The method to science by J.S.
         Sergeant, John, 1622-1707.
      
       
         
           1696
        
      
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             The method to science by J.S.
             Sergeant, John, 1622-1707.
          
           [70], 429 p.
           
             Printed by W. Redmayne ... and are be sold by Thomas Metcalf ...,
             London :
             1696.
          
           
             Attributed to John Sergeant. Cf.
             Errata: p. [7].
             Reproduction of original in Harvard University Libraries.
             Marginal notes.
          
        
      
    
     
       
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           Science -- Methodology -- Early works to 1800.
           Science -- Philosophy -- Early works to 1800.
        
      
    
     
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           THE
           METHOD
           TO
           Science
           .
        
         
           By
           
             I.
             S.
          
           
        
         
           LONDON
           ,
           Printed
           by
           
             W.
             Redmayne
          
           for
           the
           Author
           ,
           and
           are
           to
           be
           Sold
           by
           
             Thomas
             Metcalf
          
           ,
           Bookseller
           ,
           over
           against
           Earl's-Court
           in
           Drury-lane
           ,
           1696.
           
        
      
       
         
         
         
           
             
               Book
               I.
            
             Of
             the
             
               First
               Operation
            
             of
             our
             Understanding
             .
          
           
             
               Less
               .
               1.
               
               OF
               NOTIONS
               ,
            
             or
             the
             very
             First
             Ground
             on
             which
             all
             Science
             is
             built
             .
          
           
             
               Less
               .
               2.
            
             
             Of
             the
             Distinction
             of
             Natural
             Notions
             ,
             and
             of
             the
             Reducing
             them
             under
             
               Ten
               Common
               Heads
            
             .
             p.
             10
          
           
             
               Less
               .
               3.
            
             
             How
             these
             Common
             Heads
             of
             Notions
             are
             to
             be
             Divided
             ,
             and
             of
             the
             Common
             Head
             of
             SUBSTANCE
             .
             p.
             25
          
           
             
               ●ess
               .
               4.
            
             
             Some
             Considerations
             belonging
             to
             those
             Heads
             of
             Notions
             ,
             or
             to
             the
             Ten
             Predicaments
             
               in
               Common
            
             .
             p.
             36
          
           
             
               ●ess
               .
               5.
            
             
             Of
             the
             Common
             Head
             call'd
             QUANTITY
             .
             p.
             50
          
           
             
               ●ess
               .
               6.
            
             
             Of
             the
             Common
             Head
             of
             QUALITY
             .
             p.
             60
          
           
             
               ●ess
               .
               7.
            
             
             Of
             the
             Common
             Head
             of
             RELATION
             .
             p.
             71
          
           
             
             
               Less
               .
               8.
            
             
             Of
             the
             Common
             Heads
             of
             ACTION
             and
             PASSION
             .
             p.
             81
          
           
             
               Less
               .
               9.
            
             
             Of
             the
             Common
             Head
             of
             UBI
             ,
             or
             WHERE
             .
             p.
             89
          
           
             
               Less
               .
               10.
            
             
             Of
             the
             Common
             Head
             o●
             QUANDO
             ,
             or
             WHEN
             .
             p.
             9●
          
           
             
               Less
               .
               11.
            
             
             Of
             the
             Expressions
             of
             ou●
             
               NOTIONS
               by
               WORDS
            
             .
             p.
             100
          
        
         
           
             
               Book
               II.
            
             Of
             the
             Second
             Operation
             o●
             our
             Understanding
             ,
             or
             JUDG●MENTS
             .
          
           
             
               Less
               .
               1.
               
               OF
            
             the
             Nature
             of
             Judg●ments
             ,
             or
             Propositions
             ,
             Common
             ;
             Of
             their
             Parts
             ;
             Of
             〈◊〉
             Ground
             of
             their
             Verification
             ,
             〈◊〉
             of
             the
             several
             Manners
             of
             Predic●ting
             .
             p.
             11●
          
           
             
               Less
               .
               2.
            
             
             Of
             Self-evident
             Propositions
             
               First
               Principles
            
             .
             p.
             1●●
          
           
             
               Less
               .
               3.
            
             
             That
             First
             Principles
             are
             
               Ide●●tical
               Propositions
            
             ,
             prov'd
             by
             Insta●●ces
             .
             
             The
             Use
             that
             is
             to
             be
             made
             of
             them
             .
             Also
             ,
             of
             some
             Other
             Propositions
             ,
             either
             in
             whole
             or
             in
             part
             ,
             Formally
             Identical
             ;
             and
             of
             the
             Reducing
             of
             Inferiour
             Truths
             to
             Self-evident
             Propositions
             .
             p.
             15●
          
           
             
               Less
               .
               4.
            
             
             Of
             the
             Generating
             of
             Knowledge
             in
             us
             ;
             and
             of
             the
             Method
             how
             this
             is
             perform'd
             .
             p.
             163
          
        
         
           
             
               Book
               III.
            
             Of
             the
             
               Third
               Operation
            
             of
             our
             Understanding
             ,
             DISCOURSE
             ;
             and
             of
             the
             Effects
             and
             Defects
             of
             it
             .
          
           
             
               Less
               .
               1.
               
               OF
               Artificial
            
             Discourse
             ,
             the
             Force
             of
             Consequence
             ,
             and
             of
             the
             Only
             Right
             Figure
             of
             a
             Syllogism
             .
             p.
             225
          
           
             
               Less
               .
               2.
            
             
             Of
             the
             several
             Manners
             or
             Moods
             of
             a
             Syllogism
             ,
             and
             of
             the
             Laws
             of
             Concluding
             .
             p.
             235
          
           
             
               Less
               .
               3.
            
             
             Of
             the
             Matter
             of
             a
             Conclusive
             Syllogism
             ;
             or
             ,
             what
             
               Middle
               Term
            
             
             is
             Proper
             for
             Demonstration
             .
             p.
             248
          
           
             
               Less
               .
               4.
            
             
             How
             every
             Truth
             is
             to
             be
             Reduced
             to
             an
             Identical
             Proposition
             ;
             and
             ,
             consequently
             ,
             every
             Errour
             to
             a
             Contradiction
             :
             What
             Consequences
             follow
             thence
             of
             one
             Truth
             being
             in
             another
             ;
             and
             of
             the
             Science
             of
             
               Pure
               Spirits
            
             .
             p.
             261
          
           
             
               Less
               .
               5.
            
             
             Of
             other
             Mediums
             for
             Demonstration
             from
             the
             
               Four
               Causes
            
             .
             p.
             272
          
           
             
               Less
               .
               6.
            
             
             Several
             Instances
             of
             Demonstration
             .
             p.
             288
          
           
             
               Less
               .
               7.
            
             
             Other
             Instances
             of
             Demonstration
             .
             p.
             302
          
           
             Advertisement
             .
             p.
             316
          
           
             
               Less
               .
               8.
            
             
             Of
             Opinion
             and
             Faith.
             p.
             322
          
           
             
               Less
               .
               9.
            
             
             Of
             
               Assent
               ,
               Suspense
               ,
               Certainty
            
             and
             Uncertainty
             .
             p.
             344
          
           
             
               Less
               .
               10.
            
             
             Of
             Disputation
             and
             Paralogisms
             .
             p.
             356
          
           
             Appendix
             .
             p.
             374
          
        
      
       
         
           
           
             The
             Errata's
             in
             the
             Preface
             .
          
           
             PRef
             .
             P.
             26.
             l.
             15.
             out
             of
             .
             P.
             28.
             l.
             19.
             cast
             about
             .
             P.
             46.
             l.
             19.
             the
             Cartesian
             .
          
        
         
           
             Corrections
             of
             the
             Errata
             .
          
           
             PAge
             5.
             
             Line
             8.
             onely
             which
             .
             P.
             18.
             l.
             10.
             as
             is
             .
             P.
             21.
             l.
             18.
             that
             Motion
             .
             P.
             62.
             l.
             6.
             most
             nearly
             .
             P.
             69.
             l.
             23.
             but
             their
             .
             P.
             75.
             l.
             1.
             become
             .
             P.
             77.
             l.
             6.
             has
             besides
             .
             P.
             106.
             l.
             2.
             
             False
             .
             P.
             107.
             l.
             17.
             
             Proposition
             .
             P.
             122.
             l.
             31.
             
             A
             whole
             .
             P.
             128.
             l.
             12.
             
             Sophroniscus
             .
             P.
             147.
             l.
             18.
             make
             .
             P.
             236.
             l.
             16.
             
             Proposition
             is
             Identical
             .
             P.
             245.
             l.
             27.
             
               &
               nunc
            
             .
             P.
             250.
             l.
             5.
             that
             can
             .
             P.
             255.
             l.
             7.
             
             Sensitivum
             .
             P.
             257.
             l.
             30.
             't
             is
             Evidently
             .
             P.
             258.
             l.
             ult
             .
             Basis.
             P.
             270.
             l.
             31.
             at
             one
             .
             P.
             273.
             l.
             33.
             est
             of
             .
             P.
             281.
             l.
             27.
             be
             a
             kind
             .
             P.
             301.
             l.
             1.
             
             Cause
             of
             .
             P.
             308.
             l.
             20.
             exercise
             it
             's
             .
             P.
             311.
             l.
             25.
             there
             .
             P.
             318.
             l.
             18.
             
             Frailty
             which
             .
             P.
             321.
             l.
             23.
             all
             own
             .
             P.
             322.
             l.
             3.
             main
             .
             P.
             326.
             l.
             1.
             
               what
               is
               ,
               is
            
             .
             P.
             354.
             l.
             20.
             
             Erroneous
             .
             P.
             362.
             l.
             13.
             he
             is
             not
             .
             P.
             364.
             l.
             30.
             
             Grammatical
             .
             P.
             369.
             l.
             13.
             
             The
             Sixth
             .
             P.
             370.
             l.
             34.
             a
             proud
             .
             P.
             381.
             l.
             17.
             with
             no.
             P.
             388.
             l.
             3.
             to
             be
             .
             P.
             393.
             l.
             19.
             gives
             :
             P.
             414.
             l.
             26.
             very
             small
             .
             P.
             417.
             l.
             22.
             
             
               Slender
               ,
               Flexible
               and.
            
             l.
             24.
             contiguous
             .
             P.
             419.
             l.
             25.
             
             Art.
             P.
             424.
             l.
             18.
             
             Is
             it
             .
             P.
             425.
             l.
             13.
             so
             they
             .
             l.
             16.
             do
             .
             P.
             427.
             l.
             7.
             
             Lock
             .
             P.
             273.
             l.
             17.
             and
             seeing
             .
             P.
             396.
             l.
             21.
             that
             is
             ,
             
               '
               t
               is
            
             .
          
        
      
       
         
         
         
           PREFACE
           DEDICATORY
           TO
           THE
           LEARNED
           STUDENTS
           OF
           Both
           Our
           Universities
           .
        
         
           REason
           being
           Man's
           Nature
           ,
           and
           the
           Proper
           Act
           of
           Reason
           ,
           the
           Deducing
           Evidently
           New
           Knowledges
           out
           of
           Antecedent
           ones
           ,
           it
           may
           seem
           Wonderful
           that
           Mankind
           ,
           after
           the
           using
           their
           Reason
           and
           Disputing
           so
           long
           time
           ,
           should
           still
           Disagree
           in
           their
           Sentiments
           ,
           and
           contradict
           one
           another
           in
           inferring
           their
           Conclusions
           :
           so
           that
           those
           who
           are
           sam'd
           for
           the
           Greatest
           Philosophers
           ,
           do
           still
           remain
           in
           Perpetual
           ,
           and
           (
           as
           far
           as
           it
           can
           be
           discern'd
           )
           Endless
           and
           Irreconcileable
           Variance
           and
           Dissension
           about
           their
           Tenets
           .
           It
           seems
           to
           shock
           
           the
           very
           Definition
           of
           Man
           ,
           and
           to
           lay
           in
           some
           sort
           a
           scandal
           upon
           Creative
           Wisdom
           it self
           ,
           that
           ,
           whereas
           all
           other
           Creatures
           do
           arrive
           at
           the
           Natural
           End
           for
           which
           they
           were
           made
           ,
           Mankind
           alone
           ,
           nay
           the
           Noblest
           Portion
           of
           that
           Kind
           ,
           who
           cultivate
           their
           Thoughts
           with
           the
           most
           exact
           care
           that
           may
           be
           ,
           should
           still
           miss
           of
           Reasoning
           rightly
           ,
           and
           so
           fall
           short
           of
           True
           Knowledge
           ,
           which
           is
           their
           
             Natural
             Perfection
          
           .
           What
           Tree
           but
           bears
           the
           Fruit
           Proper
           to
           its
           Kind
           ?
           Or
           ,
           what
           Cause
           in
           the
           World
           but
           produces
           such
           Effects
           as
           are
           sutable
           to
           its
           Nature
           ?
           And
           tho'
           ,
           by
           the
           Interfering
           of
           Cross-Agents
           ,
           there
           happens
           now
           and
           then
           a
           Deficiency
           in
           some
           very
           Few
           Particulars
           ,
           yet
           that
           Defect
           is
           never
           found
           in
           a
           Considerable
           part
           of
           the
           Species
           ;
           for
           Chance
           would
           not
           be
           Chance
           if
           it
           did
           come
           near
           the
           reaching
           an
           Universality
           :
           whereas
           Mankind
           ,
           in
           its
           whole
           Latitude
           ,
           seems
           to
           fall
           short
           of
           improving
           it self
           in
           Truth
           ;
           at
           least
           ,
           in
           gaining
           Certainty
           of
           it
           ;
           or
           ,
           if
           some
           have
           attain'd
           it
           ,
           yet
           the
           Number
           of
           those
           
             Right
             Reasoners
          
           is
           so
           very
           Inconsiderable
           ,
           that
           they
           are
           lost
           amongst
           the
           Croud
           of
           those
           who
           stray
           into
           Errour
           .
           Nor
           can
           those
           
             Happy
             Few
          
           who
           have
           light
           on
           it
           ,
           obtain
           Quiet
           Possession
           of
           what
           they
           have
           Acquir'd
           ;
           but
           their
           Title
           to
           it
           is
           perpetually
           Disputed
           by
           
           Great
           Multitudes
           of
           Pretenders
           ;
           who
           put
           in
           their
           Claim
           ,
           and
           set
           up
           their
           Pleas
           for
           their
           Opposit
           Tenets
           .
           Whence
           ,
           our
           First
           Enquiry
           ought
           to
           be
           ,
           how
           Man's
           Nature
           comes
           to
           be
           so
           Disabled
           from
           performing
           its
           
             Primary
             Operation
          
           ,
           or
           from
           
             Reasoning
             rightly
          
           ;
           that
           so
           we
           may
           bethink
           our selves
           by
           what
           Means
           it
           may
           (
           if
           possible
           )
           recover
           the
           true
           use
           of
           its
           Natural
           Faculty
           ;
           how
           it
           may
           be
           cur'd
           of
           the
           Impotency
           it
           labours
           under
           ;
           and
           be
           freed
           from
           those
           Impediments
           which
           hinder
           it
           from
           Acting
           as
           it
           ought
           .
        
         
           2.
           
           Divines
           will
           tell
           us
           that
           this
           mischief
           happens
           thro'
           
             Original
             Sin.
          
           Nor
           can
           it
           be
           doubted
           but
           there
           is
           some
           Truth
           in
           what
           they
           alledge
           .
           For
           ,
           questionless
           ,
           Passion
           distorts
           the
           Understanding
           by
           the
           Ascendent
           which
           the
           Depraved
           Will
           has
           over
           it
           in
           such
           Concerns
           as
           the
           Will
           is
           addicted
           to
           ,
           and
           has
           espous'd
           an
           Interest
           in
           .
           But
           ,
           this
           comes
           not
           up
           fully
           to
           our
           difficulty
           .
           For
           ,
           granting
           that
           ,
           when
           the
           Soul
           is
           thus
           originally
           tainted
           ,
           the
           Will
           influences
           and
           byasses
           the
           Understanding
           ,
           so
           as
           it
           cannot
           discern
           clearly
           the
           just
           value
           of
           Spiritual
           Goods
           ,
           and
           ,
           by
           addicting
           it
           to
           such
           False
           Goods
           for
           which
           it self
           has
           a
           Passionate
           Concern
           ,
           it
           makes
           it
           over-value
           Vile
           Pleasures
           ,
           Aiery
           Honour
           or
           Sordid
           Profit
           ;
           whence
           ,
           it
           becomes
           blinded
           and
           
           makes
           wrong
           Iudgments
           both
           of
           the
           one
           and
           the
           other
           ;
           yet
           ,
           I
           see
           no
           Reason
           why
           Original
           Sin
           ,
           which
           works
           only
           by
           giving
           us
           
             Corrupt
             Inclinations
          
           ,
           should
           hinder
           us
           from
           concluding
           right
           in
           points
           
             meerly
             Speculative
          
           ,
           to
           which
           our
           Discourse
           confines
           us
           ;
           nor
           why
           an
           Archimedes
           ,
           an
           Euclid
           ,
           an
           Aristotle
           ,
           or
           an
           Hippocrates
           ,
           tho'
           Heathens
           ,
           may
           not
           arrive
           a●
           Truth
           in
           Mathematicks
           ,
           and
           other
           Sciences
           to
           which
           they
           apply'd
           themselves
           ;
           nor
           why
           a
           man
           of
           a
           Wicked
           Life
           ,
           whose
           Soul
           is
           Corrupted
           with
           Actual
           Sin
           added
           to
           Original
           ,
           may
           not
           cast
           up
           an
           Accompt
           right
           ,
           as
           well
           as
           he
           might
           have
           done
           had
           Adam
           never
           fallen
           .
           To
           deduce
           Consequences
           right
           out
           of
           other
           Knowledges
           ,
           which
           we
           call
           the
           Premisses
           ,
           is
           so
           nearly
           ally'd
           to
           our
           very
           Essence
           and
           
             Rational
             Nature
          
           ,
           that
           quite
           to
           lose
           that
           Faculty
           seems
           the
           same
           as
           to
           lose
           our
           Manhood
           ;
           which
           we
           cannot
           be
           thought
           to
           have
           forfeited
           by
           the
           Fault
           of
           our
           First
           Parents
           .
           Nor
           has
           the
           Depravation
           of
           our
           Will
           any
           Interest
           or
           Inclination
           tempting
           it
           to
           be
           Accessary
           to
           such
           a
           Miscarriage
           :
           Rather
           the
           Acquisition
           of
           Science
           is
           so
           Agreeable
           to
           our
           Innate
           Vanity
           and
           Desire
           of
           Esteem
           ,
           that
           it
           runs
           along
           with
           the
           grain
           of
           that
           primigenial
           Imperfection
           .
           The
           Honour
           that
           accrues
           to
           an
           Eminent
           Scholar
           prints
           
           him
           in
           such
           a
           Character
           ,
           and
           is
           so
           grateful
           to
           Pride
           and
           Self-love
           ,
           that
           it
           excites
           In●ustry
           ,
           whets
           the
           Wit
           ,
           and
           ,
           thence
           conduces
           to
           clear
           the
           Understanding
           .
           So
           that
           t●
           exercise
           our
           Natural
           Faculty
           as
           we
           ought
           〈◊〉
           such
           kind
           of
           Studies
           ,
           and
           so
           arrive
           at
           an
           E●cellency
           in
           Reasoning
           ,
           does
           sooth
           and
           not
           thwart
           those
           Vicious
           Inclinations
           .
           Besides
           ,
           there
           have
           been
           without
           doubt
           ,
           many
           Persons
           of
           Eminent
           Virtue
           among
           the
           Schoolmen
           both
           of
           the
           present
           and
           former
           Ages
           ;
           who
           by
           a
           long
           practic'd
           Habit
           of
           Virtue
           have
           rectify'd
           those
           sinister
           Propensions
           of
           the
           Will
           inherited
           from
           their
           Parents
           ;
           and
           yet
           ,
           by
           their
           Contradicting
           one
           another
           ,
           we
           may
           〈◊〉
           ●ssured
           that
           one
           side
           does
           still
           miss
           of
           Truth
           .
           Whence
           we
           may
           conclude
           that
           neither
           Virtuous
           Inclinations
           do
           avail
           the
           Good
           ,
           nor
           do
           Vicious
           ones
           considerably
           or
           discernibly
           hinder
           the
           Bad
           in
           order
           to
           their
           Attainment
           of
           Science
           :
           Wherefore
           ,
           we
           must
           look
           for
           Another
           reason
           for
           these
           constant
           Miscarriages
           ,
           and
           this
           Unaccountable
           Disagreement
           among
           Philosophers
           and
           Speculaters
           ;
           and
           how
           it
           comes
           that
           the
           Truth
           or
           Falshood
           of
           very
           few
           Conclusions
           have
           ,
           in
           so
           many
           Ages
           ,
           been
           decisively
           Determined
           ;
           or
           ,
           which
           is
           the
           same
           ,
           why
           Truth
           ,
           in
           things
           subject
           to
           Reason
           ,
           cannot
           ,
           in
           so
           long
           time
           ,
           be
           made
           
             clearly
             ap●ear
          
           .
        
         
         
           Reflecting
           then
           that
           Mathematicians
           do
           very
           rarely
           disagree
           in
           their
           Conclusions
           ;
           or
           ,
           if
           any
           differ
           from
           the
           rest
           ,
           as
           in
           the
           Quadrature
           of
           the
           Circle
           ,
           or
           such
           like
           ,
           either
           thro'
           Surprize
           ,
           or
           Unattentiveness
           to
           the
           long
           train
           of
           Consequences
           which
           are
           prae-requisit
           to
           those
           Conclusions
           ;
           and
           that
           by
           this
           means
           a
           Mistake
           happens
           ,
           the
           Errour
           is
           evidently
           discover'd
           ,
           so
           that
           even
           the
           Mistaker
           himself
           is
           convinced
           of
           his
           Failing
           ,
           when
           it
           comes
           to
           be
           thorowly
           examined
           by
           others
           ,
           Learned
           in
           the
           same
           Art
           ,
           who
           like
           By-standers
           see
           more
           than
           did
           the
           Gamester
           ;
           this
           leads
           us
           naturally
           to
           consider
           whether
           the
           same
           Clear
           Way
           has
           been
           taken
           in
           other
           parts
           of
           Philosophy
           ,
           as
           has
           been
           in
           that
           Science
           .
           And
           ,
           at
           first
           sight
           it
           appears
           manifestly
           it
           
             has
             not
          
           .
           For
           't
           is
           evident
           that
           Geometricians
           do
           lay
           for
           their
           Axioms
           
             Self-evident
             Propositions
          
           and
           
             clear
             Definitions
          
           ;
           and
           their
           Postulatums
           are
           not
           such
           as
           are
           meerly
           begg'd
           or
           supposed
           ,
           and
           so
           need
           our
           Favour
           to
           let
           them
           pass
           for
           Truths
           ;
           but
           they
           claim
           our
           Assent
           to
           them
           as
           their
           Due
           ;
           and
           the
           Consequenees
           they
           draw
           are
           all
           of
           them
           Immediate
           ;
           which
           makes
           the
           Contexture
           of
           the
           whole
           Work
           Close
           and
           Compacted
           .
           Whereas
           I
           have
           not
           observ'd
           that
           any
           other
           sort
           of
           Philosophers
           have
           taken
           
           that
           Clear
           Method
           .
           Whence
           we
           have
           good
           reason
           to
           suspect
           that
           the
           want
           of
           observing
           this
           Method
           ,
           or
           something
           Equivalent
           to
           it
           ,
           has
           been
           the
           sole
           oecasion
           of
           all
           those
           Deviations
           from
           Truth
           and
           Disagreements
           among
           Philosophers
           in
           their
           Conclusions
           and
           Tenets
           ,
           which
           we
           find
           in
           the
           World.
           I
           say
           ,
           
             [
             or
             something
             Equivalent
             to
             it
             .
             ]
          
           For
           ,
           I
           do
           not
           expect
           that
           every
           Demonstrater
           should
           be
           ty'd
           to
           observe
           that
           severe
           Method
           
             in
             rigour
          
           .
           This
           were
           to
           condemn
           Aristotle
           ,
           and
           all
           the
           Philosophers
           that
           ever
           writ
           hitherto
           .
           'T
           is
           too
           laborious
           to
           the
           Authour
           to
           cast
           his
           Thoughts
           perpetually
           into
           that
           Nice
           and
           Exact
           Frame
           ;
           and
           very
           Uneasie
           for
           the
           Readers
           also
           ,
           and
           would
           too
           much
           strain
           their
           Brains
           to
           keep
           them
           still
           bent
           to
           such
           a
           Solicitous
           Attention
           .
           Besides
           ,
           a
           Discourse
           that
           proceeds
           endways
           by
           Immediate
           Connexion
           ,
           does
           comprehend
           as
           much
           in
           one
           page
           ,
           as
           in
           
           Euclid's
           Method
           could
           be
           contain'd
           in
           Many
           .
           'T
           is
           enough
           then
           that
           such
           Discourses
           be
           so
           
             perfectly
             Consequential
          
           ,
           that
           they
           can
           ,
           if
           need
           be
           ,
           bear
           that
           most
           Rigorous
           Test.
           And
           such
           they
           must
           be
           ;
           or
           ,
           otherwise
           ,
           they
           will
           scarce
           pass
           muster
           with
           Acute
           Wits
           ,
           who
           candidly
           and
           unbyassedly
           pursue
           Truth
           .
        
         
         
           Nor
           does
           this
           precise
           Mathematical
           Method
           sute
           ,
           in
           all
           regards
           ,
           with
           the
           other
           parts
           of
           Philosophy
           .
           For
           the
           Notions
           that
           Science
           is
           employ'd
           in
           are
           ,
           for
           the
           most
           part
           ,
           Extension
           and
           Figure
           ;
           which
           being
           perceptible
           to
           our
           Sight
           ,
           they
           show
           the
           thing
           ,
           in
           some
           sort
           ,
           to
           our
           Eye
           ,
           as
           well
           as
           demonstrate
           it
           by
           Reason
           to
           our
           Understanding
           ;
           whereas
           ,
           scarce
           any
           Other
           Science
           affords
           us
           this
           advantage
           ;
           which
           forces
           us
           to
           have
           recourse
           only
           to
           our
           Notions
           ,
           and
           to
           strive
           to
           make
           them
           Clear
           by
           Definitions
           .
           In
           which
           ,
           having
           no
           assistance
           from
           our
           Fancy
           or
           Material
           Representations
           ,
           they
           are
           hence
           
             less
             easily
          
           Imprinted
           and
           Reflected
           on
           ;
           which
           makes
           our
           Attainment
           of
           Science
           more
           Laborious
           .
           Yet
           ,
           notwithstanding
           this
           Accidental
           Disadvantage
           ,
           their
           Productions
           are
           
             not
             at
             all
          
           less
           Evident
           or
           less
           Certain
           to
           the
           Judgment
           .
           For
           ,
           it
           is
           not
           the
           Noting
           them
           with
           A
           ,
           B
           ,
           C
           ,
           that
           either
           makes
           them
           True
           ,
           or
           shows
           them
           to
           
             be
             so
          
           ;
           but
           the
           Connexion
           of
           the
           Notions
           we
           have
           of
           those
           Lines
           ,
           Angles
           ,
           or
           other
           Quantities
           ,
           and
           of
           their
           Proportions
           to
           one
           another
           ,
           which
           we
           voluntarily
           agree
           to
           signifie
           by
           such
           Letters
           .
           Whence
           results
           this
           Evident
           and
           Comfortable
           Corollary
           that
           Clear
           Demonstrations
           may
           be
           had
           ,
           and
           ,
           consequently
           ,
           Science
           attain'd
           ,
           in
           other
           parts
           of
           
           Philosophy
           ,
           and
           in
           all
           Other
           Subjects
           ,
           
             as
             well
          
           (
           tho'
           
             not
             so
             easily
          
           )
           as
           in
           those
           of
           the
           Mathematicks
           ;
           so
           the
           Notions
           belonging
           to
           those
           Subjects
           be
           but
           Clear'd
           and
           rightly
           Connected
           ;
           sinee
           't
           is
           the
           Connexion
           of
           Notions
           ,
           or
           (
           as
           Logicians
           phrase
           it
           )
           the
           
             Connexion
             of
             Terms
          
           ,
           which
           does
           beget
           Science
           ,
           and
           not
           the
           Formality
           of
           Lines
           and
           Letters
           us'd
           by
           Mathematicians
           .
        
         
           By
           this
           time
           we
           may
           seem
           to
           have
           discover'd
           the
           true
           reason
           of
           the
           General
           Miscarriages
           of
           most
           Philosophers
           in
           the
           pursuit
           of
           Truth
           .
           For
           ,
           since
           't
           is
           Impossible
           that
           he
           who
           intends
           to
           Travel
           to
           London
           ,
           tho'
           he
           have
           both
           Clear
           Eyes
           ,
           and
           Strong
           Legs
           ,
           and
           employs
           both
           of
           them
           to
           his
           utmost
           ,
           should
           ever
           arrive
           at
           his
           Iourney
           's
           End
           if
           he
           does
           not
           take
           the
           Right
           Way
           to
           it
           ;
           so
           it
           is
           equally
           Impossible
           any
           Man
           should
           arrive
           at
           Science
           ,
           if
           he
           takes
           not
           the
           right
           Method
           or
           Way
           to
           attain
           it
           ,
           tho'
           he
           have
           never
           so
           Clear
           a
           Natural
           Wit
           ,
           and
           a
           Strong
           Brain
           ,
           and
           labours
           never
           so
           industriously
           to
           make
           use
           of
           both
           to
           his
           best
           advantage
           .
           Providence
           therefore
           is
           justify'd
           ,
           and
           the
           Ability
           of
           our
           Natural
           Faculty
           asserted
           ;
           and
           the
           Blame
           lies
           wholly
           at
           the
           doors
           of
           the
           Persons
           who
           do
           not
           first
           apply
           their
           Thoughts
           to
           know
           the
           Way
           to
           Truth
           ,
           e'er
           they
           set
           forwards
           in
           
           quest
           of
           it
           :
           but
           chiefly
           in
           those
           who
           pretend
           to
           be
           Guides
           to
           others
           ,
           and
           yet
           are
           Themselves
           Ignorant
           of
           the
           Method
           that
           can
           bring
           men
           to
           it
           .
           Mathematicians
           take
           the
           Way
           ,
           and
           so
           arrive
           
             at
             it
          
           .
           Others
           (
           a
           very
           few
           exeepted
           )
           do
           
             not
             take
          
           it
           ,
           and
           therefore
           miss
           of
           it
           .
           Whence
           we
           may
           establish
           this
           Fundamental
           and
           most
           Useful
           Maxim
           ,
           that
           
             The
             First
             and
             Chief
             Study
             of
             those
             who
             pursue
             true
             Knowledge
             in
             Philosophy
             ,
             is
             to
             apply
             their
             Industry
             to
             comprehend
             the
             METHOD
             or
             WAY
             to
             it
             :
          
           that
           ,
           If
           
             they
             find
             not
          
           that
           ,
           
             their
             most
             earnest
             Study
             is
             lost
             Labour
          
           ;
           but
           that
           ,
           
             having
             once
             found
             it
             ,
             they
             cannot
             doubt
             of
             compassing
             their
          
           End
           
             by
             using
             such
          
           Proper
           Means
           .
        
         
           But
           is
           not
           the
           
             Knowledge
             of
             this
             Method
          
           insuperably
           hard
           to
           be
           attain'd
           ?
           For
           ,
           if
           it
           be
           ,
           we
           are
           never
           the
           nearer
           ,
           but
           still
           at
           the
           same
           Loss
           .
           To
           give
           a
           Stop
           to
           such
           an
           apprehension
           ,
           I
           must
           avow
           that
           no
           part
           of
           Mathematicks
           is
           more
           Demonstrable
           than
           is
           the
           Way
           to
           Demonstrate
           ,
           or
           the
           
             METHOD
             TO
             SCIENCE
          
           .
           Nature
           (
           as
           we
           experience
           )
           gives
           us
           our
           Notions
           ;
           on
           which
           ,
           as
           on
           its
           Elements
           ,
           all
           Science
           is
           grounded
           .
           To
           make
           these
           Clear
           and
           Distinct
           ,
           we
           can
           distribute
           them
           under
           
             Common
             Heads
          
           ,
           and
           Divide
           
           those
           Heads
           by
           Intrinsecal
           Differences
           ,
           or
           such
           as
           are
           Proper
           to
           each
           of
           them
           ,
           till
           we
           come
           to
           the
           Notion
           we
           are
           to
           discourse
           of
           .
           While
           we
           thus
           Divide
           them
           ,
           we
           at
           the
           same
           time
           ,
           and
           with
           the
           same
           labour
           ,
           frame
           Denitions
           of
           each
           Notion
           comprehended
           under
           those
           respective
           Heads
           ;
           by
           doing
           which
           we
           gain
           a
           Distinct
           and
           Clear
           Conception
           of
           them
           ;
           which
           does
           ,
           to
           a
           fair
           degree
           ,
           facilitate
           our
           Judging
           whether
           such
           or
           such
           of
           them
           may
           be
           with
           Truth
           connected
           in
           Propositions
           ,
           (
           or
           in
           such
           Speeches
           as
           Affirm
           or
           Deny
           ,
           )
           in
           which
           Truth
           does
           Formally
           consist
           .
           To
           do
           this
           more
           exactly
           ,
           we
           consider
           that
           those
           Propositions
           must
           either
           be
           such
           as
           show
           
             of
             themselves
          
           that
           the
           Two
           Notions
           (
           call'd
           it
           Terms
           )
           must
           be
           Connected
           ;
           and
           then
           they
           are
           Self-connected
           or
           Self-evident
           :
           Or
           else
           they
           need
           to
           be
           
             shown
             Connected
          
           by
           means
           of
           some
           other
           Notion
           which
           is
           Connected
           with
           them
           both
           ;
           to
           show
           which
           we
           call
           Proving
           .
           Those
           of
           the
           Former
           sort
           ,
           if
           perfectly
           such
           ,
           are
           fit
           to
           be
           
             First
             Principles
          
           ;
           whose
           Nature
           ,
           as
           Common
           Sense
           tells
           us
           ,
           is
           not
           to
           need
           or
           admit
           of
           Proof
           .
           The
           Connexion
           of
           the
           later
           sort
           is
           made
           known
           by
           Proof
           ,
           or
           by
           their
           joint
           Connexion
           with
           a
           Third
           ,
           which
           we
           call
           the
           
             Middle
             Term
             ,
             Medium
          
           or
           Argument
           ;
           to
           do
           which
           
           is
           the
           Proper
           work
           of
           Discourse
           or
           Ratiocination
           :
           These
           Three
           Terms
           rightly
           placed
           or
           put
           together
           ,
           compound
           that
           most
           Close
           and
           Exact
           Discourse
           call'd
           a
           Syllogism
           .
           Certain
           and
           most
           Evident
           Rules
           may
           be
           assign'd
           how
           to
           place
           those
           Three
           Terms
           in
           the
           two
           first
           Propositions
           ,
           so
           as
           that
           Discourse
           may
           be
           most
           Clear
           and
           Perspicuous
           ;
           as
           also
           ,
           how
           to
           find
           out
           such
           a
           Middle
           Term
           as
           is
           Proper
           to
           Connect
           the
           
             other
             Two
          
           ,
           whose
           Connexion
           or
           Truth
           is
           under
           Dispute
           ;
           and
           to
           show
           the
           Force
           of
           the
           Consequence
           ,
           and
           why
           a
           New
           Proposition
           call'd
           the
           Conclusion
           ,
           must
           most
           
             necessarily
             follow
          
           out
           of
           the
           Former
           ones
           .
           All
           which
           being
           Demonstrated
           ,
           (
           as
           I
           have
           reason
           to
           presume
           is
           done
           in
           this
           following
           Treatise
           )
           and
           the
           Equivocation
           of
           the
           Words
           that
           express
           our
           Notions
           being
           avoided
           ,
           I
           see
           not
           what
           more
           can
           be
           substantially
           necessary
           to
           the
           
             METHOD
             TO
             SCIENCE
          
           .
           For
           ,
           our
           Notions
           being
           Clear'd
           ,
           First
           Principles
           establish'd
           ,
           the
           true
           Form
           of
           a
           Syllogism
           manifested
           ,
           Proper
           Middle
           Terms
           found
           ,
           and
           the
           Necessity
           of
           the
           Consequence
           evidenced
           ;
           all
           those
           Conclusions
           may
           be
           Deduced
           with
           
             Demonstrative
             Evidence
          
           ,
           which
           ly
           within
           our
           Ken
           ,
           or
           which
           we
           can
           have
           occasion
           to
           enquire
           after
           ;
           that
           is
           ,
           all
           that
           we
           
           have
           Notions
           of
           :
           provided
           those
           Notions
           be
           not
           meerly
           Accidental
           ,
           or
           very
           Remote
           from
           one
           another
           ,
           and
           therefore
           Incapable
           of
           being
           Connected
           .
        
         
           Yet
           still
           there
           is
           one
           Difficulty
           that
           sticks
           ,
           and
           lies
           in
           our
           way
           ;
           and
           which
           is
           more
           ,
           seems
           hard
           to
           be
           remov'd
           .
           For
           LOGICK
           ,
           or
           the
           
             Art
             of
             Reasoning
             rightly
          
           ,
           being
           the
           Skill
           which
           is
           to
           teach
           us
           this
           
             Method
             to
             Science
          
           ;
           and
           so
           many
           Logicks
           being
           written
           by
           Learned
           Men
           ,
           and
           studied
           by
           such
           Multitudes
           ;
           how
           comes
           it
           that
           ,
           notwithstanding
           such
           Helps
           ,
           men
           do
           still
           differ
           in
           their
           Tenets
           ,
           that
           is
           ,
           many
           or
           most
           of
           them
           do
           still
           err
           ,
           as
           much
           as
           if
           they
           had
           never
           had
           such
           Proper
           Assistances
           .
           For
           ,
           if
           Logick
           shows
           them
           the
           way
           to
           Science
           ,
           and
           they
           take
           that
           way
           ,
           and
           have
           a
           Natural
           Ability
           to
           follow
           it
           or
           walk
           in
           it
           ,
           they
           must
           all
           arrive
           at
           Science
           ;
           and
           their
           Thoughts
           center
           in
           the
           same
           Truths
           without
           any
           Disagreement
           ;
           the
           contrary
           to
           which
           we
           do
           notwithstanding
           Experience
           .
           To
           give
           an
           Answer
           to
           this
           ,
           I
           shall
           be
           hard
           put
           to
           it
           how
           to
           bear
           my self
           between
           the
           two
           Extremes
           of
           Modesty
           ,
           Dissimulation
           and
           Boasting
           .
           For
           ,
           if
           I
           grant
           those
           Logicks
           are
           as
           they
           ought
           to
           be
           ,
           that
           is
           ,
           Full
           and
           Evident
           ,
           and
           follow'd
           by
           Men
           of
           divers
           Sentiments
           ,
           I
           must
           confess
           
           I
           know
           not
           how
           to
           reply
           ,
           or
           solve
           the
           Objection
           .
           On
           the
           other
           side
           ,
           to
           condemn
           all
           the
           Logicks
           since
           
           Aristotle's
           time
           ,
           or
           all
           Logicks
           which
           are
           not
           according
           to
           his
           Grounds
           ,
           is
           to
           set
           up
           our selves
           ,
           and
           savours
           of
           Arrogancy
           .
           In
           this
           porplexity
           I
           have
           no
           way
           to
           secure
           my self
           but
           to
           speak
           the
           plain
           Truth
           ,
           and
           to
           hope
           it
           will
           bear
           me
           out
           .
           I
           must
           then
           ,
           in
           behalf
           of
           Truth
           ,
           declare
           ,
           that
           the
           Pretended
           Logicks
           themselves
           are
           in
           the
           greatest
           Fault
           .
           For
           ,
           't
           is
           easie
           to
           observe
           ,
           that
           they
           do
           indeed
           give
           many
           dry
           and
           unprov'd
           Rules
           and
           Maxims
           ;
           they
           afford
           many
           Definitions
           ,
           some
           right
           ,
           some
           wrong
           ,
           being
           oftentimes
           Illogical
           and
           fram'd
           out
           of
           Fancy
           ;
           they
           pester
           their
           Books
           with
           many
           unnecessary
           Divisions
           and
           Subdivisions
           ;
           they
           treat
           very
           largely
           of
           the
           Predicaments
           ,
           of
           Single
           ,
           Opposit
           and
           Aequipollent
           Propositions
           ;
           they
           are
           prolix
           and
           superfluous
           in
           their
           Doctrine
           about
           Syllogisms
           ,
           their
           Moods
           ,
           Figures
           ,
           several
           sorts
           of
           idle
           Fallacies
           ,
           &c.
           
           All
           which
           look
           very
           Learned
           to
           New
           Beginners
           ;
           who
           do
           ,
           therefore
           ,
           take
           much
           pains
           to
           lay
           them
           up
           in
           their
           Memory
           ;
           I
           say
           
             in
             their
             Memory
          
           ,
           for
           none
           of
           those
           passages
           being
           Demonstrated
           ,
           they
           never
           sunk
           into
           or
           settled
           in
           their
           Reason
           .
           And
           therefore
           ,
           notwithstanding
           all
           this
           ,
           when
           they
           
           have
           as
           it
           were
           got
           without
           Book
           all
           these
           particulars
           ,
           the
           Readers
           are
           no
           wiser
           how
           to
           demonstrate
           any
           point
           practically
           ,
           or
           how
           to
           set
           himself
           about
           it
           ,
           than
           he
           was
           before
           he
           read
           those
           Treatises
           .
        
         
           I
           have
           studied
           many
           of
           those
           Logicks
           my self
           when
           I
           was
           young
           ,
           and
           all
           of
           any
           note
           I
           had
           seen
           then
           ,
           and
           consider'd
           them
           very
           attentively
           ,
           till
           I
           had
           almost
           lost
           my
           
             Natural
             Reason
          
           by
           dwelling
           upon
           them
           ;
           yet
           notwithstanding
           (
           and
           I
           believe
           the
           same
           passes
           with
           other
           young
           Students
           )
           I
           knew
           no
           more
           how
           to
           go
           to
           work
           to
           demonstrate
           any
           thing
           ,
           than
           if
           I
           had
           never
           seen
           them
           .
           They
           started
           now
           and
           then
           some
           curious
           ,
           amusing
           (
           but
           jejune
           and
           useless
           )
           Questions
           about
           
             Ens
             rationis
          
           ,
           Unions
           ,
           &c.
           and
           set
           many
           confused
           Ideas
           of
           the
           several
           parts
           of
           Logick
           in
           my
           Memory
           ;
           but
           still
           my
           Reason
           was
           not
           Enlighten'd
           ,
           nor
           enabled
           to
           perform
           those
           fine
           things
           they
           had
           told
           me
           of
           .
           Nor
           was
           it
           any
           wonder
           ;
           for
           they
           spoke
           not
           to
           my
           Reason
           ,
           nor
           endeavour'd
           to
           ground
           their
           Discourse
           on
           the
           Nature
           of
           the
           Things
           in
           hand
           ;
           nor
           to
           show
           demonstratively
           why
           every
           Step
           they
           led
           me
           ,
           or
           Lesson
           they
           taught
           me
           ,
           must
           be
           True
           ;
           nor
           how
           it
           did
           influence
           True
           Knowledge
           ,
           or
           advance
           directly
           towards
           the
           Acquisition
           of
           Science
           ;
           so
           
           that
           it
           look'd
           more
           like
           a
           kind
           of
           History
           of
           what
           those
           Authours
           had
           said
           or
           writ
           ,
           than
           like
           a
           Method
           to
           find
           out
           Truth
           ;
           insomuch
           that
           I
           came
           at
           length
           to
           suspect
           that
           the
           Intention
           of
           those
           kind
           of
           Logicians
           ,
           was
           not
           to
           pursue
           the
           Knowledge
           of
           Truth
           ,
           which
           is
           only
           to
           be
           had
           by
           Clear
           Demonstration
           ;
           but
           that
           they
           meant
           to
           furnish
           young
           Wits
           with
           certain
           
             Modes
             of
             Talking
          
           with
           a
           show
           of
           Learning
           ,
           and
           of
           signalizing
           themselves
           for
           being
           able
           to
           argue
           pro
           or
           con
           indifferently
           in
           Scholastick
           Dissertations
           .
           It
           resembled
           the
           Tiring
           of
           a
           Hawk
           ,
           serving
           only
           to
           exercise
           its
           Nibbling
           Faculty
           ,
           and
           whet
           the
           Appetite
           ,
           but
           had
           nothing
           of
           Nutritive
           in
           it
           to
           satisfie
           it
           .
           For
           ,
           Reflexion
           will
           teach
           us
           very
           Evidently
           ,
           that
           only
           that
           which
           is
           made
           Clear
           to
           our
           Reason
           ,
           can
           Settle
           in
           it
           ,
           Nourish
           and
           Dilate
           it
           ,
           as
           being
           Proper
           and
           Connatural
           Food
           to
           a
           Rational
           Soul
           ;
           and
           that
           whatever
           we
           take
           in
           or
           carelesly
           swallow
           ,
           that
           is
           not
           such
           ,
           but
           meerly
           Wordish
           only
           fills
           us
           full
           of
           Wind
           and
           Ayr
           ,
           which
           breaks
           out
           in
           
             Insipid
             Talk.
          
           
        
         
           The
           Fault
           then
           lies
           evidently
           in
           the
           Logicks
           which
           have
           been
           us'd
           in
           the
           Schools
           hitherto
           ,
           none
           of
           which
           have
           attempted
           to
           show
           Demonstratively
           the
           Way
           how
           to
           Demonstrate
           ,
           or
           given
           us
           a
           Connected
           Discourse
           
           of
           the
           
             METHOD
             TO
             SCIENCE
          
           .
           'T
           is
           noted
           that
           the
           Practice
           of
           the
           Preacher
           going
           along
           with
           his
           Doctrine
           ,
           makes
           the
           Doctrine
           it self
           more
           Edifying
           :
           and
           ,
           by
           parity
           ,
           had
           the
           Teachers
           of
           Logick
           Practised
           Demonstration
           all
           the
           while
           they
           had
           taught
           how
           to
           Demonstrate
           ,
           those
           Rules
           ,
           so
           Rationally
           imprinted
           ,
           
             sinking
             deep
          
           into
           their
           Soul
           ,
           and
           thence
           becoming
           as
           it
           were
           a
           Limb
           or
           Faculty
           of
           their
           Judgment
           ,
           would
           have
           truly
           Enabled
           them
           how
           to
           act
           accordingly
           ;
           whereas
           ,
           while
           they
           swim
           only
           in
           their
           Memory
           ,
           they
           serve
           for
           nothing
           but
           to
           pour
           out
           indigestedly
           what
           they
           had
           rawly
           taken
           in
           .
        
         
           But
           now
           ,
           where
           is
           that
           Authour
           who
           has
           hitherto
           made
           such
           an
           Useful
           and
           Necessary
           Attempt
           ?
           None
           that
           I
           know
           of
           .
           The
           Treatise
           call'd
           
             Ars
             cogitandi
          
           has
           divers
           Excellent
           things
           in
           it
           ,
           and
           in
           some
           places
           has
           made
           many
           good
           steps
           towards
           
             True
             Logick
          
           ;
           and
           the
           Examples
           it
           brings
           are
           very
           Illustrating
           .
           But
           yet
           ,
           in
           the
           main
           ,
           it
           amounts
           to
           no
           more
           but
           
             The
             Schools
             Reform'd
          
           into
           Method
           and
           Elegancy
           .
           It
           abounds
           with
           many
           useless
           particulars
           :
           It
           does
           not
           bottom
           it self
           upon
           Nature
           ,
           only
           which
           can
           give
           Solidity
           to
           our
           Reasons
           :
           It
           has
           many
           Unprov'd
           Suppositions
           ,
           and
           bare
           Sayings
           without
           offering
           any
           Proof
           .
           
           And
           ,
           yet
           I
           do
           verily
           believe
           that
           ,
           had
           not
           the
           Authours
           calculated
           it
           for
           that
           particular
           sort
           of
           Philosophy
           they
           had
           espous'd
           ,
           which
           could
           bear
           no
           Evidence
           ,
           but
           had
           follow'd
           the
           guidance
           of
           their
           own
           Natural
           Genius
           (
           which
           ,
           doubtless
           ,
           was
           very
           Extraordinary
           )
           it
           would
           have
           much
           excell'd
           its
           present
           self
           .
           *
           Mr.
           
             Le
             Grand's
             Method
             says
          
           much
           ,
           but
           proves
           little
           ;
           and
           I
           believe
           ,
           both
           Cartesius
           ,
           and
           himself
           ,
           did
           first
           consider
           and
           survey
           the
           whole
           Scheme
           of
           their
           Doctrine
           ,
           and
           then
           fitted
           their
           Logick
           to
           it
           .
           Which
           is
           Preposterous
           and
           Praeter-natural
           ;
           for
           the
           certain
           Way
           to
           the
           End
           of
           our
           Iourney
           should
           be
           foreknown
           ,
           ere
           we
           set
           the
           
             First
             step
          
           towards
           it
           .
           Mr.
           Lushington
           has
           with
           much
           pains
           gone
           about
           to
           demonstrate
           some
           particulars
           of
           the
           Summulist
           part
           of
           Logick
           ,
           and
           chiefly
           that
           about
           Predication
           .
           But
           ,
           there
           is
           nothing
           at
           all
           of
           Nature
           in
           his
           Grounds
           .
           He
           regards
           not
           the
           Common
           Notions
           of
           Mankind
           ,
           nor
           in
           what
           they
           consist
           ;
           and
           therefore
           his
           Discourses
           are
           so
           perfectly
           Artificial
           ,
           that
           they
           have
           nothing
           to
           say
           to
           Nature
           ,
           nor
           Nature
           to
           them
           .
           He
           imposes
           imprudently
           new
           Language
           and
           new
           Terms
           upon
           his
           Readers
           ,
           which
           he
           might
           have
           assur'd
           himself
           they
           would
           never
           take
           pains
           to
           learn.
           He
           affects
           the
           way
           of
           A
           ,
           B
           ,
           C
           ,
           
           which
           makes
           a
           show
           of
           Science
           ;
           but
           the
           Product
           of
           his
           Discourse
           is
           ,
           oftentimes
           ,
           no
           more
           but
           the
           bare
           Proposition
           he
           is
           to
           prove
           ,
           onely
           drest
           up
           in
           a
           Mathematical
           Garb.
           His
           whole
           Book
           ,
           in
           my
           judgment
           ,
           might
           have
           been
           more
           clearly
           compriz'd
           in
           one
           Sheet
           of
           Paper
           :
           And
           ,
           lastly
           ,
           as
           for
           want
           of
           Nature
           to
           ground
           his
           Conceptions
           ,
           his
           several
           Proofs
           can
           never
           enter
           into
           the
           Reason
           ,
           so
           't
           is
           almost
           Impossible
           they
           should
           ever
           stay
           long
           in
           the
           Memory
           .
           Yet
           his
           Attempt
           to
           demonstrate
           in
           such
           a
           Sceptical
           Age
           ,
           and
           his
           Industry
           ,
           deserve
           a
           fair
           Commendation
           ,
           and
           may
           provoke
           others
           to
           make
           the
           same
           Attempt
           with
           better
           Success
           .
           Burgersdicius
           is
           clearly
           contriv'd
           for
           the
           Memory
           onely
           ,
           and
           not
           for
           the
           Reason
           ;
           and
           he
           confounds
           and
           over-burthens
           it
           too
           ,
           with
           the
           Multitude
           of
           his
           Canons
           ,
           Rules
           ,
           and
           Divisions
           ;
           for
           which
           he
           seldome
           or
           never
           gives
           any
           reason
           ,
           but
           puts
           them
           to
           be
           Believ'd
           by
           his
           Reader
           if
           he
           pleases
           ;
           and
           ,
           so
           leaves
           him
           still
           
             in
             the
             dark
          
           .
           Yet
           he
           might
           be
           made
           Useful
           to
           New
           Beginners
           ;
           were
           something
           of
           every
           thing
           ,
           that
           is
           to
           purpose
           ,
           pick'd
           out
           ;
           Unnecessary
           things
           (
           in
           which
           he
           super-abounds
           )
           cut
           off
           ;
           his
           Errours
           ,
           which
           are
           not
           a
           few
           ,
           Corrected
           by
           some
           Learned
           hand
           ;
           and
           his
           shatter'd
           thrums-ends
           woven
           into
           some
           kind
           of
           Connexion
           ,
           
           and
           Dependence
           on
           one
           another
           ;
           to
           do
           which
           ,
           little
           Transitions
           from
           one
           passage
           to
           another
           are
           Insufficient
           .
           But
           ,
           as
           he
           is
           ,
           he
           informs
           not
           the
           Understanding
           of
           any
           one
           thing
           groundedly
           or
           solidly
           .
           He
           falls
           exceedingly
           short
           of
           
             Ars
             cogitandi
          
           in
           many
           regards
           :
           How
           ,
           he
           may
           please
           Climates
           of
           a
           duller
           Genius
           I
           know
           not
           ;
           but
           I
           should
           much
           wonder
           if
           any
           Learned
           Englishman
           should
           consider
           or
           esteem
           him
           .
           Mr.
           Clark
           ,
           far
           exceeds
           him
           in
           good
           Sense
           ,
           and
           in
           giving
           some
           Reasons
           for
           what
           he
           says
           in
           many
           particular
           passages
           .
           But
           ,
           by
           his
           framing
           the
           Contexture
           of
           his
           Book
           out
           of
           Authours
           of
           different
           Principles
           ,
           his
           Discourses
           do
           sometimes
           appear
           Desultory
           ,
           and
           like
           a
           kind
           of
           Elaborate
           Rhapsody
           ,
           laid
           well
           together
           by
           his
           own
           good
           Wit.
           He
           mistakes
           Aristotle
           now
           and
           then
           ,
           by
           taking
           his
           Sentiments
           as
           represented
           by
           his
           Adversaries
           ;
           whose
           Interest
           and
           Principles
           conspire
           to
           make
           them
           misconceive
           him
           .
           He
           abounds
           with
           many
           Reflexions
           not
           all
           conducing
           to
           Science
           .
           A
           Fault
           ,
           from
           which
           Aristotle
           himself
           was
           not
           altogether
           free
           ;
           which
           makes
           it
           more
           pardonable
           .
           For
           instance
           ;
           To
           what
           purpose
           are
           his
           many
           Distinctions
           of
           his
           Propositions
           ,
           especially
           those
           he
           calls
           Exponibiles
           ?
           Let
           but
           the
           Learner
           know
           certainly
           and
           liquidly
           ,
           what
           are
           the
           Subject
           
           and
           Predicate
           in
           any
           Proposition
           ,
           which
           is
           easie
           to
           be
           discover'd
           by
           the
           Copula
           that
           is
           to
           come
           between
           them
           ,
           and
           unite
           them
           ;
           and
           have
           a
           care
           that
           the
           words
           that
           express
           them
           are
           Univocal
           ;
           he
           will
           be
           furnish'd
           with
           means
           to
           see
           the
           Form
           of
           Connexion
           ,
           which
           is
           Essential
           to
           a
           Proposition
           ,
           and
           is
           onely
           Conducive
           to
           Science
           ,
           which
           wholly
           consists
           in
           the
           
             Connexion
             of
             Terms
          
           .
           His
           chief
           Misfortune
           is
           ,
           that
           he
           does
           not
           seem
           either
           at
           the
           beginning
           ,
           or
           in
           the
           Process
           of
           his
           Book
           ,
           to
           know
           ,
           at
           least
           to
           
             build
             upon
          
           this
           Truth
           and
           stand
           to
           it
           ,
           that
           our
           Notions
           ,
           or
           (
           as
           the
           Moderns
           have
           taken
           a
           Toy
           to
           call
           them
           )
           Ideas
           ,
           are
           the
           
             very
             Natures
             of
             the
             Things
             in
             our
             Understanding
             imprinted
             by
             Outward
             Objects
          
           ;
           without
           which
           no
           Stability
           of
           those
           Notions
           or
           Ideas
           can
           be
           ,
           with
           Evidence
           ,
           asserted
           ;
           nor
           any
           Solid
           knowledge
           possibly
           be
           had
           of
           our
           Predications
           ;
           nor
           the
           true
           Ground
           of
           Truth
           or
           Falshood
           be
           understood
           ;
           nor
           ,
           consequently
           ,
           ean
           there
           be
           any
           Firmness
           in
           our
           Judgments
           or
           Discourses
           .
           Whence
           ,
           I
           could
           wish
           that
           every
           Beginner
           were
           at
           first
           well
           instructed
           and
           settled
           in
           this
           point
           ;
           for
           ,
           without
           this
           ,
           all
           will
           be
           but
           Loose
           ,
           and
           Ungrounded
           Talk
           in
           the
           Air.
           And
           ,
           tho'
           I
           lose
           Credit
           with
           our
           late
           Wits
           ,
           I
           must
           avow
           that
           
           Aristotle's
           dry
           Assertion
           ,
           
           that
           
             [
             Anima
             intelligendo
             fit
             omnia
             ,
             ]
          
           tho'
           it
           may
           seem
           to
           some
           a
           wild
           Paradox
           ,
           has
           more
           Solid
           Sense
           in
           it
           ,
           were
           it
           rightly
           understood
           ,
           and
           is
           more
           Useful
           to
           true
           Philosophy
           ,
           than
           all
           the
           other
           Maxims
           that
           do
           not
           proceed
           upon
           it
           ,
           and
           suppose
           it
           ;
           which
           yet
           I
           see
           the
           Goodness
           of
           Nature
           intimates
           to
           many
           ,
           and
           forces
           them
           to
           ground
           their
           Discourses
           on
           it
           Practically
           ;
           even
           tho'
           ,
           while
           they
           speculate
           ,
           they
           deny
           it
           ,
           or
           ,
           at
           least
           ,
           seem
           to
           doubt
           of
           it
           ,
           or
           disregard
           it
           .
        
         
           Observing
           therefore
           this
           great
           want
           under
           which
           Philosophy
           (
           which
           is
           the
           
             Study
             of
             Truth
          
           )
           labours
           ,
           I
           have
           ,
           out
           of
           my
           true
           Zeal
           of
           improving
           Science
           ,
           and
           beating
           down
           Scepticism
           ,
           (
           the
           profest
           Patron
           of
           Ignorance
           ,
           and
           covert
           Parent
           of
           all
           Irreligion
           )
           hazarded
           the
           Opinion
           of
           Singularity
           in
           endeavouring
           to
           write
           and
           publish
           a
           
             Demonstrative
             Logick
          
           ;
           at
           least
           I
           have
           given
           such
           Reasons
           ,
           quite
           thorough
           it
           ,
           as
           I
           judg'd
           to
           be
           Clear
           and
           Conclusive
           ,
           in
           every
           piece
           of
           it
           that
           has
           any
           Influence
           upon
           Scientifical
           Knowledge
           .
           What
           my
           Reader
           may
           expect
           from
           me
           is
           this
           .
           I
           begin
           with
           our
           Natural
           Notions
           ,
           the
           Bottom-Ground
           of
           all
           our
           Knowledge
           .
           I
           show
           them
           to
           be
           the
           very
           Natures
           of
           the
           Things
           ;
           whose
           Metaphysical
           Verity
           being
           Establish'd
           by
           Creative
           Wisdom
           ,
           does
           ,
           
           consequently
           ,
           give
           Stability
           ,
           and
           Solidity
           to
           all
           our
           Discourses
           that
           are
           built
           on
           them
           .
           I
           distribute
           those
           Natural
           Notions
           under
           those
           several
           Common
           Heads
           ,
           and
           manifest
           why
           there
           must
           be
           so
           many
           and
           no
           〈◊〉
           show
           how
           their
           Definitions
           are
           to
           be
           fram'd
           ,
           which
           make
           our
           Conceptions
           of
           the●
           〈◊〉
           and
           Distinct.
           I
           lay
           Rules
           to
           escape
           〈◊〉
           Snares
           ,
           which
           Equivocal
           Words
           lay
           〈…〉
           way
           while
           we
           are
           Discoursing
           .
           I
           show
           ●he
           Reason
           of
           all
           Truth
           and
           Falshood
           in
           Connected
           Notions
           ,
           or
           Propositions
           :
           Which
           ,
           if
           Self-evident
           and
           Identical
           ,
           have
           Title
           to
           be
           First
           Principles
           ,
           as
           from
           many
           Heads
           I
           demonstrate
           .
           I
           trace
           Nature
           in
           all
           those
           nice
           and
           Immediate
           steps
           she
           takes
           to
           generate
           Knowledge
           in
           us
           
             at
             First
          
           .
           Coming
           to
           those
           Propositions
           that
           
             need
             Proof
          
           ,
           and
           the
           Way
           of
           Proving
           them
           ,
           I
           lay
           open
           the
           Fundamental
           Ground
           of
           the
           
             Force
             of
             Consequence
          
           ,
           which
           gives
           the
           Nerves
           to
           every
           Act
           of
           
             True
             Reasoning
          
           ,
           and
           of
           the
           Certainty
           and
           Evidence
           of
           every
           Conclusion
           which
           we
           rightly
           inferr
           .
           To
           perform
           which
           ,
           I
           manifest
           that
           there
           can
           be
           but
           One
           Necessary
           or
           Natural
           Figure
           of
           a
           Syllogism
           ,
           and
           but
           
             Four
             Moods
          
           of
           that
           Figure
           .
           I
           lay
           down
           and
           fix
           the
           Fundamental
           Laws
           of
           Concluding
           .
           I
           evidence
           the
           Nature
           of
           that
           Third
           Notion
           or
           
             Middle
             
             Term
          
           ;
           by
           the
           Connexion
           of
           which
           with
           the
           
             Two
             Terms
          
           of
           the
           Thesis
           to
           be
           Proved
           ,
           they
           must
           inevitably
           be
           joyn'd
           with
           one
           another
           ,
           and
           so
           the
           Thesis
           it self
           must
           be
           rightly
           Concluded
           ;
           and
           ,
           therefore
           ,
           Infallibly
           True.
           I
           show
           how
           to
           
             find
             out
          
           a
           Middle
           Term
           fit
           for
           our
           purpose
           ,
           and
           thence
           prepare
           the
           way
           for
           Demonstration
           .
           I
           lay
           open
           how
           every
           Truth
           must
           have
           at
           the
           Bottom
           an
           
             Identical
             Proposition
          
           ,
           and
           every
           
             Errour
             a
             Contradiction
          
           as
           their
           First
           Principles
           ,
           and
           how
           they
           may
           be
           reduced
           to
           those
           Principles
           of
           theirs
           :
           To
           do
           which
           (
           tho'
           more
           laborious
           )
           is
           the
           best
           Way
           of
           Demonstrating
           .
           I
           manifest
           thence
           how
           one
           Truth
           is
           in
           another
           ,
           and
           what
           strange
           Consequences
           follow
           thence
           .
           Also
           ,
           how
           Middle
           Terms
           ,
           Proper
           for
           Demonstration
           ,
           may
           be
           taken
           from
           all
           the
           Four
           Causes
           .
           To
           clear
           better
           the
           Notion
           of
           Science
           ,
           I
           treat
           of
           the
           Natures
           of
           Opinion
           ,
           and
           (
           Human
           )
           Faith
           ;
           their
           Grounds
           ,
           and
           how
           the
           Former
           of
           these
           two
           last
           Deviates
           from
           Right
           Reason
           ;
           and
           when
           the
           Later
           does
           ,
           or
           does
           not
           .
           Then
           I
           consider
           the
           Effects
           issuing
           from
           all
           sorts
           of
           Proof
           ;
           viz.
           
             Assent
             ,
             Suspense
             ,
             Certainty
          
           ,
           and
           Uncertainty
           .
           And
           ,
           to
           put
           in
           Practise
           my self
           what
           I
           do
           persuade
           ,
           and
           recommend
           to
           others
           ,
           I
           add
           Seven
           Demonstrations
           of
           the
           most
           Considerable
           Theses
           in
           divers
           Sciences
           .
           
           And
           ,
           lastly
           ,
           I
           lay
           open
           the
           Ways
           and
           Methods
           of
           Disputation
           ;
           and
           detect
           the
           weak
           Stratagems
           ,
           and
           inefficacious
           Attacques
           of
           Fallacies
           ,
           or
           Paralogisms
           .
        
         
           This
           is
           the
           Summ
           of
           my
           Endeavours
           in
           common
           .
           But
           ,
           besides
           these
           ,
           many
           particular
           Knowledges
           light
           in
           on
           the
           by
           ,
           (
           and
           ,
           as
           I
           hope
           ,
           very
           Useful
           ones
           )
           which
           it
           would
           be
           tedious
           to
           enumerate
           .
           The
           Manner
           I
           use
           to
           carry
           on
           the
           Scheme
           of
           my
           Doctrin
           ,
           is
           ,
           not
           to
           propose
           my
           Conceptions
           Magisterially
           ,
           or
           to
           expect
           any
           one
           should
           assent
           to
           the
           least
           Tittle
           of
           what
           I
           say
           upon
           my
           Word
           :
           But
           ,
           I
           offer
           my
           Reasons
           for
           every
           Paragraph
           I
           advance
           ,
           if
           it
           can
           be
           conceiv'd
           to
           need
           any
           ;
           by
           doing
           which
           I
           speak
           to
           the
           Reason
           of
           my
           Readers
           ,
           and
           withall
           I
           expose
           my self
           to
           the
           Severe
           Examination
           of
           the
           most
           Acute
           and
           Iudicious
           Wits
           ;
           of
           which
           ,
           I
           doubt
           not
           ,
           there
           are
           Multitudes
           in
           those
           Seminaries
           of
           Learning
           ,
           our
           two
           Famous
           Universities
           ;
           to
           whom
           I
           humbly
           dedicate
           this
           small
           Present
           .
           I
           neither
           strive
           to
           ingratiate
           my self
           by
           my
           Style
           ,
           nor
           to
           surprize
           any
           by
           Plausible
           Discourses
           ;
           much
           less
           to
           Impose
           upon
           their
           Understandings
           by
           Voluntary
           Suppositions
           .
           I
           draw
           now
           and
           then
           divers
           Useful
           Corollaries
           ,
           and
           some
           that
           will
           seem
           ,
           I
           doubt
           not
           ,
           Paradoxical
           ;
           that
           so
           I
           may
           carry
           on
           my
           Doctrine
           
           to
           farther
           Consequences
           ,
           and
           show
           withall
           to
           what
           Unthought-of
           Conclusions
           Reason
           will
           lead
           us
           if
           we
           follow
           her
           close
           and
           home
           .
           Nor
           am
           I
           asham'd
           to
           declare
           openly
           ,
           that
           I
           hold
           ,
           that
           the
           Chief
           End
           of
           Science
           is
           to
           beget
           Virtue
           ;
           and
           not
           onely
           to
           raise
           us
           to
           Higher
           Contemplation
           ,
           but
           also
           to
           comfort
           ,
           and
           strengthen
           
             Divine
             Faith
          
           in
           us
           ,
           and
           to
           make
           it
           more
           Lively
           and
           Operative
           .
           Whence
           I
           have
           taken
           occasion
           to
           excite
           my
           Reader
           's
           Devotion
           out
           of
           the
           Reflexions
           on
           divers
           Points
           ,
           that
           seem'd
           of
           themselves
           to
           be
           but
           
             Dry
             Speculations
          
           :
           making
           account
           that
           Good
           Thoughts
           arising
           ,
           upon
           the
           Spot
           ,
           but
           of
           Truths
           
             newly
             Clear'd
          
           to
           our
           Reason
           ,
           do
           affect
           the
           Will
           most
           connaturally
           ,
           raise
           Devotion
           ,
           heighten
           Contemplation
           ,
           and
           make
           it
           Solid
           ;
           and
           ,
           consequently
           ,
           keep
           the
           Soul
           Clear
           from
           
             Idle
             Fancies
          
           ,
           and
           set
           her
           above
           
             Light
             Bigotteries
          
           .
        
         
           I
           have
           not
           enumerated
           these
           Particulars
           to
           boast
           my
           Performances
           ,
           (
           for
           these
           are
           yet
           to
           be
           Decided
           ,
           by
           examining
           whether
           the
           Reasons
           I
           have
           all
           along
           produced
           will
           bear
           the
           Test
           )
           but
           to
           bespeak
           my
           Reader
           's
           Pardon
           ,
           if
           ,
           travelling
           in
           an
           unbeaten
           Road
           ,
           I
           happen
           now
           and
           then
           to
           stumble
           .
           Which
           as
           I
           am
           not
           conscious
           to
           my self
           to
           have
           done
           at
           all
           ,
           so
           I
           shall
           hope
           I
           no
           where
           do
           in
           
           any
           passage
           that
           substantially
           concerns
           the
           
             METHOD
             TO
             SCIENCE
          
           :
           Rather
           ,
           I
           must
           positively
           avow
           that
           it
           is
           impossible
           for
           any
           Wit
           of
           Man
           to
           invent
           any
           other
           Way
           ,
           than
           what
           I
           have
           propos'd
           ,
           that
           is
           Solid
           and
           Evident
           .
           For
           ,
           't
           is
           granted
           by
           all
           Mankind
           hitherto
           (
           unless
           ,
           perhaps
           ,
           the
           Cartesians
           )
           that
           Truth
           is
           
             fundamentally
             the
             Conformity
             of
             our
             Judgment
             to
             the
             Nature
             of
             the
             Thing
             ,
          
           and
           that
           it
           consists
           Formally
           in
           the
           
             Connexion
             of
             the
             Terms
          
           ;
           both
           which
           I
           have
           follow'd
           
             most
             exactly
          
           ;
           and
           ,
           as
           some
           Readers
           (
           I
           doubt
           not
           )
           will
           think
           ,
           
             too
             superstitiously
          
           .
        
         
           Now
           ,
           since
           
             Rectum
             est
             mensura
             sui
             &
             obliqui
             ,
          
           my
           Design
           engages
           me
           to
           show
           (
           as
           far
           as
           the
           Brevity
           of
           a
           Preface
           will
           allow
           )
           that
           the
           different
           Methods
           taken
           by
           Others
           do
           not
           lead
           us
           to
           true
           Science
           .
           And
           ,
           indeed
           ,
           there
           is
           a
           kind
           of
           Necessity
           laid
           upon
           me
           to
           make
           this
           Charge
           good
           :
           For
           ,
           since
           we
           take
           Different
           Methods
           ,
           if
           theirs
           be
           a
           Right
           one
           ,
           mine
           must
           be
           a
           Wrong
           ;
           and
           my
           Publishing
           it
           no
           Advantage
           ,
           but
           an
           Injury
           to
           Truth
           ,
           and
           to
           my
           Greatest
           Neighbour
           ,
           the
           World.
           The
           METHODS
           which
           I
           pitch
           upon
           to
           examine
           ,
           shall
           be
           of
           two
           sorts
           ,
           viz.
           that
           of
           Speculative
           ,
           and
           that
           of
           Experimental
           Philosophers
           ;
           The
           Former
           of
           which
           pretend
           
           to
           proceed
           by
           Reason
           and
           Principles
           ;
           the
           Later
           by
           Induction
           ;
           and
           both
           of
           them
           aim
           at
           advancing
           Science
           .
           Looking
           about
           for
           an
           Instance
           if
           the
           Former
           sort
           ,
           I
           did
           not
           think
           Epicurus
           ,
           and
           his
           School
           worth
           my
           taking
           notice
           of
           ;
           for
           he
           who
           supposes
           all
           his
           Principles
           ,
           bids
           Defiance
           to
           all
           Methods
           of
           Concluding
           any
           thing
           .
           And
           ,
           as
           for
           our
           Modern
           School-Philosophers
           ,
           they
           have
           so
           disputed
           themselves
           quite
           out
           of
           breath
           for
           want
           of
           any
           Certain
           Method
           ,
           that
           they
           have
           brought
           all
           Science
           to
           an
           Indifferency
           of
           Opinions
           ,
           or
           maintaining
           any
           thing
           with
           Equal
           Evidence
           (
           or
           rather
           No-Evidence
           )
           a
           thing
           absolutely
           impossible
           for
           those
           who
           lay
           any
           right
           
             Method
             to
             Science
          
           .
           And
           this
           Deficiency
           of
           theirs
           ,
           losing
           their
           Credit
           with
           our
           late
           Wits
           ,
           have
           given
           them
           occasion
           to
           east
           about
           how
           to
           model
           Philosophy
           a-new
           ,
           and
           frame
           it
           wholly
           in
           another
           Mould
           :
           for
           the
           Schoolmen
           on
           the
           one
           side
           represented
           Aristotle
           wrong
           ,
           and
           on
           the
           other
           side
           his
           (
           perhaps
           affected
           )
           Obscurity
           ,
           won
           them
           rather
           to
           believe
           the
           Schools
           concerning
           his
           Doctrine
           ,
           than
           to
           be
           at
           the
           Expence
           of
           Pains
           and
           Patience
           to
           understand
           him
           right
           ,
           speaking
           by
           himself
           ,
           or
           by
           his
           First
           Interpreters
           .
        
         
         
           The
           Inconsiderableness
           then
           of
           other
           Pretenders
           to
           a
           
             Method
             to
             Science
          
           ,
           and
           the
           Weakness
           of
           their
           Pleas
           ,
           throws
           me
           forcibly
           upon
           examining
           the
           Method
           of
           that
           Great
           Man
           ,
           Cartesius
           :
           It
           must
           be
           confess'd
           
             his
             Method
          
           is
           vastly
           different
           from
           mine
           .
           He
           pretends
           to
           a
           
             First
             Principle
          
           ,
           and
           the
           Self-evidence
           of
           that
           Principle
           ;
           which
           therefore
           I
           must
           either
           disprove
           ,
           or
           give
           up
           my
           Cause
           ,
           and
           condemn
           what
           I
           have
           written
           ;
           since
           it
           is
           impossible
           that
           two
           Methods
           ,
           contrary
           to
           one
           another
           ,
           can
           both
           of
           them
           be
           the
           right
           one
           ;
           or
           lay
           just
           Claim
           to
           Self-evidence
           in
           their
           Principles
           .
           But
           ,
           with
           how
           Potent
           an
           Adversary
           has
           my
           Unlucky
           Audaciousness
           ,
           in
           attempting
           to
           lay
           a
           
             Demonstrative
             Method
             to
             Science
          
           oblig'd
           me
           to
           grapple
           !
           It
           must
           be
           acknowledg'd
           that
           he
           was
           a
           a
           Man
           of
           that
           Prodigious
           Wit
           ,
           that
           scarce
           any
           Age
           has
           produced
           his
           Equal
           .
           His
           School
           has
           dilated
           it self
           into
           divers
           Nations
           ;
           and
           his
           Scholars
           and
           Followers
           are
           of
           such
           Eminent
           Rank
           and
           Name
           ,
           that
           it
           would
           terrifie
           any
           Man
           to
           encounter
           his
           Doctrine
           ,
           especially
           his
           Principles
           (
           which
           must
           be
           the
           solidest
           ,
           strongest
           ,
           and
           clearest
           parts
           of
           it
           )
           who
           had
           not
           an
           unshaken
           Confidence
           in
           the
           Invincible
           Strength
           of
           TRUTH
           ,
           under
           whose
           ●anner
           he
           fights
           .
           He
           dazles
           the
           Understanding
           
           of
           his
           Reader
           with
           his
           most
           Ingenious
           and
           Clear
           Way
           of
           Discoursing
           ;
           a
           Talent
           peculiar
           to
           himself
           ;
           and
           he
           lays
           his
           Thoughts
           together
           with
           such
           an
           Artificial
           and
           smoothly-flowing
           Currency
           ,
           in
           proper
           and
           unaffected
           Language
           ,
           that
           he
           captivates
           it
           at
           unawares
           into
           a
           Complaisant
           Assent
           ;
           and
           his
           greatest
           Adversary
           must
           be
           forced
           to
           confess
           that
           ,
           if
           his
           Doctrine
           be
           not
           True
           ,
           at
           least
           Truth
           was
           never
           so
           exactly
           and
           handsomely
           Counterfeited
           .
           He
           postures
           his
           Thoughts
           so
           dextrously
           ,
           that
           nothing
           but
           perfect
           Evidence
           can
           break
           their
           Ranks
           ,
           or
           make
           a
           hostile
           Impression
           upon
           them
           ;
           so
           that
           ,
           if
           his
           Hypothesis
           be
           False
           ,
           and
           hap
           to
           be
           overthrown
           ,
           it
           will
           certainly
           be
           the
           most
           Glorious
           Victory
           Truth
           ever
           gain'd
           .
           But
           all
           those
           Bug-bears
           cannot
           deter
           me
           from
           the
           Defence
           of
           Truth
           ;
           in
           such
           a
           Cause
           ,
           
             Non
             Divûm
             parcimus
             ulli
          
           and
           the
           more
           his
           Doctrine
           resembles
           Truth
           and
           has
           Greater
           Patrons
           to
           abet
           and
           carry
           i●
           on
           ,
           the
           higher
           Obligation
           it
           lays
           upon
           me
           t●
           detect
           its
           Falshood
           ,
           if
           I
           sincerely
           judge
           i●
           Fallacious
           ,
           and
           think
           I
           can
           show
           it
           to
           
             be
             so
          
           I
           would
           not
           be
           misunderstood
           to
           intend
           her●
           a
           Confutation
           of
           his
           Doctrine
           ;
           't
           is
           neithe●
           a
           Work
           for
           a
           Preface
           ,
           nor
           for
           a
           Man
           of
           m●
           small
           Leasure
           ;
           but
           only
           to
           take
           Minutes
           o●
           some
           few
           ,
           (
           but
           main
           )
           Hinges
           of
           his
           Do●ctrine
           
           in
           order
           to
           confute
           his
           Method
           ;
           leaving
           it
           to
           others
           who
           have
           better
           parts
           and
           less
           Employments
           ,
           to
           carry
           on
           my
           slight
           Animadversions
           ,
           if
           they
           may
           be
           found
           of
           weight
           ,
           to
           farther
           Reflexions
           .
        
         
           To
           begin
           then
           with
           his
           
             six
             Meditations
          
           .
           In
           the
           first
           place
           ,
           I
           cannot
           conceive
           why
           they
           should
           be
           styl'd
           his
           Metaphysicks
           .
           For
           't
           is
           proper
           for
           that
           Noblest
           and
           Highest
           Science
           to
           treat
           of
           Ens
           ,
           as
           Ens
           ,
           or
           of
           sueh
           Notions
           as
           concern
           Being
           ;
           which
           I
           cannot
           discern
           to
           have
           been
           the
           direct
           Scope
           of
           those
           Treatises
           .
        
         
           He
           sets
           himself
           to
           investigate
           some
           First
           Principle
           ,
           to
           fix
           upon
           ,
           by
           a
           laborious
           Divesting
           himself
           of
           all
           those
           Knowledges
           he
           is
           seemingly
           possess'd
           of
           ;
           and
           ,
           after
           much
           tossing
           his
           Thoughts
           to
           and
           fro●
           a
           long
           time
           ,
           with
           doubting
           or
           pretending
           to
           doubt
           ,
           of
           all
           he
           had
           hitherto
           known
           ,
           he
           arrives
           at
           length
           at
           that
           odd
           first
           Principle
           of
           his
           
             [
             Cogito
             ,
             ergo
             sum
          
           ]
           and
           triumphs
           mightily
           with
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           at
           his
           having
           found
           it
           .
           Against
           which
           Procedure
           (
           waving
           here
           what
           I
           have
           said
           of
           it
           ,
           Book
           2.
           
           Less
           .
           4.
           )
           I
           have
           divers
           Exceptions
           ,
           as
           Irrational
           in
           many
           Respects
           .
           For
           ,
        
         
           First
           he
           might
           
             as
             well
          
           have
           made
           that
           Inference
           ,
           or
           have
           found
           that
           First
           Principle
           
           at
           the
           very
           beginning
           ,
           when
           he
           made
           his
           
             first
             Doubt
          
           ;
           since
           
             [
             Dubito
             ergo
             sum
          
           ]
           is
           full
           as
           Conclusive
           of
           his
           own
           Existence
           as
           
             [
             Cogito
             ergo
             sum
          
           ]
           can
           be
           pretended
           to
           be
           .
           Nor
           can
           any
           reason
           be
           given
           why
           
             [
             Ego
             sum
             dubitans
          
           ]
           does
           not
           include
           in
           it
           
             [
             Ego
             sum
          
           ]
           as
           well
           as
           
             [
             Ego
             sum
             Cogitans
          
           ]
           does
           .
           And
           Cartesius
           himself
           (
           Medit
           .
           
           3d.
           )
           confesses
           the
           same
           expresly
           .
           To
           what
           end
           then
           did
           he
           run
           on
           in
           a
           long
           ramble
           of
           Doubting
           ,
           when
           as
           the
           very
           first
           Act
           of
           Doubting
           ,
           would
           have
           done
           his
           whole
           business
           ,
           and
           have
           prov'd
           that
           he
           is
           ?
           If
           it
           be
           pretended
           that
           
             [
             Ego
             cogito
          
           ]
           was
           more
           comprehensive
           than
           
             [
             Ego
             dubito
          
           ]
           because
           Doubting
           is
           one
           Head
           ,
           or
           sort
           of
           Thinking
           ,
           then
           his
           Argument
           should
           have
           been
           put
           thus
           
             [
             Dubito
             ergo
             cogito
          
           ]
           as
           we
           argue
           from
           
             [
             Est
             Homo
          
           ]
           (
           which
           is
           one
           kind
           of
           Animal
           )
           to
           
             Ergo
             est
             Animal
          
           ;
           whereas
           he
           takes
           and
           pursues
           a
           quite
           different
           Method
           .
        
         
           2dly
           .
           He
           infers
           his
           First
           Principle
           ,
           
             [
             Ego
             sum
          
           ]
           and
           so
           makes
           it
           a
           kind
           of
           Conclusion
           ;
           which
           is
           clearly
           against
           the
           Nature
           of
           
             First
             Principles
          
           ,
           they
           being
           Self-evident
           ,
           and
           ,
           therefore
           Incapable
           of
           being
           Inferr'd
           or
           Prov'd
           ;
           because
           there
           is
           nothing
           more
           Evident
           than
           themselves
           to
           inferr
           or
           prove
           them
           by
           .
        
         
         
           I
           know
           Spinoza
           ,
           and
           some
           others
           of
           his
           School
           ,
           deny
           he
           meant
           an
           Inference
           ,
           but
           intended
           by
           these
           Words
           one
           positive
           proposition
           ,
           viz.
           
             Ego
             sum
             cogitans
          
           ,
           or
           
             P●es
             cogitans
          
           .
           But
           ,
           what
           means
           then
           the
           Illative
           particle
           
             [
             Ergo
          
           ]
           or
           what
           sense
           bears
           it
           ?
           Or
           ,
           why
           did
           himself
           in
           his
           Third
           Meditation
           say
           expresly
           ,
           
             [
             Ex
             eo
             quod
             dubito
             SEQUITUR
             me
             esse
             ?
             ]
          
           Again
           ,
           his
           first
           Principle
           is
           deny'd
           by
           himself
           to
           be
           
             [
             Ego
             sum
             res
             cogitans
          
           ]
           but
           meerly
           
             [
             Ego
             sum
             ,
          
           ]
           at
           which
           he
           arrives
           by
           the
           means
           of
           
             Ego
             cogito
          
           :
           For
           ,
           in
           the
           
           2d
           .
           Meditation
           he
           has
           these
           words
           .
           
             Nunquam
             efficiet
             Deceptor
             ille
             summè
             potens
             ,
             &c.
             ut
             nihil
             sim
             ,
             quamdiu
             me
             aliquid
             esse
             cogitabo
             ;
             adeò
             ut
             —
             denique
             statuendum
             sit
             hoc
             pronunciatum
             ,
             [
             Ego
             sum
             ,
             ]
             [
             Ego
             existo
             ]
             —
             necessariò
             esse
             verum
             .
          
           But
           ,
           not
           to
           hold
           him
           too
           severely
           to
           his
           own
           words
           ,
           tho'
           no
           Man
           uses
           to
           express
           himself
           more
           clearly
           ,
           let
           his
           
             First
             Principle
          
           be
           
             [
             Ego
             sum
             cogitans
             ;
          
           ]
           I
           object
           then
           farther
           against
           it
           .
        
         
           3dly
           ,
           That
           ,
           notwîthstanding
           all
           that
           can
           be
           alledg'd
           ,
           it
           must
           be
           granted
           ,
           he
           
             has
             inferr'd
          
           and
           prov'd
           that
           whole
           
             First
             Principle
          
           .
           For
           was
           not
           all
           that
           anteceded
           to
           the
           finding
           it
           so
           many
           Discourses
           or
           Reasonings
           ?
           And
           did
           he
           not
           evidently
           inferr
           this
           to
           be
           
             True
             ,
             
             because
          
           all
           else
           might
           be
           doubted
           of
           ?
           If
           not
           ,
           to
           what
           purpose
           did
           he
           pretend
           he
           might
           doubt
           of
           all
           else
           ?
           For
           ,
           if
           this
           was
           
             Evident
             of
             it self
          
           ,
           and
           not
           needed
           to
           be
           Prov'd
           ,
           he
           might
           have
           propos'd
           it
           at
           first
           ,
           without
           making
           all
           that
           a-do
           .
        
         
           4thly
           ,
           Since
           he
           must
           necessarily
           grant
           that
           something
           or
           other
           is
           inferr'd
           or
           Prov'd
           by
           him
           ,
           that
           is
           ,
           follows
           from
           his
           Antecedent
           Discourses
           ;
           and
           ,
           it
           is
           evident
           that
           ,
           in
           his
           opinion
           ,
           something
           did
           follow
           thence
           ,
           because
           he
           discours'd
           or
           Argu'd
           all
           the
           while
           ,
           and
           us'd
           more
           than
           once
           the
           word
           
             [
             Sequitur
             ;
          
           ]
           and
           no
           such
           Discourse
           can
           be
           ,
           but
           something
           must
           still
           follow
           out
           of
           what
           went
           before
           ;
           he
           ought
           ,
           in
           the
           First
           place
           ,
           and
           ere
           he
           began
           his
           Discourse
           ,
           or
           went
           about
           to
           speak
           consequentially
           ,
           to
           have
           been
           perfectly
           satisfy'd
           himself
           ,
           and
           have
           shown
           his
           Readers
           ,
           so
           as
           to
           put
           it
           past
           all
           Doubt
           ,
           what
           the
           
             Force
             of
             a
             right
             Consequence
          
           is
           ,
           and
           in
           what
           it
           consists
           ;
           and
           that
           himself
           ,
           while
           he
           discours'd
           ,
           did
           make
           use
           of
           such
           
             right
             Consequences
          
           .
           And
           ,
           he
           should
           the
           rather
           have
           done
           this
           ,
           because
           Men
           do
           
             more
             frequently
             err
          
           in
           drawing
           Consequences
           ,
           than
           in
           judging
           that
           they
           have
           a
           Body
           ,
           that
           they
           see
           ,
           feel
           ,
           hear
           ,
           or
           use
           their
           other
           Senses
           ;
           all
           which
           he
           represents
           as
           possible
           to
           be
           doubted
           of
           .
           Whereas
           ,
           
           he
           never
           starts
           or
           makes
           the
           least
           Doubt
           of
           his
           Consequences
           ,
           which
           are
           to
           bind
           the
           parts
           of
           his
           Discourse
           together
           all
           along
           ,
           and
           so
           bring
           him
           orderly
           to
           his
           First
           Principle
           ;
           nor
           gives
           any
           Reason
           why
           they
           may
           not
           be
           Doubted
           of
           
             as
             well
             as
             the
             rest
          
           ;
           nor
           takes
           care
           to
           settle
           that
           Doubt
           .
           Which
           shows
           that
           he
           is
           not
           true
           to
           his
           own
           extravagant
           Method
           of
           settling
           his
           First
           Principle
           ,
           by
           Doubting
           of
           every
           thing
           till
           he
           comes
           at
           it
           ;
           but
           leaves
           it
           ,
           and
           consequently
           his
           First
           Principle
           ,
           which
           depends
           on
           it
           ,
           Uncertain
           .
        
         
           5thly
           ,
           and
           Lastly
           ,
           No
           man
           can
           have
           a
           Clear
           and
           Distinct
           Idea
           ,
           (
           in
           which
           ,
           according
           to
           him
           ,
           all
           Knowledge
           consists
           )
           of
           any
           thing
           following
           out
           of
           a
           First
           Principle
           ,
           unless
           he
           have
           a
           Clear
           and
           Distinct
           Knowledge
           of
           that
           Principle
           it self
           :
           But
           Cartesius
           ,
           when
           ,
           in
           the
           Progress
           of
           his
           Thoughts
           ,
           he
           came
           to
           the
           settling
           
             Ego
             cogito
          
           (
           or
           
             Ego
             sum
          
           )
           for
           his
           First
           Principle
           ,
           had
           no
           Clear
           and
           Distinct
           Idea
           of
           that
           Principle
           it self
           ;
           therefore
           he
           could
           have
           no
           Clear
           and
           Distinct
           Idea
           of
           any
           thing
           which
           follow'd
           out
           of
           that
           Principle
           ;
           and
           ,
           consequently
           ,
           all
           that
           
             Method
             to
             Science
          
           laid
           by
           him
           is
           Useless
           to
           that
           End
           ,
           and
           Fruitless
           .
           The
           Minor
           (
           which
           onely
           can
           need
           proof
           )
           is
           thus
           manifested
           .
           For
           ,
           he
           had
           not
           ,
           as
           soon
           as
           he
           had
           arriv'd
           at
           that
           Principle
           ,
           as
           
           yet
           any
           Clear
           and
           Distinct
           Knowledge
           of
           the
           Subject
           of
           that
           Principle
           (
           or
           Proposition
           )
           
             [
             Ego
          
           ]
           and
           therefore
           he
           had
           no
           such
           Knowledge
           of
           the
           Proposition
           or
           Principle
           it self
           .
           The
           Antecedent
           is
           confess'd
           by
           himself
           in
           the
           words
           immediately
           following
           the
           place
           lately
           cited
           ,
           viz.
           
             [
             Nondum
             tamen
             satis
             intelligo
             quisnam
             sim
             ego
             ille
             qui
             jam
             necessariò
             sum
             ]
          
           and
           thence
           he
           proceeds
           to
           find
           ,
           after
           he
           had
           found
           his
           First
           Principle
           ,
           what
           Ego
           means
           ,
           and
           at
           length
           conciudes
           that
           he
           was
           
             praecisè
             res
             Cogitans
             ,
             Mens
             ,
             Ratio
             ,
             &c.
          
           which
           Clear
           and
           Distinct
           Conception
           of
           himself
           he
           had
           not
           before
           ,
           tho'
           he
           pretended
           he
           knew
           his
           
             First
             Principle
          
           .
           Again
           ,
           when
           he
           was
           newly
           come
           to
           the
           Knowledge
           of
           that
           First
           Principle
           ,
           he
           is
           put
           to
           know
           nothing
           but
           barely
           that
           ;
           nor
           could
           he
           gather
           this
           Clear
           Knowledge
           of
           himself
           from
           that
           Principle
           alone
           ,
           while
           it
           was
           yet
           Unknown
           .
           It
           were
           worth
           our
           Enquiry
           then
           ,
           how
           ,
           and
           whence
           he
           had
           this
           Clear
           and
           Distinct
           Knowledge
           of
           himself
           .
        
         
           He
           concludes
           the
           Soul
           to
           be
           a
           Distinct
           Thing
           from
           the
           Body
           ,
           because
           the
           Idea
           he
           has
           of
           it
           ,
           and
           of
           its
           Properties
           and
           Affections
           are
           
             clearly
             different
          
           from
           the
           Idea
           ,
           he
           has
           of
           the
           Body
           ,
           and
           its
           Modifications
           .
           By
           which
           't
           is
           most
           Evident
           that
           ,
           for
           want
           of
           Logick
           ,
           he
           reflects
           
           not
           on
           the
           Difference
           between
           the
           Nature
           ,
           and
           the
           Suppositum
           which
           
             has
             the
             Nature
             in
             it
          
           ;
           that
           is
           ,
           between
           the
           Essence
           or
           Nature
           ,
           and
           the
           Ens
           or
           Thing
           .
           For
           ,
           if
           he
           did
           ,
           he
           would
           have
           seen
           that
           from
           the
           having
           Different
           ,
           nay
           Contradictory
           Ideas
           of
           two
           distinct
           NATURES
           ,
           it
           does
           not
           necessarily
           follow
           that
           they
           must
           be
           
             two
             THINGS
          
           ,
           meaning
           by
           Thing
           the
           Suppositum
           .
           Surely
           he
           has
           a
           vastly
           Different
           Idea
           of
           the
           Divine
           and
           Human
           Natures
           ,
           and
           yet
           will
           grant
           that
           they
           were
           both
           in
           
             One
             Suppositum
          
           ,
           or
           (
           which
           is
           the
           same
           in
           an
           Intelligent
           Being
           )
           in
           the
           same
           Person
           ,
           And
           ,
           I
           am
           sure
           ,
           if
           he
           holds
           the
           Incarnation
           ,
           he
           must
           renounce
           this
           Principle
           of
           his
           ,
           that
           whenever
           he
           has
           distinct
           Ideas
           of
           
             two
             Natures
          
           ,
           there
           must
           be
           Two
           Individual
           Things
           or
           Suppositums
           .
           It
           being
           one
           of
           the
           most
           Chief
           and
           most
           Fundamental
           Articles
           of
           our
           Christian
           Faith
           ,
           that
           there
           is
           in
           Christ
           our
           Saviour
           but
           
             One
             Hypostasis
          
           or
           Suppositum
           ;
           tho'
           the
           Essences
           and
           Properties
           of
           the
           Divine
           and
           Humane
           Nature
           ,
           and
           the
           Ideas
           (
           as
           he
           calls
           it
           )
           of
           them
           ,
           do
           still
           keep
           their
           Exact
           Distinction
           ,
           and
           remain
           Unconfounded
           ;
           and
           that
           ,
           whoever
           holds
           otherwise
           ,
           and
           makes
           them
           two
           Suppositums
           ,
           does
           (
           in
           the
           Christian
           Phrase
           )
           
             Solvere
             Christum
             ,
             1
          
           Io.
           4.3
           .
        
         
         
           I
           have
           not
           time
           to
           reckon
           up
           ,
           even
           hintingly
           ,
           the
           many
           Absurdities
           that
           spring
           from
           this
           ill-coherent
           Position
           of
           theirs
           .
           But
           ,
           I
           will
           keep
           to
           this
           very
           Maxim
           of
           his
           ,
           and
           demonstrate
           that
           ,
           even
           according
           to
           that
           ,
           Man
           ,
           which
           must
           be
           meant
           by
           the
           Pronoun
           
             [
             Ego
          
           ]
           is
           truly
           
             one
             thing
          
           consisting
           of
           Soul
           and
           Body
           ,
           and
           not
           a
           mere
           Mens
           .
           To
           show
           this
           ,
           I
           deny
           that
           he
           has
           a
           C●●ar
           and
           Distinct
           Idea
           of
           himself
           ,
           unless
           he
           conceives
           himself
           to
           be
           a
           
             Rational
             thing
          
           ;
           or
           ,
           as
           he
           calls
           himself
           ,
           Ratio
           ;
           nor
           can
           he
           clearly
           conceive
           himself
           to
           be
           a
           
             Rational
             Thing
          
           ,
           but
           he
           must
           conceive
           himself
           to
           be
           a
           Thing
           that
           infers
           new
           Knowledges
           out
           of
           foregoing
           ones
           ,
           leasurely
           ,
           or
           with
           succession
           of
           Time
           ,
           which
           belongs
           properly
           to
           Bodies
           and
           
             Bodily
             Motion
          
           .
           Wherefore
           ,
           something
           of
           Corporeal
           ,
           Extended
           ,
           or
           Divisible
           is
           found
           in
           the
           Clear
           and
           Distinct
           Idea
           of
           Ego
           ,
           or
           Himself
           ,
           if
           he
           be
           a
           Ratio
           or
           
             Rational
             Thing
          
           ;
           for
           ,
           were
           he
           meerly
           a
           Mens
           or
           Spirit
           ,
           his
           Operations
           would
           be
           Indivisible
           ,
           Simultaneous
           and
           Unsuccessive
           ,
           as
           is
           abundantly
           demonstrated
           in
           divers
           places
           of
           the
           following
           Treatise
           ;
           particularly
           in
           my
           Seventh
           Demonstration
           ,
           Book
           3.
           
           Lesson
           7.
           
        
         
           Among
           the
           other
           points
           ,
           he
           brings
           as
           possible
           to
           be
           yet
           doubted
           of
           ,
           he
           puts
           this
           for
           one
           ,
           
           that
           
             a
             Four-squar'd
             thing
             has
             in
             it
             four
             sides
             and
             no
             more
          
           ;
           of
           which
           he
           pretends
           he
           may
           yet
           doubt
           ,
           because
           some
           most
           Powerful
           Agent
           may
           possibly
           make
           that
           appear
           to
           him
           to
           be
           so
           ,
           tho'
           it
           be
           not
           true
           in
           reality
           .
           Now
           ,
           't
           is
           the
           very
           Notion
           or
           Essence
           of
           a
           Quadratum
           ,
           to
           have
           
             but
             four
             sides
          
           ;
           and
           ,
           therefore
           ,
           the
           Proposition
           affirming
           that
           it
           has
           
             just
             four
             sides
          
           ,
           is
           
             perfectly
             Identical
          
           ,
           and
           the
           same
           as
           to
           say
           ,
           
             What
             has
             but
             four
             sides
             ,
             has
             but
             four
             sides
             .
          
           It
           being
           then
           impossible
           any
           thing
           can
           be
           more
           Certain
           ,
           or
           more
           Evident
           than
           an
           Identical
           Proposition
           ;
           I
           would
           ask
           why
           he
           might
           not
           as
           well
           be
           Deceivable
           in
           his
           First
           Principle
           
             [
             Cogito
             ergo
             sum
          
           ]
           as
           in
           that
           Self-evident
           Proposition
           !
           Or
           ,
           if
           he
           pretends
           that
           Proposition
           ,
           
             [
             Ego
             sum
             cogitans
          
           ]
           is
           more
           Evident
           than
           the
           other
           ;
           then
           ,
           since
           all
           Evidence
           of
           the
           Truth
           of
           any
           Proposition
           ,
           consists
           in
           the
           Close
           and
           Clear
           Connexion
           of
           its
           Terms
           ,
           I
           would
           demand
           of
           him
           or
           his
           Scholars
           ,
           whether
           there
           be
           any
           Connexion
           of
           Terms
           
             more
             Close
          
           and
           
             more
             Clear
          
           ,
           than
           there
           is
           of
           those
           found
           in
           an
           Identical
           Proposition
           ,
           which
           affirms
           
             the
             Same
             is
             the
             Same
             with
             it self
             ?
          
           Or
           ,
           if
           they
           say
           there
           is
           ,
           then
           to
           know
           of
           them
           in
           what
           that
           Evidence
           consists
           ,
           or
           how
           it
           comes
           to
           be
           
             more
             Evident
          
           ?
        
         
         
           To
           make
           way
           towards
           the
           settling
           his
           beloved
           and
           self-pleasing
           Ideas
           ;
           he
           falls
           to
           Doubt
           of
           the
           Certainty
           of
           all
           our
           Senses
           in
           order
           to
           Knowledge
           ;
           and
           that
           not
           onely
           as
           a
           Supposition
           for
           Discourse
           sake
           ,
           as
           he
           pretended
           to
           doubt
           of
           other
           things
           ,
           but
           really
           and
           seriously
           ;
           and
           his
           Scholar
           Malbranche
           †
           assures
           us
           ,
           the
           Eyes
           (
           and
           the
           same
           he
           says
           of
           the
           other
           senses
           )
           
             are
             not
             given
             us
             to
             judge
             of
             the
             Truth
             of
             Things
             ,
             but
             onely
             to
             discern
             those
             things
             which
             may
             either
             Profit
             ,
             or
             injure
             us
          
           ;
           and
           
             all
             over
          
           ,
           he
           makes
           them
           improper
           Means
           to
           attain
           Knowledge
           by
           .
           Which
           Tenet
           of
           theirs
           lies
           open
           to
           many
           Exceptions
           .
           For
           ,
        
         
           First
           ,
           The
           Reason
           Cartesius
           assigns
           ,
           
             viz.
             [
             Prudentiae
             est
             nunquam
             illis
             planè
             confidere
             qui
             nos
             vel
             semel
             deceperunt
             .
             'T
             is
             a
             part
             of
             Prudence
             not
             to
             trust
             them
             at
             all
             ,
             who
             have
             so
             much
             as
             once
             deceiv'd
             us
             ]
          
           is
           utterly
           unworthy
           so
           Great
           a
           Man
           :
           For
           ,
           it
           discredits
           all
           Nature
           ,
           for
           some
           few
           Men's
           Morality
           ;
           which
           is
           a
           strange
           Argument
           for
           a
           Philosopher
           .
           He
           that
           has
           
             but
             once
          
           deceiv'd
           us
           designedly
           ,
           is
           presum'd
           to
           have
           done
           it
           out
           of
           Knavery
           ;
           and
           consequently
           ,
           may
           not
           deserve
           to
           be
           trusted
           the
           second
           time
           ,
           because
           't
           is
           to
           be
           fear'd
           he
           is
           still
           dispos'd
           to
           do
           the
           same
           again
           :
           But
           ,
           what
           is
           this
           
           to
           
             Corporeal
             Nature
          
           ,
           in
           which
           (
           taking
           in
           all
           circumstances
           )
           things
           are
           carry'd
           on
           from
           
             Proper
             Causes
          
           to
           
             Proper
             Effects
          
           .
           Weak
           men
           are
           sometimes
           deceiv'd
           by
           their
           Senses
           ;
           but
           Speculative
           or
           Learned
           men
           ,
           who
           penetrate
           the
           Reasons
           how
           the
           Senses
           came
           to
           misinform
           them
           ,
           are
           aware
           of
           those
           undue
           circumstances
           ,
           and
           by
           that
           means
           easily
           prevent
           the
           being
           led
           by
           them
           into
           Errour
           .
        
         
           2dly
           ,
           No
           wise
           man
           builds
           his
           Judgments
           barely
           on
           the
           Impressions
           made
           on
           his
           Senses
           ,
           being
           taught
           by
           their
           Reason
           ,
           as
           well
           as
           by
           the
           Senses
           themselves
           better
           circumstanced
           (
           that
           is
           ,
           by
           Experience
           )
           that
           they
           do
           sometime
           ,
           deceive
           us
           .
           Whence
           ,
           they
           reserve
           in
           their
           Minds
           certain
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           what
           circumstances
           we
           may
           truly
           give
           Credit
           to
           their
           Testimony
           ,
           in
           what
           ,
           not
           .
           Now
           ,
           since
           
             Exceptio
             firmat
             Regulam
          
           ,
           to
           say
           their
           Information
           is
           to
           be
           Excepted
           against
           in
           such
           Circumstances
           ,
           is
           to
           acknowledge
           that
           in
           all
           others
           they
           are
           to
           be
           trusted
           .
        
         
           3dly
           ,
           As
           Art
           does
           preserve
           the
           Learned
           from
           being
           Deceiv'd
           by
           the
           Shortness
           of
           the
           Senses
           in
           some
           Cases
           ,
           so
           (
           as
           was
           said
           lately
           )
           the
           Senses
           themselves
           do
           generally
           correct
           the
           False
           Iudgments
           they
           may
           have
           occasion'd
           in
           Weak
           People
           .
           For
           example
           ,
           (
           to
           use
           some
           of
           the
           Instances
           they
           object
           ,
           )
           a
           Brand
           whirled
           
           round
           represents
           a
           
             Circle
             of
             Fire
          
           ;
           a
           Stick
           in
           the
           Water
           looks
           Crooked
           ;
           a
           Square
           Tower
           seen
           a
           far
           off
           appears
           Round
           ,
           and
           Great
           Bodies
           Little.
           But
           when
           the
           Seer
           comes
           near
           the
           Brand
           ,
           the
           Tower
           and
           those
           Great
           Bodies
           ,
           or
           beholds
           the
           Stick
           
             out
             of
          
           the
           Water
           ,
           he
           having
           now
           a
           more
           exact
           View
           of
           them
           in
           better
           Circumstances
           ,
           is
           inform'd
           certainly
           by
           the
           same
           Sense
           ,
           (
           and
           ,
           if
           need
           be
           ,
           by
           others
           conspiring
           with
           it
           ,
           )
           that
           the
           former
           representations
           were
           not
           sincere
           ;
           whence
           he
           easily
           corrects
           his
           former
           Mistakes
           .
           Why
           then
           must
           the
           Senses
           be
           quite
           discarded
           as
           Useless
           Servants
           for
           Knowledge
           ,
           and
           be
           branded
           for
           constant
           Lyers
           and
           Deceivers
           ?
           since
           ,
           if
           we
           apply
           them
           as
           we
           ought
           ,
           they
           are
           the
           Proper
           Means
           to
           make
           us
           correct
           these
           too
           forward
           Iudgments
           ,
           which
           in
           improper
           Circumstances
           they
           may
           have
           occasion'd
           .
           Nay
           ,
           they
           advance
           our
           Knowledge
           accidentally
           even
           when
           they
           happen
           to
           misinform
           us
           ;
           by
           stirring
           us
           up
           to
           enquire
           whence
           it
           came
           ,
           that
           the
           right
           Impressions
           on
           them
           ,
           from
           the
           Objects
           ,
           which
           were
           Customary
           ,
           was
           thus
           perverted
           ;
           which
           ,
           doubtless
           has
           been
           the
           Cause
           of
           very
           many
           New
           Knowledges
           in
           Nature
           .
        
         
           4thly
           ,
           What
           is
           all
           this
           to
           Science
           ,
           or
           to
           our
           purpose
           ?
           For
           in
           the
           
             Method
             to
             Science
          
           ,
           we
           neither
           need
           ,
           nor
           do
           build
           our
           JUDGMENTS
           
           on
           the
           Senses
           alone
           .
           All
           we
           require
           is
           ,
           that
           they
           convey
           into
           our
           Knowing
           Power
           right
           A●PREHENSIONS
           or
           NOTIONS
           of
           the
           things
           in
           Nature
           :
           And
           ,
           this
           't
           is
           Evident
           they
           must
           do
           ;
           for
           tho'
           ,
           as
           they
           object
           ,
           a
           Large
           Square
           Steeple
           seen
           a
           far
           off
           seems
           Round
           and
           Little
           ;
           and
           therefore
           who
           Judges
           it
           such
           is
           Deceiv'd
           ;
           yet
           it
           imprints
           truly
           in
           my
           Mind
           the
           Notion
           of
           Little
           and
           Round
           ;
           and
           ,
           't
           is
           on
           these
           unmistakable
           NOTIONS
           all
           our
           Science
           is
           built
           ;
           and
           our
           Judging
           right
           in
           our
           Speculations
           is
           chiefly
           grounded
           on
           other
           Principles
           ,
           as
           will
           be
           seen
           hereafter
           .
        
         
           Lastly
           ,
           Themselves
           must
           either
           grant
           the
           Certainty
           of
           those
           Impressions
           on
           the
           Senses
           ,
           or
           they
           must
           confess
           all
           their
           Ideas
           are
           nothing
           worth
           .
           For
           ,
           since
           they
           hold
           that
           the
           Objects
           imprint
           Motions
           on
           the
           Fibres
           of
           the
           Senses
           ,
           which
           ,
           making
           such
           a
           Report
           (
           as
           it
           were
           )
           to
           the
           Soul
           ,
           the
           Proper
           and
           ‖
           
             Ingenit
             Ideas
          
           of
           such
           a
           Body
           are
           either
           Excited
           in
           the
           Soul
           ,
           or
           else
           are
           ,
           as
           Cartesius
           elsewhere
           expresses
           it
           ,
           Elicited
           ,
           that
           is
           Produced
           by
           it
           ,
           upon
           the
           hint
           given
           it
           by
           such
           a
           Motion
           ;
           in
           case
           the
           Impressions
           causing
           such
           Motions
           be
           not
           Sincere
           ,
           and
           do
           not
           truly
           inform
           her
           ,
           a
           
             wrong
             Idea
          
           may
           come
           to
           be
           made
           use
           of
           ,
           and
           so
           they
           can
           never
           have
           any
           certain
           Knowledge
           of
           any
           thing
           .
        
         
         
           Having
           thus
           got
           rid
           of
           the
           Senses
           giving
           us
           notice
           of
           outward
           things
           ,
           by
           imprinting
           Notions
           in
           them
           ,
           which
           Experience
           teaches
           us
           is
           the
           Ordinary
           Way
           of
           Knowing
           any
           thing
           ;
           it
           follows
           of
           course
           ,
           that
           they
           must
           recurr
           to
           Extraordinary
           ways
           by
           Inward
           means
           ,
           or
           to
           
             Inward
             Light
          
           ;
           which
           is
           the
           Method
           of
           Fanaticks
           in
           Religion
           ,
           when
           they
           have
           rejected
           the
           Ordinary
           ways
           of
           believing
           their
           Proper
           Teachers
           .
           And
           ,
           hence
           ,
           the
           Cartesians
           tell
           us
           ,
           they
           know
           there
           is
           a
           God
           ,
           by
           the
           Divine
           Idea
           of
           himself
           Which
           he
           has
           imprinted
           in
           them
           ;
           which
           is
           in
           other
           Terms
           ,
           to
           say
           ,
           that
           they
           have
           it
           ky
           
             Divine
             Revelation
          
           ;
           for
           Knowledge
           ,
           according
           to
           them
           ,
           being
           caus'd
           in
           them
           by
           those
           Ideas
           ,
           nay
           ,
           consisting
           formally
           in
           thoir
           having
           the
           Ideas
           of
           things
           in
           them
           ;
           and
           GOD
           giving
           them
           those
           Ideas
           without
           the
           help
           of
           Second
           Causes
           ,
           it
           follows
           that
           GOD
           is
           the
           Immediate
           Cause
           of
           all
           our
           Knowledge
           ;
           and
           ,
           so
           ,
           no
           thanks
           at
           all
           to
           the
           things
           in
           Nature
           ,
           or
           to
           Natural
           Agents
           .
           These
           Ideas
           I
           can
           observe
           by
           
           Cartesius's
           Discourse
           ,
           are
           either
           of
           Propositions
           ,
           or
           else
           
             Simple
             Ideas
          
           .
           Of
           the
           former
           they
           say
           ,
           that
           whatever
           we
           clearly
           and
           distinctly
           conceive
           to
           be
           ,
           is
           true
           .
           By
           which
           if
           they
           mean
           no
           more
           but
           that
           whatever
           we
           know
           to
           be
           ,
           is
           ;
           or
           that
           we
           cannot
           
           truly
           know
           that
           to
           be
           which
           
             is
             not
          
           ,
           nothing
           is
           more
           certain
           or
           more
           Evident
           by
           Common
           Sense
           ;
           onely
           they
           run
           counter
           in
           their
           Discourse
           ,
           and
           make
           not
           the
           Understanding
           to
           be
           True
           ,
           because
           the
           Outward
           Thing
           is
           so
           ,
           but
           they
           argue
           that
           the
           Thing
           is
           therefore
           thus
           or
           thus
           ,
           because
           the
           Idea
           in
           the
           Understanding
           is
           such
           or
           such
           ;
           and
           ,
           so
           ,
           they
           seem
           to
           make
           Truth
           consist
           ,
           not
           in
           the
           Conformity
           of
           the
           Understanding
           to
           the
           Thing
           ,
           but
           in
           the
           Thing
           's
           being
           Conformable
           to
           the
           Idea
           in
           my
           Understanding
           ;
           as
           Cartesius
           himself
           affirms
           in
           his
           
             Answer
             to
             the
             Instances
          
           of
           Gassendus
           .
        
         
           How
           solidly
           he
           argues
           from
           
             Simple
             Ideas
          
           may
           be
           seen
           by
           his
           Demonstration
           of
           a
           Deity
           ,
           which
           he
           concludes
           to
           be
           ,
           because
           he
           has
           an
           Idea
           of
           a
           Being
           that
           has
           all
           Perfections
           in
           it
           ,
           amongst
           which
           Existence
           is
           one
           ;
           which
           Idea
           he
           contends
           he
           could
           never
           have
           had
           from
           the
           Things
           without
           us
           ,
           and
           therefore
           it
           must
           have
           been
           imprinted
           by
           GOD
           himself
           Immediately
           .
           In
           making
           which
           proof
           passable
           ,
           tho'
           Cartesius
           exerts
           the
           utmost
           of
           his
           Great
           Wit
           ,
           yet
           this
           plain
           Discourse
           will
           manifest
           how
           untoward
           and
           Inconclusive
           it
           is
           .
           I
           can
           have
           a
           Notien
           or
           Idea
           of
           Finis
           ,
           of
           non
           ,
           and
           of
           Perfection
           ,
           and
           Thing
           ,
           and
           All
           ,
           and
           lastly
           of
           Existence
           ;
           and
           had
           I
           not
           such
           distinct
           Ideas
           of
           all
           these
           ,
           I
           could
           not
           understand
           
           the
           Meaning
           of
           those
           Words
           ;
           for
           an
           Idea
           can
           be
           nothing
           but
           what
           's
           meant
           by
           those
           Words
           .
           Having
           distinct
           Ideas
           of
           all
           these
           ,
           I
           can
           compound
           an
           Idea
           pf
           all
           these
           ,
           or
           frame
           an
           Idea
           of
           
             a
             thing
             that
             has
             all
             Perfections
             in
             it
             ,
          
           and
           Existence
           among
           the
           rest
           :
           And
           this
           Idea
           is
           in
           my
           Mind
           ,
           and
           the
           Effect
           purely
           
             of
             my
             Mind
          
           ,
           already
           imbu'd
           with
           those
           Simple
           Ideas
           ,
           and
           Compounding
           them
           ;
           for
           I
           had
           it
           not
           from
           any
           one
           Thing
           directly
           ,
           nor
           did
           I
           gather
           it
           by
           Discourse
           from
           the
           Natures
           of
           Things
           I
           was
           pre-acquainted
           with
           .
           But
           how
           comes
           it
           ,
           or
           how
           can
           he
           argue
           that
           because
           I
           have
           such
           an
           Idea
           fram'd
           by
           
             my
             Mind
          
           ,
           it
           must
           exist
           
             without
             my
             Mind
          
           ,
           or
           have
           a
           Reality
           there
           :
           unless
           my
           Mind
           could
           Coyn
           or
           Create
           Beings
           at
           her
           pleasure
           ,
           as
           oft
           as
           I
           have
           a
           desire
           to
           compound
           such
           Ideas
           together
           ?
           He
           plays
           wittily
           upon
           the
           word
           
             [
             Existence
             .
          
           ]
           But
           we
           may
           consider
           the
           Notion
           of
           Existence
           ,
           or
           (
           which
           is
           all
           one
           )
           know
           the
           Meaning
           of
           that
           Word
           ,
           and
           yet
           abstract
           whether
           it
           does
           actually
           put
           its
           
             Formal
             Effect
          
           ,
           that
           is
           ,
           whether
           that
           Existence
           is
           exercis'd
           or
           not
           exercis'd
           in
           the
           thing
           :
           which
           consideration
           alone
           spoils
           his
           whole
           Argument
           :
           Let
           us
           put
           a
           parallel
           .
           I
           have
           a
           complex
           Idea
           of
           these
           Words
           ,
           
             My
             Debtor
             will
             pay
             me
             a
             Hundred
             Pounds
             to
             Morrow
             ,
             at
             Ten
             a
             Clock
             ,
             at
             his
             Goldsmiths
          
           ;
           
           that
           is
           ,
           I
           have
           in
           my
           Mind
           the
           Meaning
           of
           all
           these
           Words
           ;
           and
           Existence
           is
           necessarily
           involv'd
           in
           the
           Meaning
           of
           
             those
             words
          
           ,
           for
           they
           signifie
           Determinate
           Persons
           ,
           Time
           ,
           Place
           ,
           and
           Action
           ,
           all
           which
           involve
           Existence
           ;
           will
           it
           therefore
           follow
           ,
           that
           that
           Action
           of
           Paying
           me
           Money
           
             will
             be
          
           ,
           because
           my
           Idea
           includes
           the
           Existence
           of
           that
           Action
           ,
           so
           determinately
           circumstanc'd
           ?
           Yet
           upon
           his
           Knowledge
           of
           a
           Deity
           by
           this
           Demonstration
           ,
           depends
           ,
           by
           his
           Discourse
           ,
           all
           the
           Knowledge
           he
           has
           of
           any
           Truth
           ,
           except
           perhaps
           of
           
             Ego
             Cogito
          
           .
           What
           need
           was
           there
           to
           run
           after
           Whimseys
           coyn'd
           in
           the
           Mint
           of
           our
           own
           Mind
           ,
           to
           Demonstrate
           a
           Deity
           ,
           when
           there
           are
           so
           many
           Clear
           Demonstrations
           of
           it
           from
           solid
           Grounds
           in
           Nature
           ?
        
         
           It
           may
           seem
           harsh
           that
           I
           should
           resemble
           ,
           tho'
           Cartesian
           Method
           to
           Fanaticism
           ,
           or
           pretend
           they
           bring
           a
           kind
           of
           Enthusiasm
           into
           Philosophy
           .
           Let
           the
           so
           much
           applauded
           Malbranche
           be
           my
           Compurgator
           .
           That
           very
           Ingenious
           and
           Eloquent
           Person
           ,
           who
           has
           a
           peculiar
           Talent
           of
           talking
           Nonsence
           as
           prettily
           and
           plausibly
           as
           any
           Man
           I
           ever
           read
           ,
           in
           his
           Preface
           to
           the
           First
           Volume
           of
           his
           
             Search
             after
             Truth
          
           ,
           acquaints
           us
           with
           many
           Extraordinary
           things
           ,
           which
           would
           no
           doubt
           (
           as
           Bayes
           says
           )
           very
           much
           
           Elevate
           and
           Surprize
           an
           ordinary
           Reader
           .
           In
           Common
           ,
           he
           confounds
           all
           our
           Moral
           and
           Christian
           Knowledges
           ,
           which
           are
           immediately
           ordain'd
           to
           raise
           us
           towards
           Heaven
           ,
           and
           advance
           Virtue
           and
           Sanctity
           ,
           with
           the
           Speculative
           Knowledges
           belonging
           to
           meer
           Philosophy
           ;
           and
           most
           untowardly
           misapplies
           the
           sayings
           of
           the
           Scriptures
           and
           Fathers
           ,
           which
           were
           never
           meant
           for
           his
           purpose
           ,
           but
           in
           order
           to
           Devotion
           ,
           or
           
             Mystical
             Theology
          
           ,
           (
           nay
           to
           the
           Beatifical
           State
           of
           
           GOD's
           manifesting
           his
           Divine
           Essence
           to
           the
           Saints
           in
           Heaven
           )
           to
           the
           Maxims
           and
           Methods
           by
           which
           we
           are
           to
           attain
           
             Human
             Science
          
           .
           In
           particular
           ,
           speaking
           his
           own
           sense
           ,
           according
           to
           the
           Cartesian
           Doctrine
           ;
           he
           tells
           us
           ,
           
             we
             must
             judge
             of
             things
             by
             the
             pure
             Ideas
             of
             the
             Mind
          
           ;
           whereas
           ,
           I
           should
           rather
           have
           thought
           ,
           that
           we
           ought
           to
           guide
           our
           Thoughts
           ,
           and
           judge
           of
           them
           ,
           by
           the
           Conformity
           they
           have
           to
           the
           Things
           in
           Nature
           :
           since
           we
           are
           sure
           Creative
           Wisdom
           made
           them
           ,
           and
           implanted
           Truth
           
             in
             them
          
           ;
           whereas
           ,
           't
           is
           Uncertain
           whether
           GOD
           or
           our
           Whimsical
           Fancies
           gave
           us
           our
           Ideas
           ;
           and
           ,
           't
           is
           certain
           they
           are
           the
           Off-spring
           of
           the
           later
           ,
           if
           they
           be
           not
           conformable
           to
           the
           Things
           without
           us
           .
        
         
           He
           tells
           us
           farther
           that
           ,
           
             All
             Sciences
             are
             learned
             by
             the
             Attention
             of
             the
             Mind
             ,
             
             which
             is
             nothing
             but
             its
             Return
             and
             Conversion
             towards
             God
             ,
             who
             onely
             can
             teach
             us
             Truth
             by
             the
             Manifestation
             of
             his
             Substance
             .
          
           I
           am
           heartily
           glad
           to
           know
           ,
           that
           Euclid
           and
           Archimedes
           were
           converted
           to
           God
           ,
           and
           that
           they
           were
           so
           infinitely
           Happy
           as
           to
           see
           
             God's
             Substance
          
           (
           which
           is
           his
           Essence
           )
           so
           manifestly
           .
           He
           proceeds
           ,
           
             Men
             must
             look
          
           within
           themselves
           ,
           
             and
             draw
             near
             unto
             the
          
           Light
           
             that
             shines
             there
             continually
             ,
             that
             their
             Reason
             may
             be
             the
             more
          
           Illuminated
           .
           —
           
             The
             Mind
             ought
             to
             examin
             all
             Human
             Sciences
             by
             the
          
           Pure
           Light
           of
           Truth
           
             which
             guides
             it
             ,
             without
             hearkening
             to
             the
          
           False
           ,
           
             and
             confused
             Testimonies
             of
             the
          
           Senses
           .
           —
           
             Those
             that
          
           hear
           
             us
             do
             not
          
           learn
           
             the
             Truths
             we
             speak
             to
             their
          
           Ears
           ,
           
             unless
             he
             that
          
           discover'd
           
             them
             to
             us
          
           ,
           (
           he
           means
           GOD
           the
           Giver
           of
           
             Ideas
             )
             do
          
           reveal
           
             them
             at
             the
             same
             time
          
           to
           the
           Mind
           .
           So
           that
           all
           Science
           it
           seems
           ,
           comes
           by
           
             Divine
             Revelation
          
           .
           To
           what
           end
           then
           are
           Teachers
           ,
           Professours
           ,
           Schools
           and
           Universities
           ,
           if
           ,
           when
           we
           have
           done
           what
           we
           can
           by
           all
           our
           Teaching
           and
           Learning
           ,
           nothing
           but
           
             Divine
             Revelation
          
           must
           do
           the
           business
           ,
           or
           gain
           us
           any
           Science
           .
           But
           now
           he
           advances
           to
           a
           higher
           point
           .
           
             The
             Mind
          
           
           (
           says
           he
           )
           is
           
             immediately
             ,
             and
             after
          
           a
           very
           strict
           manner
           United
           to
           God
           ;
           
             nay
             ,
             after
             a
             stricter
             and
             more
          
           Essential
           
             manner
             than
             with
             the
             Body
          
           .
           Now
           ,
           if
           this
           be
           true
           ,
           I
           dare
           affirm
           that
           the
           Mind
           is
           more
           United
           to
           God
           Naturally
           ,
           than
           our
           Saviour's
           Humanity
           was
           Supernaturally
           and
           Miraculously
           .
           For
           ,
           This
           was
           but
           United
           Hypostatically
           ,
           or
           according
           to
           the
           Suppositum
           or
           Person
           of
           the
           Eternal
           Word
           ;
           whereas
           ,
           by
           this
           new
           Philosophy
           ,
           every
           Human
           Mind
           is
           United
           Essentially
           to
           God
           ,
           that
           is
           to
           the
           Godhead
           it self
           .
           For
           ,
           to
           be
           united
           Essentially
           is
           for
           one
           Essence
           to
           be
           united
           to
           another
           Essence
           ,
           that
           is
           ,
           to
           be
           one
           or
           the
           same
           Essence
           with
           the
           
             Divine
             Essence
          
           .
           Was
           ever
           such
           Quakerism
           heard
           of
           among
           Philosophers
           !
           Or
           ,
           plain
           honest
           Human
           Reason
           so
           subtiliz'd
           and
           exhal'd
           into
           Mystick
           Theology
           ,
           by
           Spiritual
           Alchymy
           !
        
         
           Yet
           ,
           to
           say
           True
           ,
           this
           is
           very
           Consonant
           to
           the
           Doctrine
           of
           Ideas
           .
           They
           slight
           the
           Instruction
           of
           Nature
           ,
           they
           scorn
           to
           be
           beholding
           to
           their
           Senses
           ,
           and
           Outwards
           Objects
           ;
           which
           forces
           them
           upon
           Introversion
           ,
           and
           to
           observe
           (
           as
           the
           same
           Authour
           says
           )
           what
           
             Eternal
             Truth
             tells
             us
             in
             the
             Recesses
             of
             our
             Reason
          
           ;
           that
           is
           ,
           in
           their
           Darling
           Ideas
           .
        
         
         
           Now
           common
           Reason
           ever
           taught
           me
           ,
           and
           every
           Man
           who
           did
           but
           reflect
           upon
           what
           passes
           within
           his
           Understanding
           ,
           that
           the
           Proper
           and
           Effectual
           way
           to
           gain
           a
           Clear
           and
           Distinct
           Knowledge
           of
           our
           Simple
           Notions
           ,
           is
           to
           make
           DEFINITIONS
           of
           them
           ;
           and
           there
           are
           most
           Certain
           
             Rules
             of
             Art
          
           ,
           how
           those
           Definitions
           may
           be
           fram'd
           .
           But
           ,
           this
           was
           too
           Ordinary
           a
           way
           to
           please
           Minds
           so
           Extraordinarily
           Elevated
           as
           these
           Gentlemen
           pretend
           to
           be
           bless'd
           with
           .
           The
           highest
           Flights
           of
           Nature
           do
           flag
           ,
           it
           seems
           ,
           too
           low
           for
           their
           Supernatural
           pitch
           ,
           nor
           can
           reach
           the
           Degrees
           of
           their
           Elevation
           above
           our
           dull
           Horizon
           .
           They
           are
           Inspir'd
           with
           Heaven
           implanted
           Ideas
           ;
           and
           ,
           so
           ,
           they
           have
           no
           more
           to
           do
           but
           retire
           their
           Thoughts
           into
           the
           
             Inward
             Recesses
          
           of
           their
           Mind
           ,
           embellish'd
           and
           guilded
           with
           these
           Shining
           Innate
           Ideas
           ,
           and
           their
           work
           is
           done
           without
           any
           need
           of
           Definitions
           made
           by
           sublunary
           Art.
           Sometimes
           I
           am
           apt
           to
           think
           ,
           that
           they
           had
           recourse
           to
           those
           Spiritual
           Pourtraitures
           ,
           out
           of
           despair
           of
           explicating
           any
           other
           way
           the
           Essences
           of
           Things
           ,
           or
           in
           what
           they
           consisted
           ;
           and
           ,
           I
           fear
           two
           of
           our
           Learned
           men
           lately
           mention'd
           ,
           apprehend
           them
           to
           be
           Inscrutable
           and
           In-explicable
           .
           Whereas
           ,
           speaking
           of
           Essences
           
           in
           Common
           ,
           I
           do
           assure
           them
           ,
           that
           nothing
           can
           be
           plainer
           ;
           and
           that
           every
           Clown
           were
           he
           interrogated
           orderly
           ,
           could
           give
           us
           the
           true
           Essences
           ,
           or
           (
           which
           is
           the
           same
           )
           the
           true
           Natures
           of
           the
           things
           he
           is
           conversant
           with
           .
           For
           ,
           whatever
           makes
           Mankind
           call
           and
           esteem
           any
           Bodies
           ,
           such
           or
           such
           Things
           in
           Distinction
           from
           
             all
             others
          
           ,
           is
           truly
           their
           Essence
           ;
           or
           ,
           (
           to
           speak
           in
           the
           Language
           of
           a
           Philosopher
           )
           let
           but
           Matter
           be
           determin'd
           by
           such
           a
           Complexion
           of
           Accidents
           ,
           with
           that
           Harmony
           or
           Proportion
           of
           parts
           ,
           connected
           with
           that
           Constancy
           ,
           that
           it
           is
           fit
           to
           act
           a
           Distinct
           part
           upon
           Nature's
           stage
           ,
           or
           perform
           its
           Primary
           Operation
           ;
           that
           Complexion
           of
           Accidents
           ,
           (
           I
           say
           )
           is
           truly
           the
           Essence
           of
           that
           Body
           ,
           or
           the
           Form
           that
           constitutes
           it
           such
           an
           Ens
           ,
           or
           such
           a
           Part
           of
           ,
           or
           in
           ,
           Nature
           .
        
         
           Perhaps
           the
           Cartesians
           will
           say
           ,
           they
           allow
           Definitions
           to
           make
           their
           Ideas
           Clear
           and
           Distinct.
           But
           how
           can
           this
           cohere
           ?
           Definitions
           are
           the
           Effects
           of
           Art
           ,
           whereas
           these
           Ideas
           are
           imprinted
           by
           God's
           Hand
           who
           gave
           them
           their
           Nature
           ,
           and
           *
           Cartesius
           says
           expresly
           ,
           they
           are
           Ingenitae
           .
           This
           being
           so
           ,
           and
           
           GOD's
           immediate
           Works
           being
           Perfect
           ,
           and
           those
           Ideas
           being
           intended
           to
           give
           them
           Knowledge
           ,
           they
           can
           need
           nothing
           to
           make
           
           them
           more
           Clear
           and
           Distinct
           ;
           nor
           consequently
           can
           the
           Users
           of
           them
           have
           any
           occasion
           for
           Definitions
           ,
           unless
           perhaps
           to
           explain
           their
           Ideas
           to
           us
           ;
           who
           think
           we
           have
           a
           firmer
           Basis
           to
           build
           them
           on
           ,
           than
           those
           Ideas
           of
           theirs
           .
           Nature
           gives
           the
           Ground
           ,
           and
           Art
           ,
           the
           Rules
           to
           make
           them
           :
           And
           they
           are
           such
           necessary
           Instruments
           to
           true
           and
           solid
           Science
           ,
           that
           I
           could
           wish
           for
           the
           Improvement
           of
           Knowledge
           ,
           that
           our
           Universities
           would
           appoint
           a
           Committee
           of
           Learned
           Men
           to
           compile
           a
           
             Dictionary
             of
             Definitions
          
           for
           the
           Notions
           we
           use
           in
           all
           parts
           of
           Philosophy
           whatever
           .
           
             Monsieur
             de
             Furetiere
          
           has
           attempted
           to
           perform
           this
           for
           all
           words
           whatever
           ,
           in
           Three
           Volumes
           ;
           Out
           of
           which
           may
           be
           Collected
           those
           that
           make
           for
           our
           purpose
           ;
           which
           being
           ,
           by
           the
           Ioynt-labour
           and
           Concurrence
           of
           the
           Persons
           deputed
           ,
           Examined
           ;
           if
           faulty
           ,
           Amended
           ,
           and
           propos'd
           to
           the
           World
           ;
           it
           could
           not
           fail
           of
           advancing
           Science
           highly
           .
           In
           carrying
           forward
           such
           a
           Noble
           Work
           ,
           and
           so
           Beneficial
           to
           Mandkind
           ,
           I
           should
           willingly
           contribute
           my
           Quota
           of
           Endeavours
           ,
           nor
           think
           my
           pains
           better
           bestow'd
           in
           any
           thing
           I
           know
           of
           .
           For
           Definitions
           explicating
           or
           unfolding
           the
           
             Nature
             of
             the
             Thing
          
           ,
           and
           all
           
             Proper
             Causes
          
           and
           Effects
           being
           so
           nearly
           
           ally'd
           to
           the
           Nature
           of
           the
           Thing
           ,
           it
           follows
           that
           there
           lies
           involv'd
           in
           the
           Definitions
           ,
           all
           Essential
           and
           Proper
           Middle
           Terms
           ,
           to
           demonstrate
           whatever
           belongs
           to
           the
           Notion
           Defin'd
           ,
           if
           Right
           Logick
           and
           studious
           Industry
           be
           not
           wanting
           .
        
         
           He
           blames
           St.
           Austin
           ,
           and
           
             wishes
             he
             had
             not
             attributed
             to
             External
             Bodies
             all
             the
             sensible
             Qualities
             we
             perceive
             by
             their
             means
             .
          
           And
           why
           ?
           Because
           (
           says
           he
           )
           
             they
             are
             not
             clearly
             contain'd
             in
             the
             Idea
             he
             had
             of
             Matter
             .
          
           What
           Idea
           St.
           Austin
           had
           of
           Matter
           is
           little
           to
           purpose
           ;
           but
           ,
           if
           he
           proceeded
           consequently
           to
           his
           Thoughts
           ,
           he
           could
           not
           conceive
           the
           
             First
             Matter
          
           to
           be
           such
           as
           they
           put
           theirs
           to
           be
           .
           For
           ,
           what
           Man
           of
           Common
           Sense
           can
           frame
           any
           Idea
           of
           a
           Thing
           that
           has
           onely
           Extension
           in
           it
           ;
           but
           is
           not
           to
           any
           degree
           either
           Dense
           or
           
             Rare
             ,
             Easie
          
           or
           
             Hard
             to
             be
             Divided
             ,
             Fluid
          
           nor
           
             Solid
             ,
             Soft
          
           nor
           
             Hard
             ?
             &c.
          
           And
           ,
           if
           their
           Quaint
           Ideas
           and
           Clear
           and
           Distinct
           Conceptions
           ,
           which
           seem
           to
           be
           the
           Ground
           of
           all
           their
           Witty
           Discourses
           ,
           or
           Divine
           Revelations
           (
           as
           Malbranche
           calls
           them
           )
           of
           Science
           ,
           be
           no
           Wiser
           or
           Solider
           than
           this
           ,
           which
           is
           ,
           or
           should
           be
           the
           chief
           Subject
           of
           their
           Physicks
           ,
           I
           shall
           dare
           to
           affirm
           ,
           that
           they
           are
           in
           plain
           Terms
           most
           
           ridiculous
           and
           most
           unintelligible
           Fopperies
           ;
           as
           I
           have
           shown
           at
           large
           in
           my
           Appendix
           .
           And
           ,
           indeed
           ,
           how
           should
           we
           make
           any
           Clear
           Idea
           of
           their
           Matter
           when
           themselves
           speak
           Contradictions
           concerning
           it
           ;
           as
           may
           be
           seen
           hereafter
           ,
           
             p.
             417.
          
           where
           I
           shall
           hope
           I
           have
           demonstrated
           that
           their
           Forc'd
           Silence
           ,
           Open
           Prevarications
           ,
           and
           perfect
           Inconsistency
           in
           telling
           us
           the
           Intrinsecal
           Nature
           of
           that
           First
           Matter
           of
           theirs
           ,
           has
           render'd
           them
           utterly
           Incapable
           of
           explicating
           any
           Body
           in
           Nature
           .
           Nor
           can
           we
           need
           any
           greater
           Confirmation
           ,
           that
           their
           Natural
           Philosophy
           is
           utterly
           Unprincipled
           and
           Unaccountable
           in
           the
           most
           Essential
           part
           of
           it
           ,
           than
           to
           observe
           that
           neither
           Cartesius
           himself
           ,
           nor
           
             Regius
             ,
             Rohault
             ,
             Regis
             ,
             Le
             Grand
             ,
          
           nor
           any
           of
           that
           School
           I
           have
           met
           with
           ,
           have
           (
           as
           I
           must
           think
           )
           been
           Able
           to
           give
           us
           any
           Light
           of
           it
           ;
           since
           they
           neither
           Attempt
           ,
           nor
           Mention
           it
           ;
           which
           shows
           they
           are
           at
           an
           utter
           Loss
           about
           the
           Primordial
           Constitution
           of
           their
           First
           Matter
           ;
           of
           which
           ,
           notwithstanding
           ,
           they
           acknowledge
           all
           their
           
             Three
             Elements
          
           ,
           and
           ,
           consequently
           ,
           all
           Nature
           was
           made
           .
        
         
           These
           few
           Particulars
           (
           omitting
           innumerable
           others
           )
           I
           have
           thought
           fit
           to
           hint
           ,
           to
           
           show
           that
           the
           
             Method
             to
             Science
          
           ,
           which
           the
           Great
           Cartesius
           follows
           is
           utterly
           Incompetent
           to
           attain
           it
           ,
           and
           that
           the
           Scheme
           of
           his
           Doctrine
           is
           merely
           a
           piece
           of
           Wit.
           That
           which
           gives
           it
           most
           Credit
           is
           ,
           that
           ,
           his
           Suppositions
           granted
           ,
           he
           proceeds
           consequently
           ,
           in
           the
           subsequent
           parts
           of
           it
           ,
           which
           are
           purely
           Mathematical
           .
           But
           ,
           what
           signifies
           that
           ,
           if
           he
           neither
           observes
           True
           Logick
           in
           laying
           his
           Principles
           ;
           nor
           Nature
           in
           his
           Physicks
           ,
           which
           he
           cannot
           pretend
           to
           do
           ,
           unless
           he
           gives
           us
           a
           particular
           account
           of
           the
           Intrinsecal
           Constitution
           of
           his
           First
           Matter
           ,
           upon
           which
           all
           depends
           .
           A
           Task
           ,
           I
           say
           again
           ,
           his
           Followers
           neither
           will
           ever
           attempt
           ,
           nor
           can
           possibly
           perform
           by
           his
           Principles
           ,
           as
           is
           shown
           at
           large
           in
           my
           Appendix
           .
        
         
           Yet
           it
           must
           be
           confess'd
           ,
           that
           those
           kind
           of
           Discourses
           are
           very
           Plausible
           and
           Taking
           with
           the
           Middling
           sort
           of
           Readers
           ;
           and
           with
           such
           who
           are
           much
           pleas'd
           with
           a
           Melodious
           Gingle
           of
           Words
           ,
           prettily
           laid
           together
           with
           Neat
           Eloquence
           ,
           Quaint
           Wit
           ,
           and
           Unusual
           Remarks
           .
           For
           those
           kind
           of
           Embellishments
           do
           divert
           the
           Reader
           ,
           make
           the
           Authours
           pass
           for
           Curious
           men
           ,
           and
           bear
           a
           fine
           Appearance
           of
           Truth
           ;
           till
           they
           come
           to
           be
           scann'd
           Exactly
           ,
           and
           grasp'd
           close
           by
           Severe
           Reason
           reducing
           them
           
           to
           Principles
           and
           
             Connexion
             of
             Terms
          
           .
           Which
           done
           ,
           it
           will
           be
           found
           that
           they
           afford
           to
           the
           Learner
           who
           sincerely
           seeks
           for
           Truth
           ,
           nothing
           but
           certain
           
             Bright
             Flashes
          
           or
           Coruscations
           ;
           which
           do
           indeed
           for
           a
           time
           dazle
           the
           Fancy
           ,
           but
           they
           settle
           in
           the
           Iudgment
           no
           
             Constant
             Steady
             Light
          
           to
           direct
           them
           in
           their
           Way
           to
           true
           Science
           .
           Farther
           ,
           I
           must
           declare
           ,
           for
           the
           Honour
           of
           our
           English
           Genius
           ,
           that
           ,
           tho'
           we
           do
           not
           match
           the
           French
           in
           the
           Finery
           ,
           Gayity
           ,
           and
           Neatness
           of
           their
           delivering
           their
           Conceptions
           (
           a
           Talent
           in
           which
           they
           are
           very
           Excellent
           )
           any
           more
           than
           we
           do
           in
           our
           Outward
           Garb
           ,
           and
           Dress
           ;
           yet
           ,
           that
           there
           are
           more
           Solid
           Productions
           ,
           well
           built
           Truths
           ,
           and
           more
           Iudicious
           and
           Ingenious
           Thoughts
           of
           his
           own
           in
           our
           Learned
           Countryman
           Mr.
           
           Locke's
           Treatise
           ,
           Entituled
           ,
           
             An
             Essay
             concerning
             Human
             Understanding
          
           ,
           than
           (
           as
           far
           as
           I
           have
           observ'd
           )
           is
           found
           in
           great
           Multitudes
           of
           such
           slight
           Discoursers
           put
           together
           .
        
         
           We
           are
           come
           now
           to
           consider
           the
           Other
           pretended
           
             Method
             to
             Science
          
           ,
           which
           is
           the
           Way
           of
           Experiments
           or
           Induction
           .
           Concerning
           which
           ,
           (
           not
           to
           repeat
           what
           I
           have
           occasionally
           ,
           by
           way
           of
           Reason
           ,
           alledg'd
           against
           it
           in
           my
           following
           Book
           )
           I
           need
           say
           no
           
           more
           ,
           but
           that
           
             Matter
             of
             Fact
          
           shows
           evidently
           ,
           that
           this
           Method
           ,
           alone
           ,
           and
           Unassisted
           by
           Principles
           ,
           is
           utterly
           Incompetent
           or
           Unable
           to
           beget
           Science
           .
           For
           ,
           what
           one
           Universal
           Conclusion
           in
           Natural
           Philosophy
           ,
           (
           in
           knowing
           which
           kind
           of
           Truths
           Science
           consists
           )
           has
           been
           Demonstrated
           by
           Experiments
           ,
           since
           the
           the
           time
           that
           Great
           man
           ,
           Sir
           
             Francis
             Bacon
          
           ,
           writ
           his
           
             Natural
             History
          
           ?
           The
           very
           Title
           of
           which
           laborious
           Work
           shows
           ,
           that
           himself
           did
           not
           think
           Science
           was
           attainable
           by
           that
           Method
           .
           For
           ,
           if
           we
           reflect
           well
           on
           what
           manner
           such
           pieces
           are
           writ
           ,
           we
           shall
           find
           that
           it
           is
           ,
           (
           as
           he
           calls
           it
           )
           meerly
           Historical
           ,
           and
           Narrative
           of
           Particular
           Observations
           ;
           from
           which
           to
           deduce
           Universal
           Conclusions
           is
           against
           plain
           Logick
           ,
           and
           Common
           Sense
           .
           To
           aim
           at
           Science
           by
           such
           a
           Method
           ,
           may
           be
           resembled
           to
           the
           Study
           of
           finding
           out
           the
           Philosopher's
           Stone
           .
           The
           Chymist
           lights
           on
           many
           Useful
           and
           Promising
           things
           by
           the
           way
           which
           feed
           him
           with
           
             false
             hopes
          
           ,
           and
           decoy
           him
           farther
           ;
           but
           he
           still
           falls
           short
           of
           his
           End.
           What
           man
           of
           any
           past
           ,
           or
           of
           our
           present
           Curious
           Age
           ,
           did
           ever
           so
           excell
           
             in
             those
          
           Industrious
           and
           Ingenious
           Researches
           ,
           as
           that
           Honour
           of
           our
           Nation
           ,
           the
           Incomparable
           Mr.
           Boyle
           ?
           yet
           
           after
           he
           had
           ransack'd
           all
           the
           hidden
           Recesses
           of
           Nature
           ,
           as
           far
           as
           that
           Way
           could
           carry
           him
           ,
           he
           was
           still
           a
           Sceptick
           in
           his
           Principles
           of
           Natural
           Philosophy
           ;
           nor
           could
           ,
           with
           the
           utmost
           Inquisitiveness
           ,
           practic'd
           by
           so
           great
           a
           Wit
           ,
           arrive
           at
           any
           Certain
           Knowledge
           whether
           there
           was
           a
           Vacuum
           or
           no
           :
           And
           certainly
           ,
           we
           can
           expect
           no
           Science
           from
           such
           a
           Method
           that
           can
           give
           us
           no
           Certain
           Knowledge
           ,
           whether
           in
           such
           a
           Space
           there
           be
           Something
           ,
           or
           Nothing
           :
           which
           ,
           of
           all
           others
           ,
           should
           be
           the
           most
           easily
           Distinguishable
           and
           Knowable
           .
           Lastly
           ,
           we
           may
           observe
           ,
           that
           when
           an
           Experiment
           ,
           or
           (
           which
           is
           the
           same
           )
           a
           
             Matter
             of
             Fact
          
           in
           Nature
           is
           discover'd
           ,
           we
           are
           never
           the
           nearer
           knowing
           what
           is
           the
           
             Proper
             Cause
          
           of
           such
           an
           Effect
           ,
           into
           which
           we
           may
           certainly
           refu●d
           it
           ;
           which
           ,
           and
           onely
           which
           ,
           is
           the
           Work
           of
           SCIENCE
           .
           For
           ,
           Gassendus
           will
           explicate
           it
           according
           to
           his
           Principles
           ,
           Cartesius
           ,
           according
           to
           his
           ;
           the
           Noble
           Sir
           
             Kenelin
             Digby
          
           ,
           and
           his
           most
           Learned
           Master
           .
           Albius
           ,
           (
           whom
           I
           Iudge
           to
           have
           follow'd
           the
           true
           Aristotelian
           Principles
           )
           according
           to
           theirs
           ;
           So
           that
           ,
           after
           all
           ,
           the
           assigning
           the
           True
           Natural
           Cause
           for
           that
           Effect
           ,
           and
           explicating
           it
           right
           ,
           must
           be
           Decided
           by
           way
           of
           
           Reason
           ;
           that
           is
           ,
           by
           Demonstrating
           first
           whose
           Principles
           of
           Natural
           Philosophy
           are
           True
           and
           Solid
           ;
           and
           onely
           He
           or
           They
           ,
           who
           can
           approve
           their
           Principles
           to
           be
           such
           ,
           can
           pretend
           to
           explicate
           that
           Natural
           Production
           right
           by
           resolving
           it
           into
           its
           Proper
           Causes
           ,
           or
           to
           have
           Science
           how
           't
           is
           done
           ;
           and
           ,
           however
           the
           Experimental
           Men
           may
           be
           highly
           Commendable
           in
           other
           Respects
           ,
           yet
           onely
           those
           who
           can
           lay
           just
           Claim
           to
           True
           Principles
           ,
           and
           make
           out
           their
           Title
           to
           them
           ,
           can
           be
           truly
           held
           Natural
           PHILOSOPHERS
           .
           Which
           sufficiently
           shows
           that
           the
           Way
           of
           Experiments
           cannot
           be
           a
           True
           
             METHOD
             TO
             SCIENCE
          
           .
        
         
           But
           to
           leave
           other
           Men's
           Failings
           ,
           and
           Return
           home
           to
           my Self
           .
           To
           obviate
           the
           Superficial
           ways
           of
           Reason
           ,
           so
           magnify'd
           by
           other
           Speculaters
           ,
           I
           have
           endeavour'd
           to
           take
           the
           quite
           
             Contrary
             Method
          
           ;
           and
           have
           laid
           my
           Discourses
           as
           deep
           as
           I
           could
           possibly
           ;
           and
           ,
           perhaps
           ,
           it
           will
           be
           thought
           I
           have
           over-done
           in
           those
           about
           
             Identical
             Propositions
          
           ;
           for
           which
           yet
           I
           shall
           hope
           ,
           the
           Reasons
           I
           have
           given
           there
           for
           that
           procedure
           ,
           will
           bear
           me
           out
           and
           justifie
           me
           .
           For
           the
           same
           inducement
           I
           have
           very
           frequently
           drawn
           my
           Arguments
           from
           Metaphysicks
           ;
           being
           well
           assured
           
           that
           such
           Mediums
           do
           make
           the
           Dicourses
           ,
           built
           on
           them
           ,
           approach
           nearest
           to
           Self-evidence
           .
           Nor
           do
           I
           fear
           it
           should
           be
           objected
           ,
           that
           ,
           in
           a
           Logical
           Treatise
           ,
           I
           bring
           such
           Instances
           and
           Corollaries
           as
           entrench
           upon
           ,
           and
           make
           an
           In-road
           into
           divers
           other
           Sciences
           .
           Rather
           ,
           I
           must
           profess
           that
           I
           held
           it
           a
           precise
           Duty
           in
           my
           Circumstances
           ;
           because
           Logick
           ,
           or
           the
           
             Art
             of
             Reasoning
          
           ,
           being
           a
           Common
           Instrument
           to
           attain
           all
           Science
           ,
           I
           was
           to
           show
           how
           it
           was
           ,
           upon
           occasion
           ,
           to
           be
           Apply'd
           to
           as
           many
           of
           them
           as
           I
           could
           ;
           so
           I
           do
           not
           make
           unreasonable
           Excursions
           to
           hunt
           for
           them
           in
           Foreign
           Subjects
           ,
           but
           that
           they
           light
           Naturally
           in
           my
           way
           .
           Lastly
           ,
           I
           thought
           it
           became
           a
           Lover
           of
           Peace
           and
           Union
           among
           Christians
           to
           endeavour
           they
           should
           not
           wrangle
           about
           
             Equivocal
             Words
          
           ,
           so
           their
           Meanings
           be
           justifiable
           .
        
         
           In
           a
           word
           ,
           't
           is
           
             Connexion
             of
             Terms
          
           which
           I
           onely
           esteem
           as
           Proper
           to
           advance
           Science
           .
           Where
           I
           find
           not
           
             such
             Connexion
          
           ,
           and
           the
           Discourse
           grounded
           on
           
             Self-evident
             Principles
          
           ,
           or
           (
           which
           is
           the
           same
           )
           on
           the
           Metaphysical
           Verity
           of
           the
           Subject
           ,
           which
           engages
           the
           Nature
           of
           the
           Thing
           ,
           I
           neither
           expect
           Science
           can
           be
           gain'd
           ,
           nor
           the
           
             Method
             to
             Science
          
           Establish'd
           .
           But
           ,
           this
           done
           ,
           I
           make
           
           account
           both
           the
           one
           and
           the
           other
           may
           be
           hoped
           for
           .
           How
           well
           I
           have
           behav'd
           my self
           in
           attempting
           this
           ,
           is
           left
           to
           the
           Iudgment
           of
           those
           who
           are
           the
           Proper
           Umpires
           in
           such
           Matters
           ,
           I
           mean
           your selves
           .
        
         
           
             Your
             True
             Honourer
             and
             Humble
             Servant
             ,
             
               I.
               S.
            
             
          
        
         
      
    
     
       
         
         
         
           THE
           METHOD
           TO
           SCIENCE
           .
           BOOK
           I.
           
        
         
           
             LESSON
             I.
             Of
             Notions
             ,
             or
             the
             very
             First
             Ground
             on
             which
             all
             Science
             is
             built
             .
          
           
             1.
             
             WE
             experience
             ,
             that
             Impressions
             are
             made
             upon
             our
             Senses
             ,
             and
             that
             those
             Impressions
             are
             Different
             ,
             according
             to
             the
             different
             Nature
             of
             the
             Objects
             that
             imprint
             them
             .
          
           
             2.
             
             We
             experience
             also
             ,
             that
             those
             Impressions
             do
             not
             stay
             in
             the
             Outward
             Senses
             ,
             but
             reach
             the
             Soul
             ,
             and
             affect
             it
             .
          
           
           
             3.
             
             Every
             thing
             being
             received
             according
             to
             the
             nature
             of
             the
             Subject
             that
             receives
             it
             ,
             and
             the
             nature
             of
             the
             Soul
             being
             a
             Capacity
             of
             Knowledge
             ;
             hence
             ,
             those
             Impressions
             must
             so
             affect
             the
             Soul
             ,
             as
             to
             cause
             some
             kind
             of
             Knowledge
             in
             her
             ,
             how
             rude
             and
             Imperfect
             soever
             it
             may
             yet
             be
             .
          
           
             4.
             
             The
             Impressions
             from
             Objects
             that
             affect
             the
             Senses
             ,
             and
             by
             them
             the
             Soul
             ,
             do
             carry
             the
             very
             Nature
             of
             those
             Objects
             along
             with
             them
             ,
             and
             imprint
             them
             in
             the
             Soul
             :
             which
             Prints
             ,
             or
             ,
             as
             it
             were
             ,
             Stamps
             ,
             as
             received
             in
             the
             Understanding
             ,
             we
             call
             Notions
             .
          
           
             5.
             
             Wherefore
             Notions
             are
             the
             First
             and
             Rudest
             Draughts
             of
             Knowledge
             ;
             being
             most
             Simple
             ,
             and
             Naturally
             wrought
             in
             the
             Soul
             by
             the
             strokes
             of
             occurring
             Objects
             ,
             without
             any
             Industry
             or
             Active
             Concurrence
             on
             our
             part
             .
          
           
             6.
             
             That
             these
             Notions
             are
             the
             very
             Natures
             of
             the
             Thing
             ,
             or
             the
             Thing
             it self
             existing
             in
             us
             intellectually
             ,
             and
             not
             a
             bare
             Idea
             or
             Similitude
             of
             it
             ,
             appears
             hence
             evidently
             ,
             that
             when
             we
             say
             interiourly
             ,
             or
             judge
             
               A
               Stone
               is
               hard
            
             ,
             we
             do
             not
             intend
             to
             affirm
             ,
             That
             the
             Likeness
             or
             Idea
             of
             a
             Stone
             is
             hard
             ,
             but
             the
             very
             
               Stone
               it self
            
             .
             And
             were
             it
             not
             so
             ,
             the
             Proposition
             would
             be
             false
             ;
             (
             for
             the
             Similitude
             of
             a
             Stone
             in
             our
             Mind
             is
             not
             Hard
             :
             )
             whereas
             yet
             we
             are
             well
             assur'd
             that
             Proposition
             is
             True.
             
          
           
             7.
             
             Again
             ,
             we
             experience
             ,
             that
             we
             
               consider
               ,
               judge
            
             ,
             and
             dis●ourse
             of
             the
             very
             
               Thing
               it self
            
             ,
             and
             of
             its
             very
             Nature
             ;
             which
             (
             these
             being
             Interiour
             or
             Immanent
             Acts
             ,
             bred
             and
             perfected
             within
             our
             Soul
             )
             we
             could
             not
             do
             ,
             unless
             the
             Objects
             of
             those
             Acts
             ,
             or
             the
             very
             Things
             themselves
             were
             there
             .
          
           
           
             8.
             
             Lastly
             ,
             It
             cannot
             be
             deny'd
             ,
             but
             that
             we
             have
             in
             our
             Soul
             the
             full
             and
             compleat
             Sense
             of
             this
             Proposition
             ,
             and
             Notions
             of
             every
             distinct
             part
             of
             it
             ,
             
               viz.
               [
               There
               is
               in
               me
               the
               Idea
               or
               Likeness
               of
               a
               Stone
               .
               ]
            
             Therefore
             there
             is
             in
             me
             something
             signified
             by
             the
             word
             [
             Stone
             ]
             not
             only
             distinct
             from
             Idea
             and
             Likeness
             ,
             but
             moreover
             Relatively
             Opposite
             to
             it
             ,
             as
             the
             thing
             Represented
             is
             to
             that
             which
             represents
             it
             ;
             which
             can
             be
             nothing
             but
             
               the
               very
               Stone
               it self
            
             .
          
           
             9.
             
             Nor
             need
             it
             cause
             any
             Wonder
             ,
             that
             the
             same
             Ens
             or
             Thing
             may
             have
             diverse
             Manners
             of
             Existing
             ;
             one
             Corporeal
             ,
             the
             other
             Intellectual
             or
             Spiritual
             ;
             since
             the
             Thing
             
               (
               v.
               g.
               Peter
            
             )
             *
             abstracts
             even
             from
             Existence
             it
             self
             ;
             for
             't
             is
             not
             found
             in
             the
             Notion
             or
             Meaning
             of
             that
             word
             ,
             that
             the
             Thing
             signified
             by
             it
             Exists
             ,
             or
             
               not
               Exists
            
             ;
             much
             more
             then
             does
             the
             Notion
             of
             Thing
             abstract
             from
             (
             that
             is
             ,
             is
             Indifferent
             to
             )
             all
             Manners
             of
             Existing
             .
          
           
             10.
             
             The
             words
             
               Notion
               ,
               Simple
               Apprehension
               ,
               Conception
               ,
            
             and
             Meaning
             ,
             are
             all
             synonymous
             terms
             .
             They
             are
             called
             Notions
             ,
             because
             they
             are
             the
             Parts
             or
             Elements
             of
             Knowledge
             ;
             which
             ,
             put
             and
             consider'd
             together
             ,
             make
             Cognition
             ,
             w●ich
             is
             Proper
             and
             Compleat
             Knowledge
             .
             They
             are
             call'd
             
               Simple
               Apprehensi●ns
            
             ,
             to
             distinguish
             them
             ●rom
             Judgments
             ,
             which
             are
             compounded
             of
             more
             Notions
             ,
             and
             belong
             to
             the
             second
             Operation
             of
             our
             Understanding
             .
             Or
             rather
             ,
             because
             by
             them
             we
             simply
             or
             barely
             Apprehend
             ,
             that
             is
             ,
             say
             hold
             of
             ,
             or
             take
             into
             us
             the
             thing
             ,
             about
             which
             we
             a●terwards
             Judge
             or
             Discourse
             .
             They
             are
             call'd
             Meanings
             ,
             because
             they
             affect
             the
             Mind
             ,
             which
             
             only
             can
             mean
             or
             intend
             ;
             or
             else
             ,
             in
             relation
             to
             the
             Words
             whose
             Meanings
             they
             are
             .
             They
             are
             called
             Conceptions
             ,
             in
             order
             to
             the
             Power
             ,
             which
             ,
             impregnated
             by
             the
             Object
             ,
             conceives
             or
             (
             as
             it
             were
             )
             breeds
             them
             as
             the
             Embryo's
             of
             Knowledge
             .
             Lastly
             ,
             they
             are
             said
             to
             be
             
               the
               Natures
               of
               the
               Things
            
             ,
             because
             (
             as
             was
             shewn
             )
             they
             are
             such
             essentially
             and
             formally
             ;
             in
             nothing
             differing
             from
             them
             ,
             but
             only
             that
             they
             connotate
             a
             new
             
               Manner
               of
               Existing
            
             ,
             which
             *
             is
             Extrinsecal
             to
             the
             Thing
             ,
             and
             to
             the
             Nature
             or
             Essence
             of
             it
             .
          
           
             The
             word
             [
             Idea
             ]
             is
             the
             least
             proper
             ,
             because
             it
             seems
             to
             signifie
             a
             bare
             Similitude
             ;
             unless
             the
             Users
             of
             it
             would
             express
             themselves
             to
             take
             it
             in
             that
             sence
             in
             which
             we
             take
             the
             word
             [
             Notion
             ]
             here
             ;
             or
             ,
             as
             we
             use
             to
             understand
             it
             when
             we
             say
             ,
             that
             the
             Idea's
             of
             all
             things
             were
             in
             the
             Divine
             Intellect
             before
             they
             were
             created
             ;
             that
             is
             ,
             their
             very
             Essences
             .
          
           
             11.
             
             Notions
             are
             called
             
               Simple
               Apprehensions
            
             ,
             not
             from
             the
             Fewness
             of
             the
             words
             that
             express
             them
             ,
             nor
             from
             their
             not
             having
             any
             Grammatical
             Composition
             or
             Syntax
             in
             them
             :
             but
             ,
             from
             the
             nature
             or
             manner
             of
             this
             Operation
             of
             our
             Understanding
             .
             For
             ,
             since
             (
             as
             was
             said
             )
             they
             are
             called
             
               Simple
               Apprehensions
            
             ,
             because
             by
             them
             we
             simply
             or
             barely
             apprehend
             or
             lay
             hold
             of
             the
             Nature
             of
             the
             Thing
             intellectually
             ;
             it
             matters
             not
             how
             many
             or
             how
             few
             the
             words
             are
             ,
             so
             we
             do
             no
             more
             than
             meerly
             Apprehend
             or
             Take
             the
             Meaning
             of
             the
             Words
             ,
             or
             the
             Notions
             ,
             into
             our
             Minds
             ,
             without
             Judging
             or
             Discoursing
             of
             them
             .
             Whence
             ,
             we
             may
             have
             a
             
               simple
               Apprehension
            
             of
             a
             long
             Sentence
             ,
             nay
             ,
             of
             a
             whole
             Sermon
             or
             a
             great
             Book
             ;
             
             as
             long
             as
             we
             do
             not
             set
             our selves
             to
             Judge
             or
             Discourse
             of
             the
             Truth
             or
             Falshood
             of
             what
             's
             said
             or
             writ
             ;
             but
             purely
             to
             Apprehend
             the
             Sence
             or
             Meaning
             of
             the
             Speaker
             or
             Writer
             .
          
           
             12.
             
             Notions
             being
             the
             Natures
             of
             the
             Things
             in
             us
             ,
             have
             neither
             Truth
             nor
             Falshood
             in
             them
             formally
             ;
             since
             they
             do
             neither
             affirm
             or
             deny
             (
             only
             with
             Speeches
             are
             capable
             of
             Formal
             Verity
             or
             Falsity
             )
             any
             more
             than
             does
             the
             Thing
             it self
             as
             it
             stands
             in
             Nature
             ,
             or
             out
             of
             the
             Understanding
             .
          
           
             13.
             
             All
             the
             Verity
             they
             have
             is
             their
             Metaphysical
             Verity
             ,
             or
             their
             
               being
               truly
               what
               they
               are
            
             .
             And
             they
             partake
             this
             from
             the
             Idea's
             in
             the
             Divine
             Understanding
             ,
             from
             which
             they
             unerringly
             flow
             ,
             and
             which
             are
             essentially
             Unchangeable
             .
             By
             which
             we
             see
             how
             the
             God
             of
             Truth
             is
             the
             sole
             Author
             of
             all
             the
             Truth
             that
             is
             in
             us
             ,
             and
             how
             he
             does
             (
             ordinarily
             )
             communicate
             it
             to
             us
             ,
             viz.
             by
             Fixing
             unalterably
             the
             Natures
             or
             Essences
             of
             Things
             ;
             from
             which
             ,
             being
             
               thus
               Establish'd
            
             and
             imprinted
             on
             our
             Minds
             by
             our
             Senses
             ,
             all
             Science
             and
             Truth
             in
             us
             have
             their
             Certainty
             originally
             .
          
           
             14.
             
             All
             true
             Science
             being
             thus
             built
             on
             the
             Immovable
             Stability
             of
             the
             Essences
             or
             Natures
             of
             Created
             Beings
             ,
             it
             follows
             necessarily
             ,
             that
             all
             Discourses
             that
             are
             not
             Agreeable
             to
             the
             Natures
             of
             Things
             ,
             and
             Grounded
             on
             them
             ,
             are
             Frothy
             ,
             Incoherent
             ,
             and
             False
             ,
             and
             ,
             if
             pursued
             home
             ,
             must
             be
             found
             to
             have
             a
             Contradiction
             for
             their
             First
             Principle
             ,
             in
             regard
             they
             make
             the
             Natures
             of
             Things
             
               to
               be
               what
               they
               are
               not
               .
            
          
           
           
             15.
             
             Wherefore
             Notions
             being
             the
             Natures
             of
             the
             Things
             in
             our
             Understanding
             ,
             the
             Method
             to
             pursue
             True
             Science
             is
             ,
             to
             attend
             and
             hold
             heedfully
             and
             steadily
             to
             those
             Notions
             which
             the
             Things
             without
             us
             have
             imprinted
             or
             stamp'd
             in
             our
             Minds
             ;
             and
             to
             be
             very
             careful
             lest
             Imaginations
             (
             which
             are
             the
             Offsprings
             of
             Fancy
             ,
             and
             do
             oft
             misrepresent
             the
             Thing
             )
             do
             delude
             us
             ,
             or
             the
             Equivocation
             of
             Words
             draw
             us
             aside
             ,
             and
             make
             us
             deviate
             from
             those
             Genuine
             and
             Nature
             instill'd
             Notions
             .
          
           
             
               COROLARIES
               .
            
             
               Corol.
               I.
               Hence
               is
               seen
               how
               Unreasonable
               the
               Scepticks
               are
               who
               endeavour
               to
               undermine
               all
               Science
               ,
               by
               pretending
               that
               all
               our
               Notions
               are
               Uncertain
               .
               For
               they
               being
               caus'd
               by
               Natural
               Impressions
               on
               our
               Senses
               ,
               those
               Men
               may
               as
               well
               pretend
               ,
               that
               Water
               does
               not
               wet
               ,
               or
               Fire
               burn
               ,
               as
               that
               the
               Objects
               work
               not
               their
               several
               Effects
               upon
               our
               Senses
               .
               If
               they
               contend
               ,
               that
               ,
               every
               Man
               's
               individual
               Temper
               being
               different
               ,
               our
               Notions
               must
               therefore
               differ
               
                 to
                 some
                 Degree
              
               in
               every
               Man
               ,
               they
               oppose
               not
               us
               ,
               who
               say
               the
               same
               ;
               nor
               will
               this
               break
               any
               square
               ,
               in
               our
               Discoursing
               and
               our
               Understanding
               one
               another
               ;
               for
               few
               Men
               (
               perhaps
               none
               )
               can
               reach
               these
               Individual
               Differences
               ,
               nor
               consequently
               mean
               them
               or
               intend
               to
               speak
               of
               them
               when
               they
               discourse
               .
               But
               ,
               if
               they
               say
               they
               are
               not
               the
               same
               in
               all
               Men
               (
               whose
               Senses
               o●
               imagination
               are
               not
               disordered
               
               by
               some
               Accidental
               Disease
               )
               substantially
               and
               
                 in
                 the
                 main
              
               ;
               then
               ,
               besides
               what
               has
               been
               now
               alledged
               ,
               they
               are
               confuted
               by
               this
               ,
               that
               Mankind
               has
               now
               for
               some
               thousands
               of
               Years
               held
               Conversation
               with
               one
               another
               ,
               yet
               it
               was
               never
               observ'd
               that
               they
               could
               not
               understand
               one
               anothers
               Meaning
               in
               Discourse
               about
               Natural
               Objects
               ;
               or
               if
               any
               hap'd
               to
               occurr
               which
               was
               Ambiguous
               ,
               that
               they
               could
               not
               make
               their
               Notions
               known
               by
               Explications
               ;
               or
               if
               there
               had
               been
               some
               notable
               variation
               in
               their
               Notions
               ,
               (
               as
               when
               to
               Icterical
               persons
               ,
               all
               things
               seem
               yellow
               ,
               or
               sweet
               things
               bitter
               to
               depraved
               Tasts
               )
               the
               Mistake
               can
               easily
               be
               made
               manifest
               and
               corrected
               by
               the
               Standard
               of
               the
               Generality
               of
               Mankind
               ,
               who
               assure
               them
               of
               their
               Misapprehension
               ;
               and
               of
               Learned
               Men
               particularly
               ,
               who
               find
               the
               Cause
               of
               their
               Mistake
               to
               proceed
               from
               some
               Disease
               perverting
               Nature
               ,
               or
               some
               Circumstances
               of
               the
               unduly-proposed
               Object
               ,
               or
               of
               the
               Medium
               ;
               or
               from
               our
               Inability
               to
               reach
               to
               some
               minute
               Considerations
               belonging
               to
               its
               Composition
               ,
               Figure
               .
               &c.
               which
               hinder
               not
               our
               having
               Science
               of
               it
               in
               other
               Cases
               .
            
             
               Corol.
               II.
               Hence
               also
               is
               shewn
               the
               Vanity
               of
               that
               Tenet
               that
               maintains
               the
               Pre-existence
               of
               Souls
               ,
               as
               far
               as
               it
               depends
               on
               this
               Ground
               ,
               That
               Knowledges
               are
               only
               Excited
               or
               Awaken'd
               (
               as
               it
               were
               )
               by
               the
               Objects
               working
               on
               the
               Senses
               ,
               and
               not
               Imprinted
               there
               by
               them
               .
               For
               ,
               this
               Ground
               shakes
               ,
               by
               manifesting
               the
               Ways
               and
               Means
               laid
               by
               Nature
               to
               beget
               those
               Knowledges
               in
               the
               Soul
               ,
               and
               convey
               them
               thither
               from
               the
               Objects
               .
               Besides
               ,
               
               (
               which
               overthrows
               all
               their
               Hypothesis
               )
               the
               Knowledge
               that
               I
               am
               
                 hic
                 &
                 nunc
              
               thus
               affected
               ,
               cannot
               with
               any
               sence
               be
               pretended
               to
               have
               been
               Pre-existent
               to
               the
               Time
               and
               Place
               in
               which
               that
               Particular
               Knowledge
               was
               made
               ;
               since
               neither
               ehat
               Time
               nor
               (
               perhaps
               )
               Place
               was
               then
               in
               Being
               .
               Whence
               it
               follows
               ,
               that
               the
               Soul
               can
               gain
               some
               new
               Knowledges
               ,
               and
               this
               by
               the
               Senses
               ;
               and
               if
               any
               or
               some
               ,
               why
               not
               ,
               with
               equal
               reason
               ,
               all
               that
               the
               same
               Senses
               can
               receive
               from
               Objects
               imprinted
               in
               her
               ;
               which
               (
               as
               far
               as
               it
               depends
               on
               this
               way
               of
               instilling
               Knowledge
               )
               may
               reach
               in
               a
               manner
               
                 ad
                 N●tu●●
              
               ,
               and
               by
               the
               assistance
               of
               Reflexion
               ,
               Discourse
               and
               Art
               improving
               it
               ,
               may
               stretch
               it self
               much
               farther
               .
            
             
               Corol.
               III.
               From
               this
               whole
               Discourse
               it
               appears
               ,
               that
               whatever
               other
               Method
               of
               attaining
               Science
               some
               may
               propose
               ,
               however
               it
               may
               seem
               witty
               ,
               and
               one
               piece
               of
               their
               Doctrine
               be
               consonant
               to
               the
               other
               ,
               and
               all
               of
               them
               consequent
               to
               the
               Principles
               they
               lay
               ▪
               yet
               it
               will
               ,
               I
               say
               ,
               evide●tly
               appear
               ,
               that
               the
               way
               they
               take
               can
               never
               be
               that
               which
               GOD
               and
               Nature
               have
               laid
               to
               ingraft
               Knowledge
               in
               us
               .
               Whence
               ,
               tho'
               such
               Discoursers
               may
               shew
               much
               Art
               ,
               yet
               ,
               in
               reality
               ,
               and
               if
               it
               be
               examin'd
               to
               the
               bottom
               ,
               all
               their
               Plausible
               Contexture
               and
               Explication
               of
               their
               own
               Scheme
               ,
               will
               be
               found
               no
               better
               than
               the
               
                 running
                 pretty
                 strains
                 of
                 Division
                 upon
                 no
                 Ground
              
               ;
               since
               their
               pretended
               Knowledges
               do
               not
               begin
               with
               ,
               nor
               grow
               up
               orderly
               from
               the
               Natures
               of
               the
               Things
               themselves
               ,
               or
               from
               our
               
                 Natural
                 Notions
              
               ,
               which
               are
               the
               
                 Seeds
                 of
                 Science
              
               .
            
             
             
               Corol.
               IV.
               Our
               Discourse
               here
               abstracts
               from
               that
               Question
               ,
               Whether
               sensible
               Qualities
               are
               Inherent
               in
               the
               Object
               or
               in
               the
               〈◊〉
               ?
               It
               is
               enough
               for
               my
               purpose
               that
               the
               Objects
               work
               upon
               the
               Senses
               ,
               so
               as
               to
               imprint
               by
               their
               means
               several
               Notions
               in
               the
               Mind
               .
               Yet
               ,
               I
               do
               not
               see
               how
               Mr.
               Hobbs
               proves
               (
               for
               he
               does
               not
               so
               much
               as
               attempt
               it
               )
               that
               Light
               coming
               from
               the
               Object
               does
               not
               carry
               away
               with
               it
               some
               Particles
               of
               it
               ;
               since
               we
               experience
               ,
               that
               the
               Sun
               beams
               dry
               up
               great
               Ponds
               ,
               which
               they
               could
               not
               do
               ,
               unless
               they
               did
               ,
               when
               reflected
               ,
               dip
               their
               dry
               Wings
               in
               that
               moist
               Element
               ,
               and
               return
               with
               some
               Particles
               of
               Water
               into
               the
               Air
               ;
               which
               ,
               when
               multiply'd
               ,
               are
               condensed
               afterwards
               into
               Clouds
               :
               And
               I
               believe
               it
               will
               be
               granted
               ,
               that
               the
               Sun-beams
               reflected
               from
               the
               Moon
               bring
               along
               with
               them
               moist
               Vapours
               .
               Much
               less
               is
               it
               conceivable
               ▪
               that
               in
               Smells
               and
               Tasts
               nothing
               at
               all
               of
               the
               Nature
               of
               those
               Objects
               should
               be
               convey'd
               by
               the
               Nerves
               to
               the
               Brain
               ,
               but
               only
               a
               certain
               kind
               of
               Moti●n
               .
               'T
               is
               not
               my
               task
               to
               defend
               the
               Opinions
               of
               Schoolmen
               ,
               nor
               those
               of
               vulgar
               Philosophers
               ,
               which
               he
               impugns
               ,
               but
               to
               mind
               my
               own
               business
               .
               Tho'
               had
               I
               a
               mind
               to
               lose
               a
               little
               time
               ,
               it
               were
               easie
               to
               shew
               ,
               that
               he
               seems
               to
               mistake
               all-along
               our
               P●●●eptions
               for
               what
               is
               perceiv'd
               of
               the
               Object
               :
               And
               I
               might
               as
               easily
               deny
               ,
               that
               Colour
               (
               for
               example
               )
               is
               
                 n●thing
                 but
                 Light
              
               ;
               and
               affirm
               that
               't
               is
               such
               a
               disposition
               in
               the
               surface
               of
               a
               Body
               ,
               Figur'd
               thus
               or
               thus
               with
               Parts
               and
               Pores
               ,
               as
               is
               apt
               to
               reflect
               more
               or
               less
               of
               the
               Light
               ,
               and
               then
               to
               assert
               ,
               that
               that
               Disposition
               of
               the
               Surface
               is
               truly
               and
               really
               Inherent
               in
               the
               Object
               or
               Body
               it self
               ,
               —
               
                 sed
                 haec
                 obiter
              
               .
            
          
        
         
           
           
             LESSON
             II.
             Of
             the
             Distinction
             of
             Natural
             Notions
             ,
             and
             of
             the
             Reducing
             them
             under
             Ten
             Common
             Heads
             .
          
           
             1.
             
             EVery
             individual
             Thing
             not
             only
             (
             as
             was
             said
             )
             
             imprints
             a
             Notion
             of
             it self
             in
             our
             Minds
             ,
             but
             many
             diverse
             Notions
             ,
             according
             to
             the
             Various
             Impressions
             it
             makes
             upon
             the
             same
             or
             diverse
             Senses
             .
             This
             is
             manifest
             by
             Experience
             ;
             for
             we
             find
             that
             an
             Orange
             (
             for
             example
             )
             causes
             in
             us
             the
             several
             Notions
             of
             Yellow
             ,
             Heavy
             ,
             Round
             ,
             Juicy
             ,
             Hard
             ,
             &c.
             
          
           
             2.
             
             We
             can
             consider
             One
             of
             those
             Notions
             ,
             without
             considering
             the
             Others
             .
             For
             we
             experience
             ,
             that
             we
             can
             abstract
             the
             Notion
             of
             Round
             from
             the
             notion
             of
             Heavy
             ,
             (
             or
             any
             of
             the
             rest
             )
             and
             Consider
             it
             apart
             ,
             and
             Discourse
             of
             it
             accordingly
             .
          
           
             (
             3.
             )
             Note
             ,
             That
             since
             the
             Object
             or
             Thing
             in
             our
             Understanding
             is
             capable
             of
             being
             consider'd
             diversly
             ,
             hence
             [
             Notion
             ]
             gets
             the
             name
             of
             [
             Considerability
             ]
             and
             diverse
             Notions
             are
             said
             to
             be
             diverse
             Considerabilities
             of
             the
             Thing
             ;
             which
             yet
             is
             no
             more
             but
             
               the
               same
               Thing
               as
               diversly
               consider'd
               .
            
          
           
           
             3.
             
             Whether
             or
             no
             there
             be
             any
             Knower
             of
             a
             superiour
             Order
             ,
             that
             can
             at
             one
             Intuitive
             View
             comprehend
             the
             whole
             thing
             ,
             yet
             't
             is
             certain
             that
             our
             Soul
             ,
             in
             this
             state
             ,
             can
             have
             no
             Science
             of
             any
             thing
             ,
             otherwise
             than
             by
             these
             
               Abstracted
               Notions
            
             .
             For
             since
             *
             our
             Notions
             are
             the
             Ground
             of
             all
             our
             Knowledge
             or
             Science
             ,
             and
             (
             as
             will
             be
             seen
             shortly
             )
             we
             have
             
               no
               Notion
            
             of
             any
             Object
             ,
             but
             by
             Impressions
             on
             the
             Senses
             ,
             and
             those
             Impressions
             do
             differently
             affect
             us
             ,
             and
             so
             breed
             Different
             or
             
               Abstracted
               Notions
            
             ;
             't
             is
             manifest
             that
             we
             can
             no
             otherwise
             know
             any
             thing
             here
             ,
             but
             by
             Different
             ,
             that
             is
             ,
             Abstracted
             ,
             Partial
             or
             Inadequate
             Notions
             .
          
           
             4.
             
             'T
             is
             necessary
             to
             Science
             ,
             that
             it
             be
             Distinct
             and
             Clear
             ,
             and
             not
             Gross
             and
             Confus●d
             .
             This
             is
             evident
             from
             the
             very
             Terms
             ;
             for
             Science
             signifies
             a
             Distinct
             and
             Clear
             Knowledge
             .
          
           
             5.
             
             Our
             Soul
             cannot
             in
             this
             state
             wield
             more
             Notions
             
               at
               once
            
             ,
             nor
             consider
             them
             ,
             or
             
               Discourse
               clearly
            
             of
             them
             together
             ;
             or
             rather
             ,
             indeed
             ,
             
               not
               at
               all
            
             .
             This
             will
             appear
             evidently
             ,
             by
             an
             easie
             reflexion
             on
             our
             Interiour
             :
             For
             ,
             we
             shall
             find
             ,
             that
             we
             can
             Discourse
             of
             each
             single
             abstracted
             Notion
             in
             an
             Orange
             viz.
             on
             its
             Bigness
             ,
             Roundness
             ,
             Colour
             ,
             Tast
             ,
             &c.
             
             But
             if
             we
             would
             go
             about
             to
             Consider
             or
             Discourse
             of
             us
             Roundness
             and
             Tast
             both
             together
             ,
             (
             and
             the
             same
             may
             be
             said
             of
             any
             other
             two
             that
             are
             Disparate
             ,
             or
             not
             included
             one
             in
             the
             other
             )
             we
             shall
             find
             our selves
             at
             a
             loss
             ,
             and
             in
             Confusion
             ,
             not
             knowing
             how
             to
             begin
             ,
             nor
             how
             to
             proceed
             .
          
           
             6.
             
             We
             cannot
             in
             this
             state
             know
             ,
             even
             singly
             ,
             every
             particular
             Considerability
             found
             in
             the
             thing
             :
             For
             ,
             tho'
             (
             for
             example
             )
             we
             can
             by
             our
             
             Common
             Sight
             discern
             the
             Colour
             or
             Figure
             of
             a
             thing
             ,
             or
             of
             its
             Grosser
             parts
             ,
             yet
             a
             Microscope
             will
             discover
             to
             us
             innumerable
             Particularities
             which
             escap'd
             our
             Common
             View
             ;
             and
             had
             we
             a
             Glass
             that
             magnified
             more
             ,
             there
             would
             be
             found
             still
             more
             and
             more
             Particularities
             than
             did
             appear
             when
             we
             observ'd
             it
             formerly
             .
             Wherefore
             ,
             since
             every
             New
             Observation
             we
             can
             possibly
             make
             begets
             a
             New
             Notion
             in
             us
             ,
             *
             and
             all
             our
             Knowledge
             is
             grounded
             on
             our
             Notions
             ,
             we
             can
             no
             more
             know
             the
             last
             Considerability
             ,
             which
             is
             in
             the
             thing
             ,
             than
             we
             can
             know
             the
             least
             Part
             that
             is
             to
             be
             found
             in
             Quantity
             ,
             or
             in
             the
             Differences
             of
             Figure
             ,
             Colour
             ,
             and
             other
             Respects
             which
             each
             of
             those
             very
             least
             parts
             may
             have
             ;
             and
             therefore
             they
             are
             not
             All
             knowable
             by
             us
             in
             this
             state
             .
          
           
             7.
             
             Much
             less
             can
             we
             ,
             in
             this
             state
             ,
             know
             perfectly
             ,
             or
             discourse
             scientifically
             of
             any
             Whole
             Individual
             thing
             ,
             or
             (
             as
             the
             Schools
             call
             it
             )
             the
             Suppositum
             ,
             taken
             
               in
               bulk
            
             .
             For
             ,
             *
             since
             all
             the
             Considerabilities
             that
             integrate
             it
             ,
             and
             consequently
             the
             Notions
             it
             begets
             in
             us
             ,
             are
             blended
             confusedly
             in
             the
             entire
             Notion
             of
             the
             Suppositum
             or
             Thing
             .
             Again
             ,
             since
             these
             are
             †
             innumerable
             ,
             and
             many
             of
             them
             Unknowable
             by
             us
             ;
             it
             follows
             ,
             that
             
               no
               one
            
             of
             them
             (
             that
             is
             ,
             Nothing
             in
             that
             whole
             Suppositum
             )
             can
             be
             distinctly
             or
             clearly
             known
             ,
             while
             we
             discourse
             of
             that
             which
             has
             them
             all
             
               in
               bulk
            
             ;
             that
             is
             ,
             while
             we
             discourse
             of
             them
             
               all
               at
               once
            
             ;
             and
             consequently
             ,
             the
             Notion
             of
             the
             Suppositum
             ,
             which
             contains
             them
             all
             ,
             cannot
             be
             clearly
             or
             perfectly
             known
             by
             us
             ,
             nor
             discoursed
             of
             scientifically
             .
          
           
           
             8.
             
             Wherefore
             we
             cannot
             know
             in
             this
             state
             any
             
               One
               entire
            
             Thing
             perfectly
             ,
             since
             we
             can
             never
             have
             any
             perfect
             Science
             of
             it
             ,
             *
             either
             taking
             it
             
               in
               bulk
            
             ,
             †
             or
             by
             Detail
             .
          
           
             9.
             
             Wherefore
             all
             we
             can
             do
             in
             this
             state
             ,
             is
             to
             glean
             from
             the
             Objects
             by
             our
             Senses
             so
             many
             Notions
             of
             them
             as
             may
             suffice
             to
             distinguish
             them
             from
             one
             another
             ;
             and
             may
             serve
             for
             our
             Common
             Use
             ,
             Needful
             Speculation
             ;
             or
             ,
             lastly
             ,
             for
             our
             Contemplation
             .
          
           
             10.
             
             Notwithstanding
             this
             ,
             the
             Science
             attainable
             in
             this
             State
             may
             arrive
             to
             be
             in
             a
             manner
             Infinit
             .
             For
             ,
             since
             our
             Notions
             *
             are
             the
             very
             Natures
             of
             the
             Things
             ,
             and
             the
             †
             Natures
             of
             the
             Things
             are
             the
             Seeds
             of
             all
             Science
             ,
             and
             diverse
             Truths
             spring
             from
             them
             ,
             and
             other
             Truths
             do
             still
             follow
             by
             Connexion
             with
             the
             former
             ;
             and
             ,
             ‖
             since
             no
             stint
             is
             assignable
             of
             the
             Connexion
             of
             Truths
             ,
             or
             of
             our
             Deduction
             of
             one
             Truth
             from
             another
             ;
             it
             follows
             that
             there
             is
             no
             Bound
             or
             Limit
             of
             our
             Science
             attainable
             here
             ,
             but
             that
             (
             if
             Art
             and
             Industry
             be
             used
             )
             it
             may
             be
             in
             a
             manner
             Infinit
             .
          
           
             11.
             
             'T
             is
             a
             most
             Fundamental
             Errour
             to
             fancy
             that
             there
             are
             many
             kinds
             of
             
               little
               Things
            
             in
             the
             Object
             ,
             corresponding
             to
             all
             the
             different
             Notions
             or
             Considerations
             which
             we
             make
             of
             it
             .
             For
             ,
             since
             the
             least
             Pa●ticle
             that
             is
             in
             it
             does
             ground
             diverse
             Notions
             of
             it
             ,
             and
             every
             various
             Consideration
             of
             each
             Particle
             ,
             either
             according
             to
             what
             is
             Intrinsecal
             or
             Extrinsecal
             to
             it
             ,
             does
             still
             beget
             more
             :
             Again
             ,
             since
             no
             Particle
             can
             be
             so
             small
             ,
             but
             we
             can
             conceive
             or
             have
             distinct
             Notions
             of
             Two
             Halves
             ,
             and
             many
             other
             proportionate
             Parts
             
             in
             it
             ,
             and
             the
             Particles
             that
             are
             or
             may
             be
             conceiv'd
             to
             be
             in
             Quantitative
             Things
             are
             Numberless
             ;
             it
             follows
             ,
             that
             ,
             were
             all
             the
             Distinct
             Considerabilities
             in
             the
             Object
             distinct
             Things
             ,
             we
             could
             never
             pitch
             upon
             any
             of
             those
             Things
             (
             they
             still
             including
             others
             in
             them
             )
             which
             we
             could
             say
             is
             One
             or
             
               Vndivided
               in
               its
               self
            
             ;
             nor
             consequently
             could
             we
             know
             what
             Ens
             or
             Thing
             meant
             in
             Corporeal
             or
             Quantitative
             Things
             ,
             with
             which
             we
             converse
             ;
             which
             would
             Fundamentally
             destroy
             and
             pervert
             all
             Human
             Speech
             and
             Discourse
             about
             
               any
               Thing
            
             ,
             and
             make
             all
             Science
             impossible
             .
          
           
             12.
             
             From
             what
             's
             said
             't
             is
             deduced
             ,
             that
             it
             is
             one
             necessary
             and
             main
             Part
             of
             the
             
               Method
               to
               Science
            
             ,
             to
             distinguish
             our
             Notions
             Clearly
             ,
             and
             to
             keep
             them
             distinct
             Carefully
             .
             For
             ,
             *
             since
             all
             Science
             is
             grounded
             on
             our
             Notions
             ,
             and
             Science
             must
             be
             Clear
             ,
             and
             this
             cannot
             be
             †
             if
             any
             Two
             of
             them
             be
             confounded
             ,
             or
             taken
             together
             
               at
               once
            
             ;
             it
             is
             manifest
             ,
             that
             't
             is
             one
             necessary
             and
             main
             part
             of
             the
             
               Method
               to
               Science
            
             ,
             to
             distinguish
             our
             Notions
             Clearly
             ,
             and
             to
             keep
             them
             distinct
             carefully
             .
          
           
             13.
             
             The
             best
             way
             to
             do
             this
             ,
             is
             to
             rank
             all
             our
             Notions
             under
             distinct
             
               common
               Heads
            
             .
             For
             ,
             this
             done
             ,
             it
             will
             be
             easie
             to
             know
             ,
             to
             which
             of
             those
             common
             Heads
             they
             belong
             ;
             and
             those
             common
             Heads
             being
             easily
             distinguish't
             from
             one
             another
             ,
             because
             they
             differ
             
               most
               vastly
            
             ,
             or
             (
             as
             the
             Schools
             phrase
             it
             )
             
               toto
               genere
            
             ,
             it
             will
             follow
             that
             the
             several
             Notions
             comprized
             under
             each
             of
             those
             Heads
             ,
             must
             likewise
             ,
             to
             a
             fair
             degree
             ,
             be
             clearly
             known
             to
             be
             Distinct
             also
             .
          
           
           
             14.
             
             There
             is
             but
             one
             onely
             Notion
             that
             is
             
               perfectly
               Absolute
               ,
               viz.
            
             that
             of
             Existence
             ,
             and
             all
             the
             rest
             are
             in
             some
             manner
             or
             other
             ,
             Respective
             :
             For
             ,
             since
             all
             Notions
             that
             are
             ,
             must
             be
             either
             of
             the
             
               Thing
               it self
            
             ,
             or
             of
             what
             relates
             or
             belongs
             to
             it
             ,
             and
             the
             Thing
             it self
             relates
             to
             Existence
             ,
             of
             which
             (
             since
             only
             a
             Thing
             can
             be
             )
             it
             is
             a
             Capacity
             ;
             and
             Existence
             ,
             as
             being
             the
             last
             Actuality
             conceivable
             in
             the
             Line
             of
             Being
             ,
             relates
             to
             no
             other
             or
             farther
             Notion
             ;
             it
             follows
             that
             only
             the
             Notion
             of
             Existence
             is
             
               perfectly
               Absolute
            
             ,
             and
             all
             the
             rest
             are
             some
             way
             or
             other
             Respective
             .
          
           
             15.
             
             Whence
             it
             follows
             ,
             that
             the
             Notion
             of
             Existence
             is
             imprinted
             in
             the
             Soul
             before
             any
             other
             in
             priority
             of
             Nature
             .
             For
             ,
             since
             *
             all
             other
             Notions
             are
             Respective
             ,
             and
             so
             consist
             in
             some
             (
             at
             least
             confused
             or
             rude
             )
             Comparisons
             ,
             as
             it
             were
             ,
             of
             that
             Notion
             to
             what
             it
             respects
             ;
             to
             have
             which
             is
             much
             harder
             than
             to
             have
             that
             which
             is
             perfectly
             Absolute
             ,
             more
             Simple
             and
             not
             Comparative
             at
             all
             ;
             hence
             the
             Notion
             of
             Existence
             is
             the
             most
             Easie
             ,
             and
             therefore
             the
             first
             in
             priority
             of
             nature
             .
             Again
             ,
             since
             (
             as
             ‖
             will
             be
             shewn
             hereafter
             )
             the
             substance
             of
             all
             Operation
             is
             nothing
             but
             the
             Existence
             of
             the
             Object
             imprinted
             on
             the
             Patient
             ,
             and
             the
             Soul
             must
             have
             a
             Notion
             of
             the
             Operation
             made
             upon
             her
             ,
             that
             is
             ,
             a
             Notion
             of
             the
             Existence
             of
             the
             thing
             imprinting
             it
             ;
             it
             follows
             necessarily
             ,
             that
             the
             Notion
             of
             the
             Existence
             of
             that
             thing
             is
             first
             in
             her
             .
          
           
             16.
             
             From
             this
             last
             Reason
             it
             is
             evinced
             ,
             that
             the
             Notion
             of
             the
             Man
             's
             own
             Existence
             is
             wrought
             in
             the
             Soul
             before
             the
             Notion
             of
             things
             
               without
               
               him
            
             ,
             and
             this
             by
             the
             Man
             himself
             as
             his
             own
             Object
             ,
             and
             is
             not
             imprinted
             by
             Outward
             ones
             .
             For
             *
             since
             the
             Soul
             has
             Notions
             of
             Objects
             ,
             not
             by
             Emission
             of
             its
             Virtue
             to
             them
             ,
             but
             by
             their
             being
             Receiv'd
             in
             it
             ,
             and
             Existing
             in
             it
             Intellectually
             ;
             nor
             could
             it
             have
             a
             Notion
             of
             them
             ,
             that
             is
             ,
             they
             could
             not
             
               exist
               in
            
             the
             Soul
             ,
             without
             its
             having
             a
             Notion
             first
             (
             in
             priority
             of
             Nature
             )
             of
             
               its
               own
            
             or
             the
             
             Man's
             Existence
             ;
             it
             follows
             ,
             that
             the
             Notion
             of
             the
             Man's
             Existence
             comes
             into
             the
             Soul
             before
             the
             Notion
             of
             other
             things
             ,
             and
             consequently
             that
             it
             is
             imprinted
             by
             the
             Man
             himself
             ,
             as
             his
             own
             Object
             ,
             and
             is
             not
             caused
             by
             Outward
             ones
             .
             Again
             ,
             since
             the
             Existence
             of
             the
             Man
             is
             Naturally
             
               in
               him
            
             ,
             and
             consequently
             in
             the
             Soul
             ,
             (
             when
             she
             has
             a
             Notion
             of
             him
             )
             after
             its
             manner
             ,
             that
             is
             ,
             intellectually
             ;
             it
             follows
             ,
             that
             it
             has
             (
             as
             it
             were
             )
             Naturally
             a
             Notion
             of
             the
             Man's
             Existence
             ,
             and
             consequently
             ,
             before
             it
             has
             the
             Notion
             of
             any
             other
             thing
             .
          
           
             Note
             1.
             
             To
             explicate
             how
             this
             is
             done
             ,
             and
             why
             it
             must
             be
             so
             ,
             Anatomists
             tell
             us
             ,
             that
             the
             Embryo
             lies
             in
             a
             manner
             round
             in
             the
             Womb
             ;
             whence
             some
             parts
             of
             it
             do
             continually
             and
             necessarily
             touch
             some
             others
             .
             Wherefore
             as
             soon
             as
             the
             Soul
             is
             infus'd
             ,
             and
             it
             is
             now
             from
             a
             meer
             Animal
             become
             a
             Man
             ,
             and
             has
             got
             an
             Understanding
             Power
             capable
             to
             receive
             Notions
             of
             Objects
             ;
             those
             Touches
             or
             Impressions
             of
             some
             parts
             of
             himself
             upon
             others
             ,
             do
             naturally
             affect
             the
             Sense
             ,
             and
             by
             it
             the
             Soul
             ,
             and
             beget
             a
             blind
             Notion
             there
             of
             
             the
             Man
             ;
             and
             by
             a
             natural
             kind
             of
             Consciousness
             or
             Experience
             ,
             that
             he
             Operates
             thus
             upon
             himself
             ,
             *
             of
             his
             own
             Existence
             .
          
           
             Note
             2
             d.
             Hence
             follows
             ,
             against
             the
             Cartesians
             ,
             that
             there
             is
             no
             kind
             of
             Necessity
             of
             
               Innate
               Idea's
            
             :
             For
             ,
             having
             once
             got
             ,
             by
             this
             means
             ,
             the
             Notion
             of
             Existence
             ,
             and
             all
             other
             Notions
             being
             Respective
             or
             Comparative
             to
             it
             ;
             and
             the
             Soul
             being
             of
             its
             own
             nature
             a
             Comparative
             Power
             ,
             since
             (
             as
             will
             be
             seen
             hereafter
             )
             both
             our
             Acts
             of
             Judging
             and
             of
             Discoursing
             are
             Comparative
             Acts
             ;
             hence
             the
             Soul
             becomes
             provided
             with
             Means
             to
             have
             all
             other
             Natural
             Notions
             whatever
             ,
             by
             what
             it
             has
             from
             the
             Object
             ,
             and
             by
             it self
             .
             But
             of
             this
             Point
             more
             towards
             the
             end
             of
             this
             Lesson
             .
             Only
             it
             is
             to
             be
             remark'd
             ,
             that
             it
             is
             not
             here
             intended
             that
             the
             Soul
             has
             only
             the
             Notion
             of
             Existence
             alone
             ,
             and
             afterwards
             others
             ;
             for
             at
             the
             same
             time
             it
             has
             the
             Notion
             of
             the
             
               Man
               existing
            
             ,
             and
             existing
             thus
             by
             his
             
               operating
               thus
            
             .
             We
             only
             discourse
             which
             of
             those
             Notions
             is
             first
             in
             priority
             of
             Nature
             ,
             that
             is
             ,
             of
             its
             own
             Nature
             most
             Knowable
             or
             Perceptible
             .
          
           
             17.
             
             All
             other
             Notions
             of
             the
             Thing
             besides
             Existence
             ,
             being
             Respective
             ,
             are
             either
             of
             something
             Intrinsecally
             belonging
             to
             it
             ,
             or
             else
             of
             something
             Extrinsecally
             refer'd
             to
             it
             by
             our
             Understanding
             .
             This
             is
             evident
             ;
             for
             we
             can
             have
             
             no
             Notion
             of
             Non-Ens
             ,
             or
             Nothing
             ,
             nor
             consequently
             of
             what
             belongs
             to
             it
             .
          
           
             18.
             
             Intrinsecal
             Notions
             are
             but
             Four.
             For
             ,
             since
             Existence
             is
             the
             only
             Absolute
             Notion
             ,
             and
             can
             be
             refer'd
             to
             no
             other
             ,
             all
             other
             Notions
             must
             either
             Immediately
             or
             Mediately
             refer
             to
             it
             ;
             Wherefore
             all
             Intrinsecal
             Notions
             must
             either
             refer
             the
             Thing
             it self
             immediately
             to
             its
             Existence
             ,
             by
             considering
             the
             Ens
             to
             be
             of
             such
             an
             Essence
             ,
             as
             it
             is
             capable
             to
             recieve
             it
             ;
             and
             then
             Essence
             being
             the
             Immediate
             Power
             to
             Existence
             ,
             they
             are
             Essential
             Notions
             ,
             and
             belong
             to
             that
             Common
             Head
             we
             call
             Ens
             or
             Substance
             .
             Or
             else
             they
             refer
             the
             Thing
             to
             some
             Common
             Manner
             or
             Modification
             (
             that
             is
             ,
             Consideration
             )
             of
             it
             ,
             in
             which
             all
             things
             we
             converse
             with
             do
             agree
             ;
             that
             is
             ,
             to
             its
             Bigness
             or
             Quantity
             .
             Or
             else
             they
             refer
             the
             thing
             to
             some
             Modification
             or
             Consideration
             belonging
             to
             its
             own
             
               peculiar
               Nature
            
             ,
             denoting
             how
             it
             is
             well
             or
             ill
             dispos'd
             in
             that
             respect
             ;
             which
             Common
             Head
             is
             called
             Quality
             .
             Or
             ,
             lastly
             ,
             they
             refer
             some
             one
             Individuum
             ,
             according
             to
             something
             Intrinsecal
             to
             it
             ,
             to
             another
             Individuum
             ;
             which
             constitutes
             the
             Common
             Head
             of
             Relation
             .
             And
             more
             Common
             Heads
             of
             Intrinsecal
             Respects
             cannot
             be
             invented
             ;
             therefore
             there
             are
             only
             Four
             Common
             Heads
             of
             
               Intrinsecal
               Notions
            
             .
          
           
             19.
             
             Those
             Notions
             that
             refer
             not
             something
             that
             is
             Intrinsecal
             to
             the
             thing
             ,
             but
             what
             's
             Extrinsecal
             to
             it
             ,
             are
             conceiv'd
             to
             apply
             that
             Extrinsecal
             to
             it
             either
             by
             way
             of
             Motion
             ,
             or
             
               in
               Rest.
            
             If
             by
             way
             of
             Motion
             ,
             then
             ,
             since
             Motion
             has
             two
             terms
             ,
             it
             may
             be
             consider'd
             either
             as
             coming
             from
             
             the
             Mover
             ,
             and
             't
             is
             the
             Notion
             of
             Action
             ;
             or
             as
             affecting
             the
             thing
             Moved
             ,
             and
             then
             't
             is
             called
             Passion
             .
             And
             ,
             because
             the
             most
             Regular
             and
             most
             Equable
             ,
             Motion
             ,
             to
             our
             apprehension
             is
             that
             of
             the
             Sun
             ,
             call'd
             Time
             ,
             and
             therefore
             all
             Sublunary
             Motions
             must
             bear
             a
             proportion
             to
             it
             ,
             and
             be
             measur'd
             by
             it
             ,
             being
             perform'd
             while
             such
             a
             proportionable
             part
             of
             it
             was
             Flowing
             ;
             and
             Mankind
             is
             forced
             to
             need
             and
             make
             use
             of
             such
             a
             Measure
             to
             Adjust
             ,
             Proportion
             ,
             and
             Design
             all
             their
             Motions
             or
             Actions
             by
             ,
             and
             to
             know
             the
             determinate
             distance
             of
             them
             from
             known
             and
             notorious
             Periods
             ;
             hence
             there
             must
             be
             a
             Common
             Head
             of
             the
             time
             When
             those
             Motions
             were
             perform'd
             ,
             which
             we
             call
             Quando
             .
          
           
             If
             the
             Extrinsecal
             application
             be
             conceiv'd
             to
             be
             made
             to
             the
             Subject
             or
             thing
             
               in
               Rest
            
             ,
             then
             ,
             either
             that
             Extrinsecal
             thing
             is
             conceiv'd
             to
             be
             barely
             apply'd
             to
             the
             whole
             ,
             that
             is
             ,
             to
             be
             Immediate
             to
             it
             ,
             or
             meerly
             to
             Contain
             it
             ,
             which
             grounds
             the
             Notion
             ,
             and
             answers
             to
             the
             Question
             Where
             ,
             or
             Ubi
             :
             Or
             ,
             it
             denotes
             some
             certain
             determinate
             Manners
             how
             it
             is
             apply'd
             to
             the
             whole
             or
             to
             some
             parts
             of
             it
             ;
             and
             then
             either
             the
             whole
             ,
             or
             at
             least
             some
             Parts
             of
             the
             Subject
             or
             thing
             ,
             must
             be
             conceiv'd
             to
             be
             ply'd
             and
             accommodated
             to
             the
             parts
             of
             the
             Extrinsecal
             thing
             ,
             and
             't
             is
             call'd
             its
             Site
             or
             Situation
             ;
             or
             else
             the
             Extrinsecal
             thing
             ,
             or
             its
             parts
             ,
             are
             conceiv'd
             to
             be
             Fitted
             ,
             Ply'd
             ,
             or
             Accommodated
             to
             the
             Subject
             or
             Thing
             ,
             and
             then
             't
             is
             call'd
             Habit.
             
          
           
           
             20.
             
             These
             ten
             Common
             Heads
             are
             call'd
             Predicaments
             ,
             that
             is
             ,
             Common
             Receptacles
             ,
             which
             Contain
             ,
             and
             whence
             we
             may
             draw
             ,
             all
             our
             Predicates
             for
             the
             Common
             Subject
             ,
             Thing
             :
             which
             we
             may
             briefly
             exemplifie
             thus
             :
             Peter
             1
             ,
             
               tho'
               but
               a
               yard2
            
             
               and
               half
               high
               ,
               yet
               a
               Ualiant3
            
             Subject4
             ,
             fought5
             
               and
               was
               wounded6
            
             yesterday7
             ,
             in8
             
               the
               Field
               ,
               standing9
            
             
               upon
               his
               guard
               ,
               armed10
            
             .
          
           
             21.
             
             All
             these
             Notions
             ,
             under
             whatever
             Head
             ,
             if
             they
             be
             Corporeal
             ones
             ,
             are
             Natural
             and
             Common
             to
             all
             Mankind
             .
             For
             ,
             since
             they
             are
             made
             by
             Impressions
             on
             the
             Senses
             ,
             which
             are
             Common
             to
             all
             Mankind
             ,
             it
             follows
             ,
             that
             the
             Notions
             which
             are
             the
             Effects
             of
             those
             Impressions
             ,
             must
             be
             such
             also
             ;
             since
             the
             same
             Causes
             upon
             the
             same-natur'd
             Subjects
             ,
             must
             work
             the
             same
             Effects
             .
          
           
             22.
             
             Our
             Soul
             has
             in
             it
             a
             Power
             of
             Compounding
             those
             several
             Notions
             together
             ,
             of
             Considering
             them
             diverse
             ways
             ,
             of
             Reflecting
             on
             its
             own
             Thoughts
             and
             Affections
             ;
             and
             ,
             lastly
             ,
             of
             joyning
             a
             Negative
             to
             its
             Natural
             Notions
             if
             there
             be
             occasion
             ;
             such
             as
             are
             the
             Notions
             of
             Indivisible
             ,
             Immaterial
             ,
             Incorruptible
             ,
             Unactive
             ,
             Insignificant
             ,
             &c.
             which
             particularly
             happens
             when
             we
             would
             strive
             to
             frame
             Notions
             of
             spiritual
             Things
             .
             All
             which
             is
             manifest
             by
             plain
             Experience
             ,
             if
             we
             reflect
             never
             so
             little
             on
             what
             passes
             in
             our
             own
             Interiour
             .
          
           
             23.
             
             No
             Notions
             can
             be
             imagin'd
             that
             do
             not
             arise
             from
             one
             of
             these
             Heads
             :
             For
             
               Corporeal
               Notions
            
             are
             imprinted
             
               direct●y
               ;
               Spiritual
               Notions
            
             by
             Reflexion
             on
             our
             Mind
             ,
             and
             on
             its
             Operations
             
             or
             Affections
             ;
             or
             else
             by
             joyning
             a
             Negative
             to
             our
             Positive
             natural
             Notions
             .
             And
             Mix'd
             or
             Compound
             Notions
             are
             framed
             by
             joyning
             our
             former
             simple
             Notions
             .
             Wherefore
             ,
             since
             there
             can
             be
             nothing
             imagin'd
             which
             is
             not
             either
             Corporeal
             ,
             Spiritual
             ,
             or
             Mix'd
             ,
             or
             Compounded
             of
             Former
             Notions
             ,
             't
             is
             manifest
             ,
             that
             all
             the
             Notions
             we
             have
             or
             can
             have
             ,
             do
             arise
             from
             one
             of
             those
             Heads
             .
          
           
             24.
             
             Wherefore
             't
             is
             hence
             farther
             shewn
             ,
             that
             there
             is
             no
             necessity
             at
             all
             of
             making
             some
             Notions
             to
             be
             Innate
             ;
             and
             consequently
             that
             Conceit
             of
             the
             Cartesians
             is
             Groundless
             ,
             who
             affirm
             ,
             That
             by
             a
             Motion
             made
             on
             the
             Senses
             ,
             the
             Soul
             ,
             by
             an
             unknown
             Vertue
             peculiar
             to
             its
             self
             ,
             Excites
             or
             awakens
             such
             and
             such
             an
             Innate
             Idea
             ,
             which
             till
             then
             lay
             dormant
             in
             it
             ,
             because
             they
             find
             that
             that
             Notion
             is
             nothing
             like
             to
             the
             Idea
             it
             excites
             :
             For
             ,
             first
             ,
             how
             do
             they
             prove
             that
             only
             Motion
             is
             communicated
             to
             the
             Brain
             from
             the
             Object
             ,
             or
             ,
             that
             that
             Motion
             does
             not
             carry
             along
             with
             it
             different-natur'd
             Particles
             or
             Effluviums
             of
             these
             several
             Bodies
             ,
             which
             are
             (
             as
             it
             were
             )
             little
             Models
             of
             their
             Nature
             ?
             It
             is
             certain
             this
             passes
             thus
             in
             the
             grosser
             Senses
             ,
             and
             no
             more
             is
             requisite
             to
             do
             it
             in
             the
             subtiler
             ,
             but
             that
             the
             Particles
             emitted
             be
             more
             subtil
             ;
             which
             cannot
             shock
             the
             Fancy
             or
             Reason
             of
             a
             Natural
             Philosopher
             ,
             who
             knows
             well
             into
             what
             almost-infinite
             smallness
             Body
             is
             Divisible
             :
             And
             ,
             of
             all
             Men
             in
             the
             World
             ,
             the
             Cartesians
             should
             not
             be
             startled
             at
             it
             :
             whose
             Principles
             do
             allow
             lesser
             Particles
             than
             those
             Effluviums
             ,
             and
             to
             pass
             thro'
             far
             lesser
             Pores
             than
             those
             within
             the
             Nerves
             ,
             or
             even
             than
             such
             as
             are
             
             in
             the
             substance
             of
             the
             Nerves
             themselves
             .
             Now
             ,
             this
             being
             granted
             ,
             the
             whole
             contexture
             of
             this
             Doctrine
             of
             ours
             has
             a
             clear
             Coherence
             .
             For
             ,
             such
             Particles
             bearing
             the
             nature
             of
             the
             thing
             along
             with
             them
             ,
             are
             apt
             ,
             when
             they
             are
             carried
             to
             the
             Seat
             of
             Knowledge
             ,
             to
             breed
             in
             the
             Mind
             ,
             or
             convey
             into
             it
             the
             Nature
             ,
             (
             or
             an
             Intellectual
             Notion
             )
             of
             the
             Thing
             it self
             .
             To
             do
             which
             ,
             there
             can
             need
             no
             more
             ,
             than
             that
             
               every
               thing
            
             (
             according
             to
             the
             Maxim
             )
             
               be
               receiv'd
               according
               to
               the
               Nature
               or
               Manner
               of
               the
               Receiver
               ;
               viz.
            
             that
             those
             Effluviums
             ,
             by
             affecting
             the
             Body
             Corporeally
             ,
             do
             affect
             the
             Soul
             Intellectually
             .
          
           
             Secondly
             ,
             How
             is
             it
             conceivable
             ,
             or
             any
             way
             Explicable
             ,
             that
             a
             Motion
             ,
             which
             they
             confess
             is
             utterly
             Unlike
             the
             Idea
             in
             the
             Mind
             ,
             should
             be
             the
             Proper
             Exciter
             of
             such
             an
             Idea
             ?
             Indeed
             ,
             were
             those
             Motions
             of
             the
             Nature
             of
             our
             Signs
             ,
             that
             are
             voluntarily
             agreed
             on
             and
             fore-known
             to
             the
             Users
             of
             them
             ,
             they
             might
             have
             a
             Power
             to
             make
             such
             a
             peculiar
             Excitation
             of
             those
             Ideas
             ,
             as
             our
             Words
             do
             now
             ;
             or
             as
             any
             odd
             and
             disagreeing
             Things
             are
             made
             use
             of
             by
             us
             when
             we
             practise
             the
             Art
             of
             Memory
             .
             But
             here
             things
             are
             quite
             otherwise
             ;
             for
             we
             have
             no
             Fore-knowledge
             either
             by
             Agreement
             ,
             nor
             by
             our
             voluntary
             Designation
             ,
             that
             such
             Motions
             shall
             excite
             such
             Idea's
             or
             Notions
             ;
             nor
             ,
             as
             is
             confess'd
             ,
             are
             they
             Naturally
             alike
             ;
             wherefore
             it
             is
             altogether
             inexplicable
             how
             they
             should
             ever
             come
             to
             excite
             such
             particular
             Idea's
             .
             Add
             ,
             That
             this
             hidden
             Virtue
             in
             the
             Soul
             ,
             to
             make
             such
             a
             particular
             Idea
             start
             up
             as
             soon
             as
             that
             Motion
             is
             made
             in
             the
             Nerve
             ,
             is
             both
             said
             gratis
             ,
             and
             is
             as
             Obscure
             
             as
             an
             Occult
             Quality
             ;
             and
             so
             far
             from
             Explicable
             ,
             that
             even
             themselves
             (
             as
             far
             as
             I
             can
             learn
             )
             have
             not
             so
             much
             as
             attempted
             to
             explain
             it
             :
             but
             it
             seems
             to
             be
             in
             part
             taken
             up
             gratis
             ,
             to
             make
             good
             their
             Doctrine
             of
             innate
             Idea's
             ,
             as
             the
             Tenet
             of
             such
             Idea's
             is
             to
             prove
             the
             Soul
             is
             a
             distinct
             Thing
             from
             the
             Body
             .
          
           
             Lastly
             ,
             Their
             Argument
             drawn
             from
             Experience
             ,
             that
             the
             Idea
             in
             the
             Mind
             is
             quite
             different
             from
             that
             Impression
             in
             the
             Senses
             or
             any
             Bodily
             Faculty
             ,
             is
             shewn
             to
             be
             Inconclusive
             ,
             by
             alledging
             ,
             (
             as
             was
             said
             lately
             )
             that
             the
             Nature
             of
             the
             Object
             found
             in
             those
             emitted
             Particles
             ,
             and
             the
             Nature
             of
             it
             found
             in
             the
             Soul
             Intellectually
             (
             or
             as
             standing
             under
             Notion
             )
             are
             the
             self-same
             ,
             and
             not
             so
             Vnlike
             as
             they
             imagin
             .
             Add
             ,
             That
             their
             Argument
             faulters
             in
             this
             too
             ,
             that
             the
             makers
             of
             it
             did
             not
             duly
             reflect
             ,
             when
             they
             advanced
             it
             ,
             on
             that
             '
             foresaid
             Axiom
             ,
             
               Quicquid
               recipitur
               ,
               recipitur
               ad
               modum
               recipientis
               :
            
             For
             ,
             had
             they
             done
             this
             ,
             they
             could
             not
             have
             wonder'd
             that
             an
             Affection
             of
             the
             Body
             (
             which
             is
             imprinted
             directly
             )
             and
             an
             Affection
             of
             the
             Soul
             which
             is
             spiritual
             (
             and
             known
             only
             by
             Reflexion
             )
             should
             have
             a
             Different
             Appearance
             :
             The
             two
             Manners
             of
             Existing
             ,
             with
             which
             the
             same
             Nature
             is
             vested
             ,
             differing
             
               toto
               genere
            
             ,
             that
             is
             as
             far
             as
             Body
             and
             Spirit
             (
             their
             subjects
             )
             can
             distance
             them
             .
          
           
             To
             explicate
             this
             more
             fully
             ,
             and
             to
             shew
             the
             difference
             between
             Corporeal
             and
             Spiritual
             Idea's
             ,
             I
             offer
             to
             their
             thoughts
             this
             Reflexion
             concerning
             the
             distinct
             nature
             of
             a
             Phantasm
             ,
             which
             is
             a
             
               Corporeal
               Resemblance
            
             ,
             and
             the
             nature
             of
             the
             thing
             in
             the
             Mind
             (
             that
             is
             its
             N●tion
             )
             express'd
             by
             a
             D●finition
             ,
             
             which
             is
             Intellectual
             and
             Spiritual
             .
             The
             Phantasm
             or
             Corporeal
             Resemblance
             of
             a
             Man
             is
             a
             kind
             of
             Picture
             of
             a
             thing
             with
             two
             Legs
             ,
             two
             Arms
             ,
             such
             a
             Face
             ,
             with
             a
             Head
             placed
             uprightly
             ,
             that
             grows
             ,
             moves
             itself
             ,
             &c.
             
             Let
             us
             regard
             next
             the
             Definition
             of
             a
             Man
             ,
             or
             rather
             (
             which
             is
             ,
             abating
             the
             Expression
             ,
             the
             same
             )
             the
             Notion
             of
             him
             ;
             which
             is
             ,
             that
             he
             is
             
               a
               Rational
               Creature
            
             ;
             and
             we
             shall
             easily
             discern
             of
             how
             different
             a
             shape
             it
             is
             from
             the
             other
             ;
             how
             it
             abstracts
             from
             many
             Corporeal
             Qualities
             ,
             Figures
             of
             the
             Parts
             ,
             and
             other
             Considerations
             ,
             which
             were
             Essential
             Ingredients
             to
             the
             Picture
             or
             Phantasm
             ,
             and
             not
             at
             all
             Essential
             to
             It
             ,
             nor
             found
             in
             the
             Definition
             ;
             and
             how
             some
             Considerations
             too
             are
             added
             in
             the
             Definition
             ,
             or
             imply'd
             in
             it
             (
             as
             to
             
               Apprehend
               ,
               Iudge
               ,
               Discourse
               ,
               &c.
            
             )
             which
             no
             more
             belong
             to
             the
             Phantasm
             ,
             than
             it
             did
             to
             
             Zeuxis's
             Grapes
             ,
             to
             have
             the
             Definition
             of
             the
             
               Fruit
               of
               such
               a
               Vegetable
            
             predicated
             of
             them
             .
             In
             a
             word
             ,
             one
             of
             them
             is
             a
             kind
             of
             Portraicture
             ,
             outwardly
             resembling
             ;
             the
             other
             speaks
             the
             most
             
               Intrinsecal
               Essence
            
             of
             the
             thing
             Defin'd
             .
             The
             one
             
               signifies
               Bodily
               Parts
            
             belonging
             to
             such
             an
             Animal
             ,
             and
             therefore
             is
             Corporeal
             :
             the
             other
             does
             not
             signifie
             ,
             but
             is
             the
             Nature
             signified
             ;
             and
             this
             too
             by
             Words
             which
             denote
             to
             us
             the
             Mind
             or
             Meaning
             (
             that
             is
             ,
             the
             Notion
             )
             of
             the
             speaker
             ;
             which
             is
             therefore
             Spiritual
             ,
             at
             least
             in
             part
             .
             Whence
             the
             Compleat
             Essence
             of
             Man
             could
             not
             be
             understood
             ,
             nor
             a
             Definition
             of
             it
             fram'd
             ,
             without
             making
             use
             of
             some
             of
             these
             Notions
             or
             Idea's
             ,
             which
             are
             made
             by
             our
             Understanding
             ,
             reflecting
             upon
             its
             own
             Spiritual
             Operations
             .
          
        
         
           
           
             LESSON
             III.
             How
             these
             Common
             Heads
             of
             Notions
             are
             to
             be
             Divided
             .
          
           
             1.
             
             THE
             Differences
             that
             divide
             each
             Common
             Head
             must
             be
             Intrinsecal
             to
             it
             .
             For
             ,
             since
             *
             we
             cannot
             discourse
             of
             two
             Disparate
             Notions
             at
             once
             ;
             and
             since
             were
             those
             Heads
             divided
             by
             Differences
             that
             are
             Extrinsecal
             to
             the
             Common
             Genus
             ,
             (
             or
             taken
             from
             another
             Head
             )
             each
             Species
             of
             it
             would
             consist
             of
             two
             Disparate
             Notions
             ;
             hence
             it
             is
             absolutely
             necessary
             to
             Science
             that
             the
             Differences
             which
             divide
             these
             Common
             Heads
             be
             such
             as
             belong
             to
             
               no
               other
            
             Common
             Head
             ,
             but
             be
             within
             the
             Limits
             of
             that
             Head
             ,
             or
             Intrinsecal
             to
             it
             .
             Again
             ,
             since
             the
             Difference
             is
             most
             Formal
             in
             constituting
             the
             Species
             ,
             and
             the
             Genus
             only
             Material
             ;
             were
             the
             Differences
             Extrinsecal
             or
             Borrow'd
             from
             another
             Head
             ,
             it
             would
             follow
             ,
             that
             all
             the
             Species
             of
             the
             Head
             divided
             by
             such
             Differences
             would
             belong
             to
             another
             Head
             ,
             viz.
             to
             that
             Head
             whence
             those
             Differences
             are
             taken
             :
             Which
             would
             put
             all
             our
             Notions
             into
             Confusion
             ,
             and
             involve
             a
             direct
             Contradiction
             ,
             as
             making
             Substances
             to
             be
             
               Quantities
               ,
               Qualities
            
             ,
             &c.
             
          
           
             2.
             
             Intrinsecal
             Differences
             can
             be
             no
             other
             but
             more
             and
             less
             of
             the
             Common
             Notion
             :
             For
             since
             ,
             being
             Intrinsecal
             ,
             †
             they
             cannot
             be
             taken
             from
             any
             other
             Head
             ,
             it
             follows
             ,
             that
             they
             must
             partake
             of
             
             the
             Common
             Notion
             of
             
               their
               own
            
             respective
             Heads
             .
             Again
             ,
             since
             ,
             if
             they
             did
             partake
             of
             the
             Common
             Notion
             Equally
             ,
             they
             would
             not
             differ
             in
             that
             Notion
             ,
             and
             so
             would
             not
             be
             Differences
             of
             it
             ;
             it
             follows
             ,
             that
             they
             must
             partake
             of
             it
             Vnequally
             ;
             that
             is
             ,
             they
             must
             be
             more
             and
             less
             of
             the
             Common
             Notion
             .
          
           
             3.
             
             Hence
             the
             Common
             Notion
             of
             Ens
             ,
             Thing
             or
             Substence
             being
             that
             which
             is
             
               capable
               of
               Existence
            
             ,
             is
             Immediately
             ,
             Intrinsecally
             ,
             or
             Essentially
             divided
             into
             what
             's
             more
             and
             less
             capable
             of
             Existence
             .
             Wherefore
             ,
          
           
             4.
             
             Divisible
             and
             Indivisible
             ,
             which
             constitute
             Body
             and
             Spirit
             ,
             are
             the
             proper
             and
             intrinsecal
             Differences
             of
             the
             Common
             Head
             of
             Substance
             :
             For
             ,
             since
             Actual
             Division
             of
             the
             Entity
             makes
             the
             thing
             to
             be
             no
             longer
             
               indivisum
               in
               se
            
             ;
             that
             is
             ,
             to
             be
             unum
             ;
             that
             is
             ,
             to
             be
             Ens
             ;
             that
             is
             ,
             to
             be
             
               capable
               of
               Existence
            
             ;
             it
             follows
             ,
             that
             that
             Ens
             which
             is
             Divisible
             (
             or
             Body
             )
             is
             less
             capable
             of
             Existence
             ,
             that
             is
             ,
             has
             less
             of
             the
             nature
             of
             Ens
             or
             Substance
             ;
             and
             the
             Ens
             that
             is
             Indivisible
             (
             or
             Spirit
             )
             has
             more
             .
             Again
             ,
             since
             Things
             Divisible
             ,
             or
             Bodies
             ,
             can
             only
             have
             their
             own
             Being
             or
             Existence
             ,
             whereas
             Things
             indivisible
             ,
             or
             Spirits
             ,
             are
             capable
             of
             being
             Other
             things
             also
             ,
             or
             of
             having
             in
             them
             the
             Natures
             and
             Existences
             of
             all
             the
             things
             they
             know
             ;
             hence
             they
             have
             a
             greater
             Capacity
             of
             Existence
             than
             Bodies
             have
             ;
             since
             they
             have
             enough
             for
             themselves
             ,
             and
             can
             impart
             it
             to
             Millions
             of
             Other
             things
             besides
             ;
             and
             ,
             consequently
             ,
             Body
             and
             Spirit
             are
             constituted
             by
             Divisible
             and
             Indivisible
             ,
             as
             by
             the
             proper
             ,
             immediate
             ,
             and
             Intrinsecal
             Differences
             that
             divide
             Substance
             or
             Ens.
             
          
           
           
             5.
             
             The
             Divisibility
             and
             Indivisibility
             that
             are
             the
             Intrinsecal
             Differences
             of
             Ens
             ,
             are
             not
             those
             of
             being
             Quantitative
             and
             
               not
               Quantitative
            
             .
             For
             ,
             were
             it
             so
             ,
             it
             would
             follow
             ,
             that
             some
             Intrinsecal
             Differences
             of
             Ens
             in
             Common
             would
             be
             taken
             from
             some
             other
             Head
             ,
             viz.
             that
             of
             Quantity
             ,
             and
             *
             so
             ,
             the
             Differences
             being
             what
             's
             most
             Formal
             in
             the
             Species
             ,
             hence
             those
             Species
             of
             Ens
             would
             rather
             be
             under
             that
             Head
             than
             
               its
               own
            
             .
             Again
             ,
             that
             Divisibility
             ,
             which
             is
             of
             Quantity
             ,
             may
             oftentimes
             be
             put
             into
             Act
             ,
             and
             yet
             the
             
               same
               Ens
            
             remain
             ;
             
               v.
               g.
            
             a
             Man
             may
             lose
             the
             Quantity
             of
             an
             Arm
             ;
             a
             Tree
             ,
             of
             a
             Branch
             ,
             &c.
             and
             yet
             remain
             still
             the
             same
             Things
             ;
             whereas
             ,
             if
             
               Quantitative
               Divisibility
            
             were
             the
             Intrinsecal
             Difference
             which
             constituted
             it
             
               such
               an
               Ens
               ,
               Quantitative
               Division
            
             must
             by
             consequence
             make
             it
             cease
             to
             be
             
               that
               Ens.
            
             
          
           
             Moreover
             ,
             since
             Quantity
             (
             as
             will
             be
             †
             shortly
             seen
             )
             is
             Divisibility
             ,
             and
             Divisibility
             in
             Vnity
             ,
             in
             case
             Quantity
             did
             Intrinsecally
             divide
             Ens
             ,
             and
             constitute
             Body
             ,
             where-ever
             there
             were
             Quantity
             there
             would
             be
             Vnity
             under
             that
             notion
             ;
             and
             so
             all
             Quantitative
             things
             would
             be
             but
             
               one
               Ens
            
             or
             one
             Body
             ;
             which
             is
             the
             highest
             absurdity
             .
             Therefore
             the
             Divisibility
             and
             Indivisibility
             which
             are
             the
             intrinsecal
             Differences
             of
             Ens
             ,
             are
             not
             those
             of
             being
             Quantitative
             and
             not
             Quantitative
             .
          
           
             6.
             
             Therefore
             the
             Divisibility
             and
             Indivisibility
             which
             divide
             Ens
             Intrinsecally
             ,
             must
             be
             the
             Divisibility
             and
             Indivisibility
             of
             the
             Constituents
             of
             Ens
             ,
             as
             such
             ;
             that
             is
             ,
             the
             Divisibility
             of
             it
             into
             Matter
             and
             Form
             ,
             and
             Indivisibility
             of
             it
             into
             such
             Constituent
             parts
             :
             Which
             differences
             do
             
             Essentially
             divide
             the
             Genus
             of
             Ens
             ,
             and
             constitute
             the
             species
             of
             Body
             and
             Spirit
             .
             For
             ,
             since
             we
             see
             Bodies
             chang'd
             into
             one
             another
             ,
             and
             therefore
             ,
             the
             former
             Body
             had
             really
             somewhat
             in
             it
             determining
             it
             to
             be
             actually
             
               what
               it
               was
            
             ,
             which
             we
             call
             the
             Form
             ;
             and
             somewhat
             by
             which
             it
             
               could
               be
               Another
            
             ,
             which
             we
             call
             the
             Power
             to
             be
             another
             ,
             or
             Matter
             :
             Again
             ,
             since
             we
             see
             that
             the
             Form
             ,
             which
             made
             the
             former
             Thing
             be
             what
             it
             was
             ,
             is
             gone
             when
             't
             is
             made
             Another
             Thing
             ,
             and
             a
             New
             Form
             succeeds
             into
             the
             same
             Matter
             ;
             hence
             we
             can
             frame
             diverse
             Conceptions
             of
             Body
             ,
             which
             belong
             to
             it
             as
             such
             an
             
               Ens
               ,
               viz.
               Matter
            
             and
             Form
             ;
             and
             have
             a
             Ground
             in
             Nature
             to
             say
             there
             is
             a
             Real
             divisibility
             between
             them
             .
             Wherefore
             since
             that
             Ens
             call'd
             Body
             ,
             by
             being
             divisible
             into
             Matter
             and
             Form
             ,
             becomes
             liable
             to
             have
             the
             Form
             ,
             that
             constituted
             it
             such
             an
             Ens
             ,
             separated
             from
             the
             Matter
             ,
             and
             so
             to
             lose
             its
             being
             the
             
               same
               Ens
            
             it
             was
             ,
             and
             incapable
             of
             existing
             any
             longer
             ;
             and
             ,
             for
             the
             same
             reason
             ,
             a
             Spirit
             ,
             by
             it
             s
             not
             being
             divisible
             into
             Matter
             and
             Form
             ,
             has
             not
             in
             its
             Essence
             any
             Principle
             giving
             it
             a
             Capacity
             
               not
               to
               Exist
            
             ,
             as
             had
             the
             other
             ;
             but
             has
             in
             its
             self
             ,
             or
             rather
             is
             of
             its
             self
             a
             more
             simple
             and
             more
             perfect
             kind
             of
             Vnity
             ,
             and
             consequently
             a
             more
             Noble
             kind
             of
             Entity
             or
             Capacity
             of
             existing
             ,
             than
             is
             the
             other
             ;
             Therefore
             the
             Divisibility
             and
             Indivisibility
             which
             divide
             Ens
             Intrinsecally
             ,
             must
             be
             the
             Divisibility
             and
             Indivisibility
             of
             it
             into
             Matter
             and
             Form
             ;
             which
             we
             call
             
               Metaphysical
               Divisibility
            
             ,
             because
             it
             is
             the
             divisibility
             of
             the
             parts
             of
             Ens
             as
             such
             ;
             that
             is
             ,
             of
             Ens
             under
             the
             Notion
             of
             Ens.
             
          
           
           
             7.
             
             For
             the
             same
             Reason
             given
             above
             ,
             (
             Sect.
             1
             ,
             2.
             )
             Mixt
             and
             Simple
             are
             the
             Intrinsecal
             Differences
             of
             Body
             :
             For
             ,
             since
             Simple
             Bodies
             ,
             which
             we
             call
             Elements
             ,
             have
             in
             them
             but
             the
             Nature
             or
             Essence
             of
             One
             kind
             of
             Body
             only
             ,
             and
             Mixt
             Bodies
             have
             both
             the
             nature
             of
             That
             Kind
             ,
             and
             of
             other
             Elements
             besides
             ;
             it
             is
             manifest
             that
             they
             divide
             the
             Common
             Notion
             of
             Body
             by
             more
             and
             less
             ,
             which
             are
             Intrinsecal
             Differences
             .
          
           
             8.
             
             For
             the
             same
             reason
             
               Mixt
               Body
            
             is
             divided
             into
             Living
             Bodies
             ,
             and
             not
             Living
             by
             Intrinsecal
             Differences
             ;
             because
             Those
             are
             more
             mixt
             ,
             These
             less
             .
          
           
             9
             ,
             For
             the
             same
             Reason
             ,
             a
             
               Living
               Body
            
             ,
             being
             that
             which
             has
             a
             Principle
             of
             Motion
             in
             it self
             ,
             is
             divided
             ,
             as
             by
             Intrinsecal
             Differences
             into
             Animal
             ,
             which
             is
             more
             Living
             ,
             or
             
               more
               moving
               it self
               (
               viz.
            
             by
             every
             slight
             Impression
             on
             the
             Senses
             )
             and
             Plant
             ,
             or
             Vegetable
             ,
             which
             is
             
               less-moving
               it self
            
             .
          
           
             10.
             
             For
             the
             same
             Reason
             ,
             Animal
             ,
             which
             is
             a
             Body
             moving
             it self
             by
             Impression
             on
             the
             Senses
             ,
             is
             intrinsecally
             divided
             into
             Brutes
             ,
             which
             do
             thus
             move
             themselves
             onely
             to
             a
             set
             Determinate
             number
             of
             Actions
             ,
             which
             is
             to
             be
             
               less
               moving
               it self
            
             by
             impressions
             on
             the
             Senses
             ;
             and
             Man
             ,
             who
             by
             his
             Reason
             and
             Knowledge
             is
             apt
             to
             move
             himself
             to
             a
             kind
             of
             Vniversality
             of
             Action
             ,
             which
             is
             to
             be
             more
             moving
             himself
             by
             means
             of
             such
             impressions
             .
          
           
           
             11.
             
             For
             the
             same
             Reason
             ,
             Man
             ,
             or
             
               Rational
               Animal
            
             ,
             is
             divided
             intrinsecally
             and
             essentially
             into
             those
             who
             have
             more
             and
             less
             the
             Faculty
             or
             Power
             of
             Reasoning
             ;
             who
             are
             ,
             therefore
             ,
             properly
             and
             essentially
             more
             and
             
               less
               Men.
            
             
          
           
             Note
             ,
             That
             Common
             Logicians
             ,
             because
             we
             cannot
             descend
             or
             reach
             to
             those
             particular
             intrinsecal
             Differences
             which
             constitute
             Individuals
             ,
             do
             therefore
             make
             [
             Man
             ]
             the
             
               lowest
               species
            
             :
             But
             't
             is
             one
             thing
             what
             may
             serve
             for
             Logical
             Speculation
             ;
             another
             ,
             what
             the
             nature
             of
             the
             thing
             bears
             ,
             and
             the
             right
             division
             of
             the
             Commoner
             Notion
             by
             Intrinsecal
             differences
             requires
             :
             Wherefore
             ,
             tho'
             not
             able
             to
             discern
             the
             intermediate
             Species
             ,
             and
             (
             as
             far
             as
             I
             have
             observ'd
             )
             not
             reflecting
             that
             more
             and
             less
             of
             the
             common
             Notion
             do
             make
             the
             Intrinsecal
             and
             Essential
             Differences
             that
             constitute
             its
             Species
             ,
             Common
             Logicians
             do
             content
             themselves
             to
             put
             Individuums
             immediately
             under
             Man
             ,
             and
             thence
             mistake
             Man
             to
             have
             no
             Essential
             Differences
             at
             all
             ,
             but
             Accidental
             ones
             only
             ;
             yet
             't
             is
             manifest
             ,
             that
             ,
             since
             all
             Individuums
             are
             diverse
             Entia
             or
             Things
             ,
             and
             Essence
             does
             formally
             Constitute
             an
             Ens
             ,
             the
             Differences
             that
             constitute
             diverse
             Entia
             must
             necessarily
             be
             Essential
             .
             So
             that
             amongst
             Men
             there
             may
             be
             many
             Degrees
             of
             more
             or
             less
             Rational
             ,
             constituting
             diverse
             under
             -
             Species
             of
             Man
             ,
             could
             we
             have
             light
             to
             distinguish
             them
             ;
             as
             well
             as
             there
             are
             diverse
             
             species
             of
             Dogs
             ,
             Horses
             ,
             Trees
             ,
             and
             Flowers
             .
          
           
             12.
             
             Particular
             or
             Singular
             Things
             are
             properly
             call'd
             Individuums
             ,
             because
             they
             cannot
             be
             divided
             into
             more
             of
             the
             same
             Notion
             ,
             as
             all
             others
             in
             the
             same
             Line
             could
             .
             For
             Socrates
             cannot
             be
             divided
             into
             more
             that
             have
             the
             particular
             Nature
             of
             Socrates
             in
             them
             ,
             as
             Man
             could
             into
             more
             that
             have
             the
             Common
             Nature
             of
             Man.
             
          
           
             13.
             
             Individuals
             only
             are
             properly
             and
             compleatly
             Entia
             or
             Things
             ,
             and
             capable
             of
             existing
             .
             For
             ,
             since
             the
             Notion
             of
             Thing
             is
             [
             
               Capable
               of
               Existing
            
             ]
             and
             all
             Notions
             that
             are
             superiour
             to
             the
             Individuum
             are
             Inadequate
             or
             
               Partial
               Notions
            
             of
             it
             ,
             as
             is
             manifest
             ;
             and
             the
             Individuum
             is
             the
             Whole
             ,
             as
             comprizing
             all
             those
             Parts
             ;
             and
             no
             Part
             can
             exist
             by
             its
             own
             Virtue
             ,
             or
             
               out
               of
            
             the
             whole
             ;
             in
             regard
             it
             would
             then
             be
             of
             it self
             a
             
               whole
               Ens
            
             and
             not
             a
             Part
             onely
             ;
             it
             follows
             ,
             that
             
               onely
               Individuals
            
             are
             properly
             and
             compleatly
             Entia
             or
             
               capable
               of
               Existing
            
             .
          
           
             14.
             
             Individuals
             are
             the
             proper
             Subject
             or
             Suppositum
             of
             all
             other
             Notions
             or
             Natures
             both
             of
             its
             own
             Line
             ,
             and
             of
             all
             the
             rest
             .
             For
             ,
             *
             since
             Individuals
             onely
             are
             properly
             Things
             ,
             or
             capable
             of
             Existing
             ;
             it
             follows
             ,
             that
             both
             all
             in
             its
             own
             Line
             ,
             and
             much
             more
             in
             all
             the
             other
             Lines
             (
             which
             have
             not
             at
             all
             in
             their
             peculiar
             Notions
             any
             Order
             or
             Title
             to
             Existence
             )
             must
             exist
             and
             subsist
             in
             Individuals
             ,
             as
             in
             their
             suppositum
             or
             subject
             ;
             which
             lends
             them
             to
             be
             ,
             and
             sustains
             them
             in
             Being
             .
          
           
             
             
               COROLARIES
               .
            
             
               1.
               
               Hence
               ,
               't
               is
               Logically
               demonstrated
               that
               every
               
                 individual
                 Man
              
               is
               but
               
                 One
                 Ens
              
               or
               Thing
               ;
               since
               he
               descends
               Lineally
               from
               that
               Common
               Head
               by
               intrinsecal
               Differences
               of
               more
               and
               less
               ,
               which
               constitute
               him
               truly
               One
               in
               that
               Line
               ;
               that
               is
               ,
               one
               Ens
               ,
               or
               one
               Thing
               .
               Whence
               the
               contrary
               Position
               ravels
               all
               the
               Well-Order'd
               Frame
               of
               Human
               Notions
               ,
               and
               the
               Division
               of
               them
               by
               intrinsecal
               Differences
               ;
               which
               (
               as
               *
               has
               been
               shewn
               )
               must
               needs
               put
               all
               our
               thoughts
               into
               Confusion
               ,
               and
               wholly
               obstruct
               the
               Way
               to
               Science
               .
               Nor
               matters
               it
               that
               there
               are
               two
               contrary
               Natures
               in
               him
               ,
               Corporeal
               and
               Spiritual
               ;
               since
               the
               Notion
               of
               Ens
               is
               not
               the
               Notion
               of
               the
               Nature
               ,
               *
               but
               of
               the
               suppositum
               which
               has
               the
               nature
               
                 in
                 it
              
               .
               Add
               ,
               that
               the
               notion
               of
               Ens
               is
               indifferent
               to
               both
               Natures
               ;
               and
               therefore
               ,
               if
               they
               may
               be
               co-ordinate
               to
               one
               End
               ,
               and
               that
               it
               wrong
               no
               other
               Principle
               ,
               they
               may
               both
               club
               into
               
                 one
                 Thing
              
               ,
               and
               compound
               
                 one
                 Ens
              
               :
               As
               appears
               in
               the
               Incarnation
               ,
               in
               which
               the
               Second
               Person
               of
               the
               Trinity
               assum'd
               Human
               Nature
               ,
               and
               joyn'd
               it
               to
               it self
               in
               the
               same
               suppositum
               .
            
             
               2.
               
               The
               Notion
               of
               Rational
               (
               which
               is
               in
               some
               sort
               truly
               Spiritual
               )
               may
               be
               Co-ordinate
               to
               the
               Notion
               of
               some
               kind
               of
               Body
               .
               For
               ,
               since
               Animal
               is
               directly
               subsum'd
               under
               the
               Notion
               of
               Body
               ,
               and
               the
               Notion
               of
               Animal
               (
               or
               of
               a
               Thing
               moving
               it self
               by
               Impressions
               
               on
               the
               Senses
               )
               is
               Intrinsecally
               divided
               by
               
               less-moving
               it self
               thus
               ,
               which
               constitutes
               Brutes
               ;
               and
               
               more-moving
               it self
               thus
               ,
               which
               is
               manifestly
               done
               by
               its
               being
               Rational
               ,
               that
               is
               in
               part
               spiritual
               ;
               It
               follows
               ,
               that
               the
               Notion
               of
               Rational
               or
               Spiritual
               may
               be
               Co-ordinate
               to
               some
               Body
               ,
               (
               viz.
               to
               Animal
               )
               as
               one
               of
               the
               Proper
               and
               Intrinsecal
               Differences
               of
               that
               Genus
               ,
               as
               is
               shewn
               above
               .
            
             
               3.
               
               Notwithstanding
               Man
               cannot
               be
               both
               Body
               and
               Spirit
               formally
               .
               For
               ,
               then
               he
               must
               necessarily
               be
               Two
               Entities
               in
               distinct
               Lines
               of
               Substance
               ;
               the
               one
               under
               the
               Genus
               of
               Body
               ,
               the
               other
               of
               Spirit
               .
               Whence
               ,
               he
               would
               be
               Vnum
               and
               non-Vnum
               ,
               in
               the
               same
               regard
               ,
               or
               according
               to
               the
               same
               Formal
               Notion
               ;
               that
               is
               ,
               he
               would
               be
               Ens
               and
               
                 non
                 Ens
              
               ;
               and
               consist
               formally
               of
               two
               Things
               as
               perfectly
               distinct
               as
               an
               Angel
               and
               an
               Ape
               ;
               and
               even
               be
               more
               monstrous
               than
               a
               Hircocervus
               or
               Chimaera
               ;
               because
               he
               would
               be
               formally
               ,
               that
               is
               essentially
               ,
               made
               up
               of
               two
               more-generically-opposit
               Things
               than
               these
               are
               conceiv'd
               to
               be
               .
               Wherefore
               ,
               the
               Notion
               of
               Man
               being
               deduced
               by
               Intrinsecal
               Differences
               from
               the
               Genus
               of
               Body
               ,
               he
               is
               
                 formally
                 a
                 Body
              
               ,
               tho'
               his
               Soul
               be
               of
               a
               spiritual
               Nature
               ,
               which
               makes
               him
               virtually
               a
               Spirit
               .
               Whence
               also
               ,
               the
               manner
               of
               Existence
               following
               from
               what
               's
               Formal
               in
               the
               Thing
               ,
               he
               has
               ,
               
                 in
                 this
              
               State
               ,
               a
               
                 Corporeal
                 Manner
              
               of
               Existence
               ;
               as
               appears
               by
               his
               gleaning
               Knowledge
               by
               the
               Senses
               ;
               his
               being
               Measurable
               by
               Quantity
               ,
               Alterable
               by
               Corporeal
               Qualities
               ;
               nay
               ,
               even
               his
               peculiar
               and
               proper
               Action
               of
               Discourse
               attends
               the
               slow
               pace
               
               of
               Fancy
               and
               Bodily
               Motion
               ;
               none
               of
               which
               could
               be
               competent
               to
               a
               Pure
               Spirit
               that
               exists
               after
               a
               Spiritual
               and
               Indivisible
               manner
               .
               Nor
               does
               this
               more
               prejudice
               the
               Spiritual
               Nature
               of
               a
               Soul
               that
               it
               exists
               and
               works
               in
               some
               regards
               after
               the
               manner
               of
               a
               Body
               ,
               than
               it
               does
               prejudice
               the
               Nature
               of
               a
               Body
               ,
               (
               a
               Stone
               ,
               for
               example
               )
               that
               it
               exists
               in
               us
               spiritually
               ;
               as
               it
               does
               when
               we
               know
               it
               ,
               or
               have
               the
               Notion
               or
               Nature
               of
               it
               in
               our
               Understanding
               .
            
             
               4.
               
               Hence
               is
               seen
               what
               Notions
               do
               formally
               belong
               to
               the
               Line
               of
               Substance
               ,
               or
               to
               Ens
               as
               
                 Ens
                 ,
                 viz.
              
               the
               several
               species
               of
               it
               descending
               downwards
               from
               the
               Common
               Head
               ,
               till
               we
               come
               to
               the
               I●dividuum
               ;
               which
               therefore
               is
               a
               
                 compleat
                 Ens
              
               ,
               as
               including
               all
               those
               Superiour
               or
               partial
               Notions
               ;
               and
               *
               therefore
               it
               only
               is
               in
               proper
               speech
               ,
               an
               Ens
               or
               Thing
               ;
               in
               regard
               It
               onely
               being
               ultimately
               determin'd
               to
               be
               This
               or
               That
               ,
               only
               It
               is
               ,
               by
               consequence
               ,
               
                 capable
                 of
                 existing
              
               ,
               which
               is
               the
               Definition
               of
               Ens.
               Whence
               all
               Potential
               or
               Indeterminate
               Notions
               of
               Ens
               ,
               such
               as
               are
               Ens
               ,
               Corpus
               ,
               Vivens
               ,
               or
               Animal
               in
               Common
               ,
               are
               ,
               for
               the
               same
               reason
               ,
               
                 incapable
                 of
                 Existing
              
               ,
               otherwise
               than
               as
               they
               are
               Parts
               of
               the
               compleat
               Ens
               or
               Individuum
               ;
               and
               therefore
               they
               are
               phras'd
               by
               the
               Schools
               ,
               
                 Substantiae
                 Secundae
              
               ,
               and
               the
               Individuum
               
                 Substantia
                 Prima
              
               .
               Lower
               than
               the
               Individuum
               in
               the
               Line
               of
               Ens
               we
               cannot
               go
               ,
               nor
               can
               any
               Notion
               be
               superadded
               to
               it
               that
               belong
               Properly
               to
               Ens
               ,
               but
               that
               of
               Existence
               ,
               of
               which
               Ens
               is
               a
               Capacity
               .
               Whence
               we
               do
               not
               call
               Existence
               a
               Form
               (
               or
               Act
               ,
               )
               for
               This
               joyn'd
               with
               the
               Matter
               (
               or
               Power
               )
               does
               constitute
               that
               compound
               
               Ens
               call'd
               Body
               ,
               and
               ,
               therefore
               ,
               are
               both
               presuppos'd
               to
               Existence
               ;
               but
               we
               call
               it
               the
               
                 last
                 Formality
              
               of
               every
               created
               Ens
               ,
               because
               it
               has
               no
               Potentiality
               at
               all
               in
               that
               Line
               ,
               but
               is
               
                 Pure
                 Actuality
              
               ;
               and
               therefore
               most
               resembles
               GOD
               ,
               our
               Creator
               and
               the
               sole
               Giver
               of
               It
               ,
               whose
               very
               Essence
               is
               Self-Existence
               .
            
             
               5.
               
               All
               those
               Notions
               before
               said
               ,
               taking
               them
               precisely
               as
               determining
               the
               common
               Notion
               of
               Ens
               ,
               and
               belonging
               to
               it
               (
               even
               to
               the
               last
               Actuality
               of
               it
               [
               Existence
               ]
               inclusively
               )
               are
               Metaphysical
               Notions
               :
               The
               proper
               Object
               of
               which
               Science
               is
               Ens
               ;
               not
               taken
               as
               it
               abstracts
               from
               Existence
               ,
               but
               as
               it
               abstracts
               from
               all
               the
               
                 other
                 Predicaments
              
               or
               common
               Heads
               of
               Notions
               ;
               that
               is
               ,
               from
               all
               Matter
               and
               Motion
               ,
               and
               all
               Modes
               or
               Manners
               of
               them
               .
               For
               which
               Reason
               Existence
               ,
               which
               
                 more
                 perfectly
              
               abstracts
               from
               both
               ,
               does
               
                 more
                 formally
              
               belong
               to
               the
               Object
               of
               Metaphysicks
               .
            
          
        
         
           
           
             LESSON
             IV.
             Some
             Considerations
             belonging
             to
             those
             Ten
             Heads
             of
             Notions
             ,
             or
             to
             the
             Ten
             Predicaments
             in
             Common
             .
          
           
             1.
             
             THE
             last
             Nine
             Predicaments
             ,
             call'd
             Accidents
             ,
             are
             not
             truly
             Things
             ,
             nor
             (
             of
             themselves
             )
             capable
             of
             Existence
             ;
             and
             therefore
             they
             are
             onely
             Capable
             of
             Being
             by
             their
             Identity
             with
             Substance
             .
             For
             ,
             since
             *
             we
             cannot
             clearly
             know
             any
             thing
             but
             by
             framing
             diverse
             Notions
             or
             Considerations
             of
             it
             ,
             †
             and
             all
             the
             Notions
             we
             have
             are
             divided
             into
             Ten
             common
             Heads
             ,
             ‖
             and
             it
             hinders
             the
             way
             to
             Science
             ,
             if
             we
             keep
             not
             the
             Distinction
             of
             those
             Heads
             unmingled
             :
             Wherefore
             ,
             it
             being
             manifest
             and
             undeniable
             ,
             that
             among
             those
             Heads
             there
             is
             one
             which
             is
             truly
             the
             Notion
             of
             Ens
             or
             Thing
             ,
             that
             is
             ,
             of
             
               [
               apable
               of
               Existing
               ]
               viz.
            
             that
             of
             Substance
             .
             Hence
             ,
             in
             case
             we
             should
             conceive
             ,
             or
             put
             all
             the
             rest
             to
             be
             also
             Entities
             or
             Things
             ,
             or
             of
             themselves
             
               capable
               of
               Existence
            
             ,
             we
             should
             confound
             and
             jumble
             all
             the
             Common
             Heads
             of
             our
             Notions
             together
             ;
             which
             would
             fundamentally
             destroy
             all
             
               possibility
               of
               Science
            
             ,
             even
             while
             we
             are
             laying
             it
             .
          
           
             2.
             
             Notwithstanding
             this
             ,
             the
             Notions
             or
             Natures
             of
             those
             Nine
             Heads
             are
             not
             Fictitious
             ,
             or
             fram'd
             gratis
             by
             our
             Understanding
             ,
             but
             real
             
             Affections
             or
             Modifications
             of
             the
             Thing
             .
             For
             ,
             since
             *
             we
             cannot
             comprehend
             all
             that
             is
             in
             the
             thing
             
               at
               once
            
             ,
             but
             are
             forced
             to
             make
             diverse
             Considerations
             of
             it
             ;
             nor
             could
             we
             do
             this
             unless
             the
             thing
             were
             diversly
             Considerable
             ;
             it
             follows
             ,
             that
             these
             Nine
             Heads
             (
             as
             well
             as
             the
             First
             )
             are
             diverse
             Considerabilities
             of
             the
             
               same
               Thing
            
             ;
             that
             is
             ,
             the
             real
             Thing
             it self
             as
             diversly
             consider'd
             or
             conceiv'd
             by
             us
             ;
             and
             therefore
             ,
             since
             they
             are
             not
             Things
             by
             virtue
             of
             their
             distinct
             Notions
             ,
             and
             yet
             are
             really
             the
             
               Thing
               diversly
               consider'd
            
             (
             which
             takes
             nothing
             from
             their
             Re●lity
             )
             it
             is
             left
             that
             they
             must
             be
             Real
             Affections
             ,
             Modifications
             ,
             Respects
             or
             Determinations
             of
             it
             ,
             and
             not
             
               meer
               Nothings
            
             or
             Fictitious
             ;
             but
             ,
             (
             as
             we
             may
             say
             )
             
               somewhat
               of
               the
               Thing
            
             ,
             or
             belonging
             to
             it
             ;
             which
             Logicians
             phrase
             to
             be
             a
             Thing
             in
             an
             Analogical
             or
             Secondary
             sense
             .
          
           
             3.
             
             The
             Distinction
             of
             these
             Considerabilities
             is
             partly
             taken
             from
             the
             Vnderstanding
             ,
             partly
             from
             Nature
             it self
             .
             For
             ,
             since
             the
             diverse
             Considerabilities
             of
             the
             Thing
             *
             are
             not
             so
             many
             little
             Entities
             found
             in
             it
             ,
             but
             the
             
               same
               thin●
            
             diversly
             conceiv'd
             ;
             the
             distinction
             of
             them
             cannot
             be
             taken
             from
             the
             Thing
             it self
             ,
             
               singly
               consi●●red
            
             .
             On
             the
             other
             side
             ,
             *
             since
             our
             Understanding
             is
             naturally
             apt
             to
             make
             diverse
             Abstract
             Notions
             of
             the
             Thing
             ;
             nay
             ,
             is
             forced
             to
             do
             it
             because
             it
             cannot
             discourse
             clearly
             of
             more
             of
             them
             to●ether
             ,
             much
             less
             of
             the
             whole
             suppositum
             ;
             and
             ,
             that
             the
             Impressions
             on
             the
             Senses
             which
             cause
             those
             Notions
             are
             naturally
             diverse
             ;
             and
             ,
             that
             the
             Causes
             in
             Nature
             do
             often
             work
             upon
             the
             suppositum
             or
             thing
             ,
             according
             to
             some
             one
             Notion
             or
             
             Considerability
             of
             it
             ,
             and
             not
             according
             to
             another
             :
             for
             example
             ,
             on
             its
             Figure
             ,
             and
             not
             on
             its
             Colour
             ;
             on
             its
             Locality
             or
             Situation
             ,
             and
             not
             on
             its
             Substance
             ;
             hence
             ample
             occasion
             is
             ministred
             to
             the
             Understanding
             to
             consider
             it
             diversly
             ;
             that
             is
             ,
             to
             make
             diverse
             Conceptions
             or
             Notions
             of
             it
             .
             Wherefore
             the
             distinction
             of
             these
             Considerabilities
             is
             partly
             taken
             from
             the
             Vnderstanding
             ,
             partly
             from
             Nature
             it self
             ;
             Nature
             affording
             Ground
             and
             Occasion
             for
             the
             Understanding
             to
             make
             this
             Distinction
             ,
             and
             the
             Understanding
             making
             it
             formally
             .
          
           
             4.
             
             Hence
             follows
             ,
             that
             the
             only
             way
             to
             acquire
             solid
             Knowledge
             of
             the
             
               Nature
               of
               Things
            
             ,
             or
             (
             which
             is
             the
             same
             )
             of
             those
             
               Nature-imprinted
               Notions
            
             ,
             is
             ,
             not
             to
             frame
             high-flying
             speculations
             of
             them
             ,
             beaten
             out
             of
             our
             own
             Brain
             ,
             or
             coin'd
             by
             our
             own
             Wit
             :
             but
             ,
             to
             gain
             by
             attentive
             Reflexion
             ,
             the
             true
             and
             genuine
             Meaning
             of
             those
             Words
             ,
             which
             the
             Generality
             of
             Mankind
             ,
             or
             the
             Vulgar
             ,
             make
             use
             of
             to
             signifie
             those
             Notions
             :
             For
             ,
             this
             known
             ,
             *
             the
             Meaning
             of
             the
             Word
             being
             the
             Meaning
             or
             Notion
             of
             those
             that
             use
             it
             ,
             and
             their
             †
             Notion
             being
             the
             Nature
             of
             the
             Thing
             ,
             it
             follows
             ,
             that
             the
             Nature
             of
             the
             Thing
             will
             be
             known
             likewise
             .
             Wherefore
             ,
             this
             is
             the
             best
             Test
             to
             know
             which
             Speculations
             are
             Aiery
             ,
             which
             solid
             and
             Grounded
             on
             Nature
             .
             For
             Instance
             .
          
           
             To
             know
             what
             is
             properly
             meant
             by
             the
             word
             [
             Thing
             ]
             ,
             ask
             an
             honest
             Country
             fellow
             (
             as
             my self
             did
             once
             to
             satisfie
             a
             Sceptick
             )
             how
             many
             Things
             lye
             upon
             the
             Table
             ;
             and
             we
             shall
             see
             that
             he
             will
             readily
             reckon
             up
             all
             the
             
               individual
               
               Substances
            
             ,
             and
             be
             ready
             to
             swear
             there
             are
             no
             more
             :
             Which
             shews
             ,
             that
             Nature
             teaches
             him
             that
             only
             an
             
               individual
               Substance
            
             is
             truly
             and
             properly
             a
             Thing
             .
             This
             done
             ,
             tell
             him
             he
             has
             not
             reckon'd
             all
             the
             Things
             there
             ,
             but
             has
             omitted
             Bigness
             ,
             Whiteness
             ,
             Roundness
             ,
             &c.
             which
             are
             not
             Nothings
             ,
             but
             Things
             ,
             and
             really
             there
             .
             Which
             done
             ,
             you
             will
             find
             you
             have
             blunder'd
             him
             ,
             by
             putting
             him
             to
             distinguish
             ,
             which
             he
             is
             not
             good
             at
             :
             Yet
             ,
             for
             all
             that
             ,
             he
             will
             stand
             to
             his
             former
             Answer
             ,
             and
             tell
             you
             ,
             These
             are
             not
             such
             Things
             as
             we
             call
             Things
             ;
             and
             that
             in
             reckoning
             up
             the
             Other
             things
             ,
             he
             reckon'd
             up
             Those
             into
             the
             bargain
             .
             Which
             rude
             Answer
             contains
             the
             sum
             of
             this
             present
             Discourse
             ;
             viz.
             that
             only
             
               Individual
               Substances
            
             are
             truly
             Things
             ;
             the
             others
             somewhat
             of
             the
             Thing
             ,
             or
             belonging
             to
             it
             ;
             and
             that
             they
             are
             no
             otherwise
             ●hings
             ,
             but
             as
             they
             are
             it
             ,
             or
             
               somewhat
               of
               it
            
             ;
             and
             consequently
             
               are
               not
            
             ,
             or
             have
             
               no
               Existence
            
             of
             their
             own
             ,
             but
             its
             .
          
           
             5.
             
             Artificial
             things
             are
             in
             
               no
               One
            
             of
             these
             Heads
             .
             For
             ,
             since
             Artificial
             things
             are
             either
             more
             things
             join'd
             together
             ,
             or
             some
             one
             Natural
             Body
             ,
             not
             as
             it
             stands
             in
             Nature
             ,
             but
             as
             vested
             with
             a
             new
             ●rtificial
             Form
             ,
             introduced
             by
             A●t
             ;
             it
             cannot
             have
             one
             Notion
             ;
             nor
             ,
             consequently
             ,
             can
             it
             be
             comprized
             under
             any
             one
             Head.
             Nor
             are
             these
             
               Notions
               Common
               to
               all
               Mankind
            
             ;
             nor
             ,
             lastly
             ,
             are
             they
             constituted
             by
             Essential
             or
             In●rinsecal
             Differences
             in
             the
             Line
             of
             Ens
             ,
             but
             such
             as
             are
             Accidental
             or
             Extrinsecal
             ,
             and
             generally
             by
             their
             Figures
             or
             Situation
             of
             their
             Parts
             .
          
           
           
             6.
             
             What
             's
             Infinit
             can
             be
             in
             none
             of
             these
             Heads
             .
             For
             ,
             since
             an
             Infinit
             Ens
             (
             for
             example
             )
             involves
             in
             its
             self
             all
             that
             is
             or
             can
             belong
             to
             the
             Notion
             of
             Ens
             ,
             and
             can
             be
             but
             One
             ,
             in
             regard
             ,
             were
             there
             more
             ,
             one
             of
             them
             would
             have
             something
             of
             Entity
             in
             it
             which
             the
             other
             
               has
               not
            
             ,
             and
             so
             they
             would
             limit
             one
             another
             ,
             and
             both
             of
             them
             would
             be
             Finite
             ;
             it
             follows
             ,
             that
             what
             's
             Infinite
             can
             neither
             be
             a
             
               Common
               Head
            
             it self
             ,
             because
             it
             can
             have
             
               no
               Particular
               Infinites
            
             under
             it
             ;
             nor
             can
             it
             be
             a
             Particular
             under
             that
             Common
             Head
             ,
             because
             it
             could
             have
             no
             Genus
             to
             it
             ,
             nor
             Intrinsecal
             Differences
             to
             divide
             that
             Genus
             ,
             and
             to
             constitute
             a
             Distinct
             Infinit
             from
             the
             other
             .
          
           
             7.
             
             Ens
             ,
             diversly
             conceiv'd
             ,
             is
             the
             Adequate
             Object
             of
             our
             Understanding
             ,
             working
             naturally
             .
             This
             is
             evident
             from
             the
             whole
             Scheme
             of
             our
             Discourse
             concerning
             the
             Ten
             Common
             Heads
             of
             all
             our
             Notions
             ,
             shewing
             they
             are
             nothing
             but
             diverse
             Conceptions
             of
             Ens.
             
          
           
             8.
             
             Hence
             we
             can
             have
             no
             proper
             Notion
             of
             a
             pure
             Non-Entity
             ;
             not
             only
             for
             the
             Reason
             now
             given
             ,
             but
             also
             ,
             because
             a
             Non-Ens
             could
             never
             make
             any
             impression
             on
             our
             Senses
             ,
             and
             thence
             convey
             it●
             ●otion
             into
             our
             Minds
             .
          
           
             9.
             
             For
             the
             same
             reason
             we
             can
             have
             no
             proper
             and
             
               direct
               Notions
            
             of
             Indivisibles
             or
             Points
             ,
             or
             of
             what
             's
             purely
             Negative
             of
             Ens
             ,
             or
             of
             any
             real
             Affection
             of
             Ens
             ,
             taking
             them
             as
             purely
             Negative
             ,
             without
             connotating
             the
             Subject
             ,
             or
             the
             Thing
             ;
             whose
             notion
             only
             is
             truly
             Positive
             .
             For
             (
             as
             has
             been
             shown
             )
             all
             our
             Conceptions
             are
             Notions
             of
             the
             Things
             as
             conceiv'd
             by
             us
             ;
             which
             when
             ,
             by
             a
             Reflex
             Act
             ,
             we
             consider
             to
             be
             Limited
             ,
             and
             to
             
             reach
             
               no
               farther
            
             under
             such
             or
             such
             a
             Notion
             ,
             we
             abstract
             Limitedness
             from
             the
             Real
             Notion
             ;
             and
             because
             we
             can
             have
             no
             Conception
             but
             under
             the
             notion
             of
             Ens
             ,
             we
             are
             forced
             to
             use
             an
             improper
             Notion
             ,
             and
             conceive
             it
             as
             a
             kind
             of
             Ens
             ;
             even
             tho'
             at
             the
             same
             time
             wise
             Reflecters
             judge
             and
             say
             ,
             't
             is
             none
             of
             it self
             ,
             or
             ,
             as
             totally
             abstracted
             from
             the
             Thing
             .
             In
             which
             case
             no
             harm
             is
             done
             by
             our
             barely
             Apprehending
             it
             so
             ,
             for
             't
             is
             Natural
             ,
             and
             we
             cannot
             help
             it
             ;
             but
             if
             ,
             not
             distinguishing
             our
             Manner
             of
             Conceiving
             from
             what
             is
             found
             in
             the
             Thing
             ,
             we
             come
             to
             judge
             that
             to
             be
             an
             Entity
             which
             ,
             by
             the
             Thing
             's
             reaching
             
               no
               farther
            
             ,
             is
             evident
             that
             of
             it self
             't
             is
             none
             ;
             or
             to
             be
             Diverse
             Entities
             because
             our
             Conceptions
             are
             different
             ,
             it
             will
             certainly
             pervert
             all
             our
             Discourses
             ,
             and
             make
             them
             Aiery
             ,
             Fantastical
             ,
             and
             Contradictory
             .
          
           
             10.
             
             Hence
             it
             is
             a
             most
             Intolerable
             Error
             ,
             to
             make
             Imaginary
             Space
             ,
             or
             an
             Immense
             Vacuum
             beyond
             the
             World
             to
             Exist
             ;
             and
             ,
             by
             consequence
             to
             belong
             to
             some
             one
             of
             those
             Common
             Heads
             .
             For
             ,
             the
             word
             Vacuum
             must
             either
             be
             taken
             as
             a
             Concrete
             ,
             and
             then
             it
             must
             signifie
             a
             Subject
             or
             Ens
             which
             has
             an
             Accident
             in
             it
             call'd
             Vacuity
             ;
             in
             which
             case
             ,
             since
             none
             says
             that
             that
             Ens
             is
             a
             Spirit
             ;
             nor
             can
             it
             be
             a
             Body
             ,
             being
             put
             to
             be
             beyond
             the
             World
             ,
             that
             is
             ,
             beyond
             the
             whole
             Mass
             of
             Bodies
             ;
             it
             follows
             ,
             that
             it
             is
             
               no
               Ens
               at
               all
            
             ,
             but
             a
             meer
             Nothing
             ;
             and
             so
             ,
             to
             put
             a
             Nothing
             to
             be
             ,
             is
             against
             Common
             Sence
             ,
             the
             Light
             of
             Nature
             ,
             and
             the
             very
             First
             Principle
             of
             our
             Understanding
             ;
             for
             it
             puts
             that
             to
             be
             ,
             which
             ,
             being
             
               no
               Ens
            
             ,
             is
             
               not
               capable
               to
               be
            
             ;
             that
             is
             ,
             it
             puts
             a
             perfect
             Impossibility
             or
             Contradiction
             .
             Or
             else
             it
             is
             a
             
             meer
             Abstract
             Term
             ,
             and
             means
             a
             Vacuity
             ;
             and
             then
             the
             Asserters
             of
             it
             must
             put
             a
             Form
             to
             bee
             without
             any
             Matter
             or
             Subject
             inform'd
             by
             it
             ;
             which
             wanting
             ,
             it
             can
             be
             
               no
               Form
            
             ;
             or
             an
             Accident
             to
             subsist
             without
             any
             Subject
             ,
             which
             makes
             it
             
               no
               Accident
            
             ;
             since
             an
             Accident
             is
             that
             which
             does
             
               accidere
               substantiae
            
             ,
             or
             is
             
               Adventitious
               to
               it
            
             .
             Again
             ,
             the
             Name
             they
             give
             it
             ,
             
               viz.
               Imaginary
               Space
            
             ,
             by
             which
             they
             distinguish
             it
             from
             
               Real
               Space
            
             ,
             confesses
             it
             not
             to
             be
             
               in
               re
            
             ,
             but
             only
             in
             
               our
               Imagination
            
             :
             Which
             words
             can
             have
             no
             sence
             ,
             unless
             they
             mean
             ,
             that
             the
             Imagination
             is
             the
             
               Only
               Subject
            
             in
             which
             it
             subsists
             .
             Wherefore
             ,
             to
             speak
             consequently
             ,
             they
             ought
             to
             say
             ,
             that
             our
             Imagination
             ,
             in
             which
             only
             it
             has
             any
             Being
             ,
             is
             some
             infinitely-extended
             Thing
             
               beyond
               the
               World
            
             ;
             for
             there
             they
             put
             this
             Imaginary
             Space
             to
             bee
             ;
             but
             this
             is
             so
             notorious
             a
             Banger
             ,
             that
             they
             dare
             not
             say
             this
             neither
             ;
             and
             ,
             therefore
             ,
             they
             can
             make
             no
             piece
             of
             their
             Tenet
             cohere
             ,
             nor
             make
             any
             Sence
             of
             their
             own
             Words
             .
             But
             let
             them
             wriggle
             what
             way
             they
             will
             ,
             their
             putting
             it
             to
             be
             
               without
               the
               World
            
             ,
             and
             yet
             not
             to
             exist
             
               in
               re
            
             ,
             but
             
               in
               our
               Imagination
            
             only
             ,
             which
             is
             
               within
               the
               World
            
             ,
             is
             so
             full
             fraught
             with
             variety
             of
             Contradictions
             ,
             that
             they
             cannot
             even
             name
             it
             or
             talk
             of
             it
             ,
             without
             speaking
             palpable
             Nonsence
             at
             every
             step
             of
             their
             Discourse
             .
             Moreover
             ,
             they
             deny
             it
             to
             be
             a
             Thing
             ,
             and
             yet
             they
             attribute
             to
             it
             the
             Properties
             of
             a
             
               Real
               Thing
            
             ,
             by
             making
             it
             have
             
               assignable
               Parts
            
             in
             it
             ;
             as
             also
             to
             be
             Extended
             ,
             Measurable
             ,
             &c.
             which
             is
             the
             highest
             strain
             of
             Contradiction
             imaginable
             .
             For
             ,
             since
             Ens
             and
             Non-Ens
             do
             differ
             more
             than
             
               toto
               genere
            
             ,
             and
             as
             far
             as
             Contradiction
             can
             distance
             them
             ;
             
             whatever
             is
             affirm'd
             of
             an
             Ens
             must
             necessarily
             be
             deny'd
             of
             Non-Ens
             ;
             so
             that
             ,
             if
             a
             Thing
             (
             a
             Body
             for
             example
             )
             can
             be
             extended
             ,
             measur'd
             ,
             pass'd
             through
             ,
             or
             mov'd
             in
             ;
             it
             must
             necessarily
             be
             affirm'd
             ,
             that
             a
             Non-Ens
             cannot
             be
             mov'd
             in
             ,
             extended
             ,
             measur'd
             ,
             or
             have
             Parts
             .
             Lastly
             ,
             
               Imaginary
               Space
            
             or
             Vacuum
             never
             affected
             our
             Senses
             ;
             and
             therefore
             ,
             since
             we
             can
             have
             no
             distinct
             Notion
             of
             it
             from
             outward
             Objects
             ,
             neither
             can
             it
             ,
             consequently
             ,
             belong
             to
             any
             of
             those
             Common
             Heads
             of
             Notions
             ;
             whence
             follows
             that
             one
             of
             these
             Heads
             ,
             which
             gives
             Being
             to
             all
             the
             other
             ,
             being
             
               Ens
               ,
               Imaginary
               Space
            
             and
             Vacuum
             are
             meer
             Nothings
             .
          
           
             Note
             1.
             
             That
             this
             Discourse
             equally
             concludes
             against
             
               Vacuum
               within
               the
               World.
            
             For
             that
             Imagin'd
             Space
             would
             neither
             be
             Body
             nor
             Spirit
             ,
             Subject
             nor
             Accident
             ;
             and
             therefore
             it
             must
             be
             meerly
             Nothing
             .
             Nor
             ,
             consequently
             ,
             could
             it
             be
             Measur'd
             ,
             Extended
             ,
             Mov'd
             in
             ,
             &c.
             
          
           
             Note
             2.
             
             That
             these
             two
             Tenets
             being
             overthrown
             ,
             the
             whole
             Epicurean
             Hypothesis
             ,
             built
             on
             them
             ,
             falls
             to
             the
             Ground
             ,
             and
             needs
             no
             farther
             Confutation
             .
          
           
             11.
             
             Hence
             't
             is
             Logically
             demonstrated
             ,
             that
             there
             can
             be
             no
             Protuberancy
             in
             the
             outmost
             Superficies
             of
             the
             World
             ;
             for
             ,
             were
             this
             so
             ,
             there
             would
             be
             some
             Distance
             between
             the
             Extream
             Surface
             and
             that
             Protuberancy
             ;
             and
             that
             distance
             could
             
             be
             Measurable
             ,
             Divisible
             ,
             &c.
             which
             would
             make
             Non-Ens
             to
             be
             Ens.
             
          
           
             12.
             
             This
             Humour
             of
             Fancy
             ,
             or
             of
             ill-govern'd
             Reason
             ,
             making
             Entities
             of
             Non-Entities
             ;
             and
             conceiting
             every
             Negative
             ,
             purely
             as
             such
             ,
             to
             be
             a
             Thing
             ,
             because
             we
             cannot
             conceive
             Nothings
             but
             as
             Thin●s
             ,
             destroys
             
               all
               Science
            
             ,
             and
             makes
             it
             Chimerical
             .
             For
             ,
             every
             Species
             in
             Nature
             includes
             a
             Negation
             of
             all
             other
             Species
             ,
             and
             every
             Individuum
             in
             the
             World
             of
             all
             other
             Individuums
             :
             at
             which
             rate
             we
             should
             have
             far
             more
             Nothings
             in
             the
             World
             than
             Things
             ,
             if
             we
             come
             to
             put
             all
             those
             Negations
             to
             bee
             .
             It
             were
             very
             proper
             ,
             but
             withal
             very
             pleasant
             ,
             if
             such
             Men
             of
             Fancy
             would
             ,
             in
             pursuance
             of
             their
             Tenet
             ,
             frame
             us
             a
             new
             No-Logick
             of
             their
             own
             ,
             and
             put
             Non-Ens
             in
             Common
             to
             be
             the
             First
             Head
             of
             their
             Negative
             Notions
             ;
             and
             then
             divide
             it
             by
             more
             of
             Non-ens
             that
             is
             ,
             No-Body
             ,
             and
             Less
             of
             it
             ,
             or
             
               no
               Spirit
            
             ;
             and
             then
             descend
             to
             its
             proper
             Individuums
             .
             as
             
               Non-Petrus
               ,
               Non-Ioannes
               ,
               Non-Bucephalus
               ,
               &c.
               
            
             This
             would
             be
             consequent
             to
             their
             Fantastick
             Tenet
             .
             But
             ,
             even
             then
             they
             must
             be
             forc'd
             to
             contradict
             themselves
             ,
             and
             confess
             ,
             that
             as
             Non-ens
             means
             
               not
               capable
               of
               existing
            
             ;
             so
             ,
             by
             the
             same
             reason
             ,
             they
             ought
             to
             make
             Non-Corpus
             to
             be
             
               Non-quantum
               ,
               Non-quale
               ,
               Non-passivum
               ,
               Non-locabile
               ,
            
             &c.
             which
             would
             spoil
             all
             their
             Positions
             of
             Vacuum
             and
             
               Imaginary
               Space
            
             .
             So
             certain
             it
             is
             that
             all
             Errors
             ,
             pursu'd
             home
             to
             their
             bad
             Principles
             ,
             will
             still
             confute
             themselves
             .
             Hence
             the
             distinction
             some
             make
             of
             Ens
             into
             
               Ens-Positivum
               ,
               Privativum
            
             ,
             and
             Negativum
             ,
             is
             no
             wiser
             than
             was
             the
             saying
             
             of
             the
             Fanatick
             Preacher
             in
             
             Ben's
             Play.
             viz.
             That
             
               he
               had
               three
               Lights
               in
               him
               ;
               a
               Great
               Light
               ,
               a
               Little
               Light
               ,
               and
               No
               Light
               at
               all
               .
            
          
           
             13.
             
             We
             have
             no
             
               Natural
               Notion
            
             ,
             nor
             Ground
             ,
             from
             Nature
             ,
             of
             an
             Union
             ,
             as
             they
             call
             it
             .
             For
             ,
             the
             Asserters
             of
             it
             ,
             neither
             make
             it
             the
             Action
             that
             unites
             two
             things
             or
             parts
             ,
             nor
             the
             Effect
             of
             that
             Action
             wrought
             upon
             the
             Subject
             ,
             that
             is
             ,
             
               their
               being
               united
            
             ,
             (
             which
             hinders
             it
             from
             belonging
             to
             the
             Common
             Heads
             of
             Action
             or
             Passion
             )
             but
             an
             Intervening
             Little
             Entity
             ,
             whose
             nature
             it
             is
             to
             
               tye
               them
               together
            
             .
             And
             ,
             since
             such
             a
             Notion
             was
             never
             imprinted
             by
             our
             Senses
             ,
             't
             is
             plain
             it
             can
             be
             no
             
               Natural
               Notion
            
             as
             those
             in
             the
             Predicaments
             are
             ,
             nor
             belong
             to
             any
             of
             those
             Common
             Heads
             .
             Nor
             can
             it
             be
             collected
             by
             Reason
             ;
             for
             since
             the
             Matter
             ,
             before
             the
             Union
             be
             made
             ,
             is
             Ultimately
             dispos'd
             by
             Nature
             to
             receive
             the
             Form
             ,
             and
             the
             Form
             is
             Proper
             ,
             and
             by
             the
             course
             of
             Causes
             ,
             Necessary
             to
             be
             received
             into
             the
             
               Matter
               thus
               disposed
            
             ,
             there
             can
             need
             nothing
             to
             Unite
             them
             (
             as
             they
             call
             it
             )
             but
             the
             Efficient
             ,
             making
             the
             Form
             result
             from
             such
             Matter
             as
             was
             fitted
             for
             it
             and
             requir'd
             it
             ,
             which
             is
             to
             be
             
               in
               it
            
             ;
             any
             more
             than
             ,
             if
             Fire
             be
             apt
             to
             burn
             what
             's
             Combustible
             ,
             and
             what
             's
             Combustible
             be
             perfectly
             fit
             to
             be
             burnt
             by
             Fire
             ,
             there
             can
             need
             any
             thing
             but
             Application
             ,
             to
             burn
             it
             ,
             or
             (
             which
             in
             their
             Phrase
             is
             the
             same
             )
             to
             unite
             the
             Form
             of
             Fire
             to
             the
             Matter
             of
             the
             Wood.
             This
             Conceit
             therefore
             of
             those
             little
             Entities
             ,
             call'd
             〈◊〉
             ,
             to
             tack
             things
             together
             at
             every
             turn
             ,
             is
             a
             meer
             Chimera
             coin'd
             by
             Fancy
             ;
             and
             seems
             to
             be
             borrow'd
             from
             those
             mens
             observing
             that
             two
             
             Things
             ,
             unapt
             otherwise
             to
             cohere
             ,
             (
             diverse
             pieces
             of
             Wood
             ,
             for
             example
             )
             do
             need
             Glew
             ,
             or
             Pitch
             ,
             or
             some
             such
             tenacious
             stuff
             ,
             to
             fix
             them
             together
             ;
             whence
             ,
             by
             an
             Unsuitable
             and
             Ill-grounded
             Metaphor
             ,
             they
             translate
             it
             to
             the
             Uniting
             the
             parts
             of
             
               Natural
               Entities
            
             ;
             which
             ,
             by
             the
             wise
             Conduct
             of
             the
             Author
             of
             Nature
             ,
             are
             always
             ready
             for
             an
             Union
             e're
             they
             come
             to
             be
             made
             One
             ,
             and
             can
             need
             nothing
             at
             all
             to
             unite
             them
             or
             make
             them
             One
             Entitatively
             .
             Vnion
             therefore
             is
             the
             Effect
             of
             the
             Action
             of
             Uniting
             ,
             or
             the
             same
             with
             their
             
               being
               united
            
             or
             their
             Vnity
             ,
             and
             not
             an
             Intermediating
             Entity
             ;
             since
             whatever
             Things
             or
             Parts
             are
             
               naturally
               Vnited
            
             do
             cling
             together
             into
             one
             Entity
             by
             a
             kind
             of
             spontaneous
             Inclination
             ;
             and
             by
             means
             of
             the
             antecedent
             Dispositions
             requiring
             the
             Form
             ,
             are
             such
             good
             Friends
             of
             themselves
             beforehand
             ,
             that
             there
             can
             need
             nothing
             to
             Reconcile
             them
             .
             Besides
             ,
             this
             Conceit
             is
             ill-grounded
             in
             another
             respect
             ;
             for
             ,
             the
             Inventers
             of
             it
             make
             account
             that
             those
             
               Vnible
               Parts
            
             were
             ,
             before
             they
             were
             united
             ,
             
               Two
               Things
            
             ;
             whereas
             ,
             in
             reality
             ,
             there
             was
             but
             
               One
               Thing
            
             ,
             dispos'd
             to
             be
             chang'd
             into
             another
             ,
             by
             sitting
             the
             Matter
             to
             receive
             a
             new
             Form.
             Which
             Discourse
             may
             be
             apply'd
             to
             those
             who
             ask
             ,
             How
             ,
             or
             by
             what
             means
             ,
             the
             Soul
             and
             Body
             were
             United
             or
             made
             
               One
               Thing
            
             ?
             To
             which
             the
             proper
             Answer
             is
             ,
             
               They
               were
               never
               Two
               Things
            
             .
          
           
             14.
             
             We
             can
             have
             no
             One
             Notion
             of
             a
             Transcendent
             ;
             for
             ,
             since
             Transcendents
             are
             those
             that
             run
             through
             all
             or
             many
             of
             the
             Predicaments
             ,
             and
             the
             Predicaments
             are
             so
             many
             Heads
             of
             Notions
             
               Generically
               distinct
            
             ;
             it
             is
             impossible
             to
             have
             any
             
             one
             Notion
             of
             Transcendents
             ;
             Again
             ,
             there
             is
             no
             
               more
               common
               Genus
            
             ,
             which
             can
             be
             divided
             into
             those
             Ten
             Heads
             ,
             as
             its
             Species
             ,
             by
             Intrinsecal
             Differences
             ;
             but
             those
             several
             
               Summa
               Genera
            
             are
             distinguish'd
             from
             one
             another
             by
             their
             own
             Common
             Notions
             .
             Whence
             the
             Words
             that
             signifie
             them
             ,
             whether
             
               Vnum
               ,
               Verum
               ,
               Bonum
               ,
               Idem
               ,
               Diversum
               ,
            
             or
             what
             ever
             they
             be
             ,
             are
             the
             most
             Equivocal
             of
             any
             that
             can
             be
             imagin'd
             ,
             and
             have
             a
             vastly
             different
             signification
             as
             apply'd
             to
             the
             Notions
             in
             each
             of
             those
             Heads
             .
          
           
             15.
             
             No
             Part
             of
             an
             Ens
             ▪
             can
             belong
             to
             any
             Predicament
             :
             For
             a
             Part
             of
             an
             Ens
             is
             no
             more
             an
             Ens
             ,
             than
             a
             part
             of
             an
             Apple
             is
             an
             Apple
             :
             Nor
             ,
             can
             Parts
             have
             
               Intrinsecal
               Differences
            
             in
             the
             Line
             of
             Substance
             ;
             for
             such
             Differences
             would
             with
             the
             Genus
             make
             the
             Part
             to
             be
             a
             Totum
             in
             that
             Line
             .
          
           
             
               COROLLARY
               .
            
             
               Hence
               by
               the
               way
               ,
               we
               may
               frame
               a
               Logical
               Demonstration
               against
               
                 Actual
                 Parts
              
               in
               a
               Compound
               .
               For
               ,
               were
               they
               Actually
               Distinct
               ,
               they
               must
               have
               each
               of
               them
               Matter
               and
               Form
               of
               its
               own
               ;
               which
               being
               the
               proper
               Constituents
               of
               such
               an
               Ens
               ,
               each
               of
               them
               would
               be
               such
               an
               Ens
               or
               a
               Body
               ;
               and
               so
               they
               would
               have
               each
               of
               them
               ,
               a
               Title
               to
               Existence
               ,
               which
               is
               the
               proper
               Notion
               of
               a
               compleat
               Ens
               ;
               and
               by
               consequence
               each
               Part
               would
               be
               a
               Whole
               .
            
             
               16.
               
               The
               Notions
               of
               
                 Genus
                 ,
                 Speci●s
              
               ,
               and
               the
               
               Terms
               of
               Art
               ,
               fram'd
               by
               the
               Reflexion
               of
               our
               Understanding
               ,
               are
               not
               Things
               distinct
               from
               the
               Notions
               of
               
                 Ens
                 ,
                 Corpus
                 ,
                 Vivens
              
               ,
               &c.
               which
               Logicians
               call
               by
               those
               Names
               ;
               nor
               are
               they
               in
               any
               of
               those
               Common
               Heads
               .
               For
               ,
               First
               ,
               (
               *
               as
               wil●
               appear
               )
               these
               Notions
               are
               but
               Parts
               of
               the
               Individuum
               ,
               which
               is
               the
               
                 whole
                 Ens.
              
               Next
               Terms
               of
               Art
               are
               made
               by
               Men
               of
               Art
               ,
               who
               are
               Reflecters
               ,
               and
               not
               directly
               imprinted
               by
               Nature
               ,
               or
               Common
               to
               all
               Mankind
               :
               For
               which
               Reason
               we
               must
               learn
               the
               Meaning
               of
               those
               Words
               ,
               and
               ,
               consequently
               ,
               those
               Notions
               themselves
               ,
               from
               
                 Learned
                 Men
              
               ,
               and
               not
               from
               the
               Generality
               .
            
             
               17.
               
               Notwithstanding
               ,
               it
               must
               be
               Granted
               ,
               That
               Nature
               gives
               our
               Understanding
               Hints
               or
               Ground
               to
               frame
               such
               Artificial
               Conceptions
               ;
               without
               which
               they
               would
               be
               Fictitious
               and
               Chimerical
               :
               For
               Example
               ,
               by
               observing
               that
               all
               the
               Men
               we
               ever
               knew
               ,
               do
               proceed
               to
               Action
               upon
               some
               Reason
               or
               other
               ;
               hence
               ,
               we
               frame
               a
               Common
               Notion
               of
               a
               species
               or
               Kind
               ,
               call'd
               a
               
                 Rational
                 Thing
              
               ;
               and
               ,
               observing
               farther
               ,
               that
               Beasts
               as
               well
               as
               Men
               have
               Senses
               ,
               and
               are
               excited
               and
               mov'd
               by
               means
               of
               them
               ;
               hence
               we
               frame
               a
               Higher
               Notion
               ,
               common
               to
               both
               the
               Kinds
               of
               Man
               and
               Beast
               ,
               and
               call
               it
               a
               Genus
               ;
               and
               so
               still
               upwards
               .
               Nature
               all
               along
               affording
               us
               some
               Ground
               of
               framing
               Universal
               Notions
               ,
               and
               the
               Understanding
               making
               and
               framing
               them
               actually
               .
               And
               ,
               where
               these
               Notions
               were
               bred
               ,
               there
               they
               dwell
               or
               exist
               ;
               for
               ,
               
                 out
                 of
              
               the
               Understanding
               ,
               and
               in
               Nature
               ,
               there
               is
               nothing
               but
               Individuals
               .
            
             
             
               18.
               
               Note
               ,
               that
               the
               Notions
               of
               
                 Genus
                 ,
                 Species
                 ,
                 &c.
              
               as
               abstracted
               and
               rais'd
               to
               a
               Common
               pitch
               by
               Men
               of
               Art
               ,
               or
               Logicians
               ,
               reflecting
               on
               the
               Agreement
               of
               more
               under
               that
               one
               Notion
               ,
               are
               (
               as
               such
               )
               Wholes
               ;
               but
               ,
               as
               consider'd
               in
               the
               Ens
               or
               Individuum
               ,
               and
               as
               causing
               our
               Natural
               Notions
               of
               them
               ,
               they
               are
               but
               Parts
               ,
               and
               the
               Individuum
               is
               the
               Whole
               ,
               in
               respect
               of
               them
               :
               For
               ,
               since
               the
               whole
               is
               that
               which
               is
               larger
               than
               
                 some
                 parts
              
               are
               ,
               or
               rather
               which
               comprehends
               all
               the
               Parts
               ;
               it
               follows
               ,
               that
               those
               Notions
               ,
               thus
               abstractedly
               consider'd
               ,
               being
               (
               according
               to
               the
               condition
               they
               have
               in
               our
               Understanding
               )
               larger
               than
               the
               Inferiour
               Notions
               ,
               and
               comprehending
               all
               under
               them
               ,
               are
               therefore
               certain
               kinds
               of
               Wholes
               ,
               
                 as
                 thus
                 consider'd
              
               .
               On
               the
               other
               side
               ,
               since
               only
               Individuums
               are
               truly
               the
               Compleat
               and
               Whole
               Entia
               ,
               as
               being
               only
               
                 Capable
                 of
                 Existing
              
               ;
               and
               the
               Notions
               of
               
                 Ens
                 ,
                 Corpus
                 ,
                 Vivens
                 ,
                 Animal
                 ,
                 Homo
                 ,
              
               are
               but
               Partial
               and
               Inadequate
               Notions
               of
               the
               Individuum
               ;
               it
               follows
               ,
               that
               the
               Individuum
               does
               ,
               in
               reality
               ,
               comprehend
               what
               answers
               to
               the
               Notions
               of
               each
               or
               all
               of
               them
               :
               wherefore
               ,
               
                 thus
                 consider'd
              
               ,
               (
               that
               is
               ,
               as
               they
               stand
               
                 in
                 Nature
              
               )
               they
               are
               but
               Parts
               ,
               and
               the
               Individuum
               is
               the
               Whole
               .
            
          
        
         
           
           
             LESSON
             V.
             Of
             the
             Common
             Head
             called
             Quantity
             .
          
           
             1.
             
             QUantity
             may
             either
             be
             consider'd
             Mathematically
             ,
             as
             abstracted
             from
             Motion
             ,
             and
             meerly
             Extending
             the
             Body
             ,
             as
             it
             were
             ,
             in
             Rest
             ;
             or
             Physically
             ,
             as
             affecting
             Body
             ,
             its
             Subject
             ,
             in
             order
             to
             Motion
             ;
             that
             is
             ,
             as
             to
             
               natural
               Action
            
             and
             Passion
             .
             This
             needs
             no
             Proof
             ,
             since
             it
             is
             Evident
             that
             Quantity
             may
             be
             consider'd
             both
             these
             ways
             ,
             and
             we
             experience
             that
             we
             can
             both
             these
             ways
             consider
             it
             .
          
           
             2.
             
             The
             Essential
             Notion
             of
             Quantity
             is
             Divisibility
             into
             Parts
             ;
             and
             ,
             such
             a
             Divisibility
             as
             that
             each
             of
             its
             Parts
             ,
             after
             Division
             ,
             becomes
             a
             Whole
             .
             For
             ,
             since
             the
             Essential
             Notion
             of
             it
             cannot
             consist
             in
             its
             having
             Matter
             and
             Form
             ,
             which
             make
             it
             an
             Ens
             ,
             and
             so
             fit
             it
             for
             Existence
             (
             as
             it
             was
             in
             a
             Divisible
             Substance
             or
             *
             Body
             )
             the
             Essence
             of
             it
             (
             such
             as
             it
             is
             )
             must
             be
             taken
             from
             some
             Consideration
             belonging
             to
             its
             own
             single
             Abstracted
             Notion
             ,
             and
             from
             that
             in
             the
             first
             place
             that
             best
             expresses
             its
             Metaphysical
             Vnity
             .
             And
             ,
             since
             nothing
             can
             be
             said
             to
             be
             Divisible
             ,
             or
             capable
             to
             be
             made
             more
             ,
             but
             it
             must
             be
             said
             
               eo
               ipso
            
             to
             be
             Actually
             and
             truly
             One
             ;
             therefore
             Divisibility
             ,
             or
             a
             Capacity
             to
             be
             made
             more
             ,
             is
             the
             very
             Notion
             of
             its
             Vnity
             ,
             only
             connotating
             that
             't
             is
             such
             an
             Unity
             as
             makes
             its
             subject
             Capable
             to
             be
             made
             more
             ,
             or
             dissolved
             by
             Division
             into
             Parts
             .
             Again
             ,
             †
             as
             was
             said
             above
             ,
             
             and
             will
             more
             evidently
             be
             shown
             hereafter
             ,
             that
             is
             the
             true
             Notion
             of
             any
             Nature
             to
             which
             the
             Sayings
             of
             Mankind
             do
             agree
             :
             But
             Divisibility
             is
             thus
             shown
             to
             be
             the
             Notion
             of
             Quantity
             .
             For
             example
             ,
             ask
             what
             a
             Mile
             is
             ,
             it
             will
             be
             answer'd
             ,
             That
             it
             has
             so
             many
             Furlongs
             ,
             Paces
             ,
             or
             Yards
             in
             it
             .
             Ask
             what
             a
             Yard
             is
             ,
             it
             will
             be
             answer'd
             ,
             It
             consists
             of
             so
             many
             Feet
             ;
             and
             so
             of
             the
             rest
             .
             And
             when
             we
             come
             to
             so
             small
             a
             Quantity
             ,
             that
             we
             can
             no
             more
             give
             an
             account
             of
             it
             ,
             or
             assign
             the
             parts
             into
             which
             it
             is
             divisible
             ,
             we
             find
             our selves
             at
             a
             plunge
             ,
             and
             know
             not
             how
             to
             define
             it
             ,
             but
             seem
             to
             have
             lost
             the
             Notion
             of
             it
             .
             Therefore
             ,
             however
             Extension
             ,
             Measurability
             ,
             and
             such
             others
             ,
             may
             truly
             belong
             to
             Quantity
             as
             its
             Properties
             ,
             yet
             only
             Divisibility
             is
             its
             Primary
             and
             Essential
             Notion
             ,
             because
             't
             is
             this
             only
             denotes
             its
             Vnity
             .
             And
             ,
             since
             it
             is
             not
             a
             Divisibility
             into
             such
             parts
             as
             could
             not
             remain
             Wholes
             after
             their
             separation
             ,
             such
             as
             were
             Matter
             and
             Form
             ,
             which
             are
             the
             Essential
             parts
             of
             Substance
             ;
             hence
             the
             Divisibility
             which
             Quantity
             gives
             to
             its
             Subject
             must
             be
             such
             as
             makes
             it
             remain
             
               so
               many
               Wholes
            
             after
             the
             Division
             is
             made
             ;
             as
             Experience
             also
             shews
             us
             .
          
           
             3.
             
             Quantity
             is
             adequately
             divided
             into
             Continu'd
             ,
             or
             Coherent
             ;
             and
             Discrete
             ,
             or
             Number
             .
             For
             ,
             since
             't
             is
             impossible
             to
             ask
             any
             Question
             concerning
             the
             Quantity
             of
             Things
             ,
             but
             either
             
               how
               Many
            
             they
             are
             ,
             if
             more
             Things
             ;
             or
             ,
             
               how
               great
            
             it
             is
             ,
             (
             that
             is
             
               how
               much
            
             there
             is
             of
             it
             )
             if
             it
             be
             but
             One
             thing
             ;
             't
             is
             evident
             that
             Mankind
             has
             no
             Notion
             of
             any
             other
             kind
             of
             Quantity
             but
             of
             Discrete
             and
             Continu'd
             ;
             and
             ,
             therefore
             ,
             the
             Division
             
             of
             Quantity
             into
             these
             two
             Species
             is
             Adequate
             .
             Note
             ,
             that
             Discrete
             Quantity
             is
             less
             Quantity
             than
             Continu'd
             ,
             because
             't
             is
             
               less
               Divisible
            
             ;
             or
             rather
             't
             is
             not
             so
             properly
             Quantity
             as
             is
             the
             other
             ,
             because
             it
             has
             no
             Vnity
             to
             distinguish
             it
             from
             a
             mere
             Confused
             Multitude
             of
             Ones
             but
             by
             means
             of
             the
             Understanding
             ,
             conceiving
             it
             to
             be
             so
             many
             Units
             terminated
             by
             the
             last
             ;
             yet
             ,
             because
             Plurality
             and
             Paucity
             are
             More
             and
             Less
             of
             any
             one
             Determinate
             Number
             ,
             and
             that
             there
             is
             a
             Ground
             in
             Nature
             for
             our
             Understanding
             to
             consider
             many
             Scatter'd
             Ones
             and
             comprehend
             or
             bind
             them
             together
             into
             one
             Notion
             ,
             and
             that
             such
             Notions
             are
             useful
             or
             necessary
             to
             Mankind
             ;
             therefore
             this
             Order'd
             Multitude
             of
             discrete
             or
             shatter'd
             Ones
             ,
             call'd
             Number
             ,
             is
             rightly
             placed
             in
             the
             Predicament
             of
             Quantity
             .
             For
             ,
             t
             is
             to
             be
             noted
             ,
             that
             when
             't
             is
             said
             Quantity
             is
             
               Divisibilis
               in
               semper
               Divisibilia
            
             ,
             it
             was
             not
             meant
             of
             Quantity
             in
             Common
             ,
             or
             all
             Quantity
             ,
             but
             only
             of
             that
             Species
             of
             Quantity
             call'd
             Continued
             .
          
           
             4.
             
             The
             Unity
             proper
             to
             Extended
             Quantity
             is
             Continuity
             of
             its
             parts
             ;
             For
             ,
             if
             the
             parts
             of
             this
             sort
             of
             Quantity
             be
             Discontinu'd
             ,
             either
             Nothing
             (
             or
             vacuum
             )
             comes
             between
             them
             ,
             and
             then
             they
             are
             still
             Continu'd
             against
             the
             Supposition
             ;
             for
             Nothing
             can
             do
             nothing
             and
             therefore
             cannot
             discontinue
             the
             Parts
             of
             Quantity
             .
             Or
             else
             some
             Body
             comes
             between
             them
             and
             Discontinues
             them
             ;
             and
             then
             ,
             since
             all
             Bodies
             bring
             their
             own
             Quantities
             along
             with
             them
             ,
             however
             the
             Bodies
             ,
             A.
             and
             B.
             are
             distanced
             by
             C's
             coming
             between
             them
             ,
             because
             every
             Body
             has
             its
             determinate
             bounds
             and
             Limits
             ;
             yet
             ,
             the
             Quantity
             of
             those
             
             three
             Bodies
             ,
             precisely
             consider'd
             ,
             has
             none
             ,
             but
             goes
             on
             Smoothly
             in
             the
             self
             same
             tenour
             thro'
             the
             whole
             Mass
             of
             Body
             ,
             whether
             those
             Bodies
             be
             Different
             or
             the
             Same
             ;
             without
             Notches
             or
             Nicks
             butting
             and
             bounding
             it
             here
             and
             there
             ,
             or
             in
             the
             least
             diversifying
             it
             ;
             what
             ever
             Variety
             is
             found
             in
             the
             Figure
             ,
             Colour
             ,
             Hardness
             ,
             Softness
             or
             in
             any
             other
             consideration
             belonging
             to
             those
             Bodies
             .
             Again
             ,
             since
             this
             Species
             of
             Quantity
             has
             its
             peculiar
             Notion
             ,
             Nature
             ,
             or
             Essence
             ,
             it
             must
             have
             some
             kind
             of
             Vnity
             too
             peculiar
             to
             it self
             :
             But
             ,
             none
             is
             imaginable
             except
             Continuity
             ,
             nor
             does
             any
             so
             directly
             subsume
             under
             the
             notion
             of
             Quantity
             ,
             which
             is
             Divisibility
             or
             Vnity
             of
             its
             potential
             parts
             ,
             or
             sute
             so
             exactly
             with
             it
             .
             Nay
             ,
             were
             the
             parts
             of
             Quantity
             discontinu'd
             quantitatively
             ,
             they
             would
             be
             divided
             quantitatively
             ,
             that
             is
             ,
             not
             Divisible
             or
             One
             ;
             that
             is
             none
             ,
             or
             Not-Quantity
             ,
             against
             the
             Supposition
             .
             Therefore
             the
             Vnity
             proper
             to
             this
             Species
             of
             Quantity
             is
             Continuity
             of
             its
             parts
             .
          
           
             Cor.
             I.
             Therefore
             the
             Quantity
             of
             the
             whole
             World
             is
             
               One
               Vninterrupted
               Continuity
            
             ,
             and
             the
             World
             it self
             (
             speaking
             of
             Quantitative
             Unity
             )
             One
             Great
             Continuum
             .
          
           
             5.
             
             Quantity
             ,
             according
             to
             its
             precise
             Notion
             ,
             cannot
             be
             Essential
             to
             Body
             ,
             because
             it
             can
             neither
             be
             the
             Genus
             of
             it
             ,
             nor
             the
             Intrinsecal
             Difference
             that
             constitutes
             it
             ;
             as
             is
             prov'd
             *
             above
             .
          
           
             6.
             
             Yet
             Quantity
             ,
             Materially
             consider'd
             ,
             and
             not
             according
             to
             its
             precise
             and
             formal
             notion
             of
             Divisibility
             ,
             may
             (
             as
             it
             were
             )
             
               per
               accidens
            
             contribute
             
             to
             the
             Essence
             of
             Individual
             Bodies
             .
             For
             ,
             since
             nothing
             is
             truly
             and
             perfectly
             Ens
             ,
             or
             Capable
             of
             Existence
             ,
             but
             Individuals
             ;
             nor
             (
             since
             Thing
             in
             common
             cannot
             exist
             )
             can
             any
             thing
             be
             
               Capable
               of
               Existing
            
             ,
             but
             by
             being
             ultimately
             Determinated
             ,
             and
             thence
             compleatly
             fitted
             to
             be
             This
             or
             That
             ;
             and
             this
             Determination
             ,
             distinguishing
             one
             Individuum
             from
             all
             others
             ,
             is
             perform'd
             by
             means
             of
             such
             a
             particular
             Complexion
             of
             Accidents
             as
             fits
             them
             for
             their
             
               Primary
               Operation
            
             for
             which
             Nature
             ordain'd
             them
             ;
             and
             this
             Complexion
             of
             Accidents
             is
             either
             of
             Quantity
             ,
             or
             else
             (
             as
             is
             shewn
             in
             Physicks
             )
             of
             different
             modifications
             of
             Quantity
             ;
             it
             follows
             ,
             that
             Quantity
             ,
             materially
             consider'd
             ,
             and
             not
             according
             to
             its
             Formal
             notion
             of
             Divisibility
             ,
             may
             (
             as
             it
             were
             )
             by
             Accident
             contribute
             to
             the
             Essence
             of
             Individual
             Bodies
             .
          
           
             7.
             
             The
             Intrinsecal
             Differences
             of
             Quantity
             are
             more
             and
             less
             of
             the
             Notion
             of
             Quantity
             .
             This
             is
             prov'd
             *
             formerly
             ,
             when
             we
             treated
             of
             the
             Division
             of
             Substance
             ;
             and
             the
             reason
             given
             there
             holds
             equally
             here
             .
          
           
             8.
             
             The
             Proper
             Species
             of
             Quantity
             ,
             mathematically
             consider'd
             ,
             or
             as
             it
             abstracts
             from
             Motion
             ,
             are
             
               Longitude
               ,
               Latitude
            
             ,
             and
             Profundity
             ;
             otherwise
             call'd
             
               Linea
               ,
               Superficies
            
             ,
             and
             Corpus
             .
             For
             ,
             it
             is
             evident
             that
             Latitude
             is
             another
             sort
             of
             Quantity
             ,
             and
             has
             more
             of
             that
             Notion
             in
             it
             than
             Longitude
             has
             ;
             and
             that
             Profundity
             is
             a
             different
             sort
             of
             Quantity
             ,
             and
             has
             in
             it
             more
             of
             Quantity
             ,
             thus
             consider'd
             ,
             than
             either
             of
             the
             other
             ,
             as
             containing
             in
             it self
             all
             the
             three
             Dimensions
             .
          
           
           
             9.
             
             Therefore
             ,
             the
             Intrinsecal
             Differences
             of
             each
             of
             these
             continued
             Quantities
             (
             consider'd
             Mathematically
             ,
             as
             abstracted
             from
             all
             Order
             to
             Motion
             )
             are
             Divisibility
             into
             greater
             or
             into
             lesser
             determinate
             parts
             :
             For
             ,
             since
             the
             Notion
             of
             Quantity
             is
             Divisibility
             ,
             and
             Divisibility
             respects
             the
             Parts
             into
             which
             it
             may
             be
             divided
             ;
             and
             this
             respect
             cannot
             be
             to
             Indeterminate
             parts
             into
             which
             it
             may
             be
             divided
             ,
             they
             being
             (
             as
             Euclid
             has
             demonstrated
             )
             Infinit
             ,
             as
             well
             in
             the
             greatest
             as
             the
             least
             Quantities
             ,
             so
             that
             they
             cannot
             have
             any
             differences
             ,
             thus
             considered
             ;
             wherefore
             Divisibility
             into
             Greater
             and
             Lesser
             parts
             ,
             being
             the
             Intrinsecal
             Differences
             of
             all
             such
             Quantities
             ,
             in
             regard
             that
             the
             Greater
             have
             more
             of
             the
             Immediate
             Generical
             Notion
             ,
             or
             of
             that
             kind
             of
             Quantity
             ,
             in
             them
             ;
             the
             smaller
             ,
             less
             of
             it
             ;
             and
             Divisibility
             into
             parts
             which
             are
             Determinate
             ,
             may
             bear
             the
             Notion
             of
             Greater
             or
             lesser
             Divisibility
             ,
             which
             Divisibility
             into
             Potential
             parts
             (
             as
             was
             said
             )
             cannot
             ;
             it
             follows
             that
             Divisibility
             into
             Greater
             and
             Lesser
             Determinate
             parts
             are
             the
             Intrinsecal
             Differences
             of
             this
             kind
             of
             Quantity
             ,
             Mathematically
             consider'd
             .
             Besides
             ,
             Greater
             and
             Lesser
             bear
             in
             their
             Notions
             some
             Proportion
             between
             those
             parts
             ;
             which
             cannot
             be
             conceiv'd
             unless
             those
             Parts
             be
             Determinate
             .
          
           
             10.
             
             The
             Proper
             and
             Intrinsecal
             Differences
             of
             Continued
             Quantity
             consider'd
             Physically
             ,
             or
             in
             Order
             to
             Motion
             ;
             that
             is
             ,
             Affecting
             it's
             subject
             as
             apt
             to
             be
             wrought
             upon
             by
             Natural
             Causes
             ,
             are
             more
             or
             less
             Divisible
             or
             
               capable
               to
               be
               wrought
               upon
            
             and
             divided
             by
             those
             Causes
             .
             This
             is
             evident
             from
             the
             very
             same
             Reason
             ,
             supposing
             Intrinsecal
             
             Differences
             to
             be
             onely
             more
             or
             less
             of
             the
             immediate
             common
             Notion
             ,
             or
             of
             the
             Genus
             they
             are
             to
             divide
             .
          
           
             11.
             
             The
             More
             and
             Less
             Divisibility
             of
             Continu'd
             Quantity
             thus
             consider'd
             ,
             is
             to
             be
             
               more
               easily
            
             or
             
               less
               easily
            
             wrought
             upon
             or
             divided
             by
             Natural
             Agents
             .
             For
             ,
             since
             Quantity
             ,
             thus
             consider'd
             ,
             does
             not
             respect
             the
             Parts
             it
             contains
             or
             may
             be
             divided
             into
             ,
             but
             the
             Causes
             in
             Nature
             ,
             and
             their
             Operation
             upon
             its
             Subject
             ,
             Body
             ;
             it
             follows
             ,
             that
             the
             Notion
             of
             its
             being
             more
             or
             less
             Divisible
             ,
             as
             thus
             consider'd
             ,
             can
             only
             mean
             more
             or
             less
             susceptive
             of
             the
             Efficiency
             of
             Natural
             Causes
             ;
             that
             is
             ,
             
               more
               easily
            
             or
             
               less
               easily
            
             Divisible
             by
             the
             said
             Causes
             ;
             which
             is
             to
             be
             Rare
             and
             Dense
             .
          
           
             12.
             
             The
             Division
             of
             Continu'd
             Quantity
             into
             Permanent
             and
             Successive
             ,
             is
             made
             by
             Accidental
             Differences
             ,
             and
             not
             by
             Essential
             ones
             ,
             as
             were
             the
             former
             Divisions
             of
             it
             :
             For
             ,
             since
             to
             move
             and
             to
             
               stand
               still
            
             are
             Accidental
             to
             Quantity
             ,
             and
             have
             no
             respect
             to
             that
             Generical
             Notion
             ,
             as
             more
             and
             less
             of
             it
             ,
             as
             had
             the
             other
             Differences
             above
             mentioned
             ;
             it
             follows
             ,
             that
             these
             Differences
             are
             Accidental
             to
             their
             Generical
             Notion
             ,
             and
             not
             Essential
             or
             Intrinsecal
             to
             it
             .
             Again
             ,
             more
             and
             less
             ,
             which
             are
             Intrinsecal
             Differences
             ,
             signifie
             some
             Proportion
             or
             Comparison
             of
             one
             to
             the
             other
             ,
             which
             can
             have
             no
             place
             in
             Permanent
             and
             
               Successive
               Quantities
            
             ;
             for
             ,
             what
             sense
             bears
             it
             to
             say
             ,
             that
             a
             Yard
             is
             as
             Long
             as
             an
             Hour
             ?
             Wherefore
             ,
             since
             it
             is
             a
             most
             certain
             Maxim
             ,
             That
             
               Comparisons
               are
               made
               of
               things
               which
               are
               of
               the
               same
            
             Genus
             
               or
               kind
            
             (
             which
             by
             the
             way
             shews
             ,
             that
             Intrinsecal
             Differences
             of
             any
             Genus
             or
             Kind
             are
             Comparative
             
             Notions
             ,
             or
             More
             and
             Less
             of
             it
             )
             't
             is
             Evident
             that
             Continu'd
             Quantity
             is
             not
             a
             Proper
             Genus
             to
             them
             ,
             as
             such
             ;
             nor
             They
             Proper
             Species
             of
             it
             ,
             or
             constituted
             such
             under
             it
             by
             Intrinsecal
             Differences
             ;
             but
             each
             of
             them
             is
             the
             very
             Genus
             it self
             of
             Continu'd
             Quantity
             ,
             consider'd
             under
             diverse
             States
             altogether
             disparate
             ;
             and
             one
             of
             them
             ,
             
               viz.
               Successive
            
             ,
             connotating
             the
             Predicament
             of
             Action
             ,
             the
             other
             seeming
             rather
             to
             hold
             on
             the
             side
             of
             meer
             Quantity
             ;
             tho'
             that
             Common
             Head
             does
             ,
             in
             rigour
             ,
             Abstract
             from
             both
             those
             States
             .
          
           
             13.
             
             The
             Division
             of
             Permanent
             Continu'd
             Quantity
             into
             Extensive
             ,
             containing
             the
             three
             Species
             *
             above
             mentioned
             ;
             and
             Intensive
             or
             Weight
             ,
             is
             yet
             more
             defective
             than
             the
             other
             :
             For
             ,
             first
             ,
             part
             of
             the
             Genus
             it self
             (
             
               viz.
               Permanent
            
             )
             is
             Accidental
             to
             Quantity
             .
             Next
             ,
             (
             there
             being
             no
             Natural
             Propension
             one
             way
             or
             other
             Inherent
             in
             Bodies
             while
             
               in
               Rest
            
             ,
             (
             as
             is
             shown
             in
             Physicks
             )
             Weight
             must
             be
             taken
             for
             an
             Actual
             tendency
             downwards
             ;
             and
             so
             it
             belongs
             to
             the
             Predicament
             of
             Action
             or
             Passion
             ,
             according
             as
             the
             Body
             that
             weighs
             is
             consider'd
             either
             as
             prest
             upon
             by
             the
             superiour
             body
             ,
             or
             pressing
             that
             below
             it
             .
             Whence
             ,
             whatever
             else
             we
             can
             conceive
             of
             the
             Notion
             of
             Weight
             in
             any
             Body
             is
             nothing
             else
             but
             its
             Density
             ;
             for
             this
             makes
             it
             apt
             to
             receive
             the
             full
             Impression
             of
             the
             descending
             Ayr
             ,
             and
             better
             and
             
               more
               swiftly
            
             cut
             the
             medium
             ,
             when
             its
             Motion
             is
             once
             determin'd
             ;
             whereas
             Rare
             Bodies
             suffer
             the
             descending
             Particles
             to
             slip
             thro'
             them
             ,
             and
             do
             but
             dully
             and
             slowly
             divide
             the
             Medium
             thro'
             which
             they
             are
             to
             pass
             in
             their
             descent
             .
             But
             of
             this
             more
             in
             Physicks
             .
          
           
           
             14.
             
             Infinit
             Discrete
             Quantity
             ,
             that
             is
             
               Infinit
               Number
            
             cannot
             belong
             to
             the
             Predicament
             of
             Quantity
             ;
             For
             then
             ,
             it
             must
             either
             have
             the
             place
             there
             of
             a
             Genus
             ,
             or
             of
             a
             Species
             ;
             whereas
             it
             can
             be
             neither
             ,
             because
             the
             Generical
             Notion
             would
             in
             that
             case
             be
             Common
             to
             more
             Infinit
             Numbers
             as
             its
             Species
             ,
             which
             is
             a
             Contradiction
             :
             For
             ,
             since
             each
             of
             these
             Species
             ,
             being
             Infinit
             in
             such
             a
             line
             ,
             or
             under
             such
             a
             Notion
             ,
             must
             comprehend
             All
             that
             can
             be
             in
             that
             Line
             ,
             they
             would
             each
             of
             them
             contain
             the
             whole
             Line
             of
             Number
             ;
             and
             so
             each
             of
             them
             would
             be
             of
             as
             large
             a
             Notion
             as
             their
             Genus
             ;
             nor
             would
             they
             ,
             in
             that
             case
             ,
             be
             Different
             from
             one
             another
             in
             that
             Line
             ,
             because
             one
             of
             them
             can
             have
             nothing
             which
             the
             other
             has
             not
             ;
             nor
             consequently
             can
             they
             be
             diverse
             Species
             ,
             nor
             can
             Infinit
             Quantity
             be
             their
             Genus
             .
          
           
             Besides
             ,
             two
             Infinits
             ,
             under
             what
             Notion
             soever
             ,
             limit
             ,
             and
             so
             destroy
             one
             another
             :
             nor
             can
             it
             be
             solv'd
             by
             saying
             ,
             that
             Quantity
             may
             be
             divided
             into
             Finit
             and
             Infinit
             ,
             and
             that
             Species
             that
             is
             Infinit
             be
             but
             one
             ,
             or
             have
             
               no
               more
            
             of
             its
             kind
             but
             its
             single
             self
             ;
             for
             ,
             since
             Infinit
             in
             any
             Notion
             includes
             All
             that
             can
             belong
             to
             that
             Notion
             ,
             nothing
             of
             the
             Genus
             would
             be
             left
             for
             its
             fellow
             -
             species
             to
             partake
             of
             ;
             which
             makes
             
               Finite
               Number
            
             to
             be
             
               no
               Species
            
             .
             Lastly
             ,
             As
             the
             Differences
             of
             
               Continu'd
               Quantity
            
             were
             Greater
             or
             Lesser
             determinate
             parts
             ,
             so
             the
             Differences
             of
             Number
             must
             be
             More
             or
             Fewer
             determinate
             parts
             ;
             which
             can
             bear
             no
             Sense
             if
             one
             of
             the
             species
             have
             All
             ,
             or
             be
             Endless
             or
             Indeterminate
             .
          
           
           
             15.
             
             Hence
             't
             is
             Logically
             demonstrated
             that
             
               Infinit
               Number
               is
               Impossible
            
             and
             Contradictory
             ;
             since
             it
             contradicts
             the
             Methods
             and
             Maxims
             of
             all
             our
             Natural
             Notions
             .
             For
             ,
             were
             it
             put
             ,
             it
             ought
             to
             belong
             to
             the
             Common
             Head
             of
             Quantity
             ,
             which
             we
             see
             is
             in
             many
             regards
             Implicatory
             .
             Add
             ,
             That
             as
             no
             Ens
             is
             capable
             of
             Existence
             unless
             it
             be
             first
             Ultimately
             determin'd
             to
             be
             This
             or
             That
             ;
             so
             no
             Affection
             of
             Ens
             ,
             v.
             g.
             Number
             ,
             can
             possibly
             exist
             in
             Things
             ,
             unless
             it
             be
             determin'd
             in
             its
             own
             Line
             to
             be
             This
             or
             That
             Number
             ;
             which
             is
             here
             forbidden
             it
             by
             the
             very
             Notion
             of
             Infinit
             ,
             which
             signifies
             Indeterminate
             .
          
           
             16·
             Therefore
             
               Continu'd
               Quantity
            
             ,
             for
             the
             same
             reason
             ,
             cannot
             be
             Infinit
             ;
             that
             is
             ,
             there
             cannot
             be
             an
             Infinit
             Extent
             or
             Expansion
             of
             Body
             ;
             for
             ,
             then
             the
             Subject
             would
             verifie
             it
             ,
             that
             there
             must
             be
             in
             it
             an
             
               Infinit
               Number
            
             of
             Yards
             ,
             which
             is
             now
             prov'd
             Impossible
             .
          
           
             17.
             
             For
             the
             same
             reason
             there
             cannot
             have
             been
             Infinit
             Time
             ;
             for
             then
             ,
             again
             ,
             there
             must
             have
             been
             an
             
               Infinit
               Number
               ,
               viz.
            
             of
             Hours
             .
             Again
             ,
             let
             us
             put
             Time
             to
             have
             been
             Infinit
             ,
             that
             is
             ,
             never
             to
             have
             begun
             ;
             then
             there
             must
             have
             succeeded
             an
             Infinit
             Number
             of
             Hours
             ;
             wherefore
             in
             that
             whole
             Collection
             of
             Hours
             there
             must
             either
             have
             been
             
               some
               one
            
             hour
             distant
             from
             this
             present
             hour
             by
             Infinit
             Intermediate
             ones
             ,
             or
             
               no
               one
            
             Hour
             thus
             distant
             .
             If
             
               no
               one
            
             ,
             then
             the
             whole
             Collection
             of
             Hours
             (
             consisting
             of
             Ones
             )
             is
             Finite
             :
             If
             
               some
               one
            
             Hour
             be
             distant
             from
             this
             
               present
               one
            
             by
             Infinit
             Intermediate
             ones
             ,
             then
             we
             are
             forc'd
             to
             put
             an
             Infinit
             which
             has
             
               two
               Ends
            
             ,
             viz.
             that
             Hour
             said
             to
             be
             Infinitely
             
               long
               ago
            
             ,
             and
             this
             present
             Hour
             that
             now
             passes
             ;
             
             that
             is
             ,
             we
             must
             put
             an
             Infinit
             to
             be
             Finite
             .
          
           
             Corol.
             Hence
             is
             demonstrated
             ,
             that
             the
             Course
             of
             Nature
             ,
             consisting
             in
             Motion
             ,
             had
             a
             Beginning
             or
             
               First
               Motion
            
             ;
             therefore
             a
             First-Mover
             ,
             therefore
             some
             
               Spiritual
               Nature
            
             ;
             as
             *
             will
             be
             demonstrated
             hereafter
             .
          
        
         
           
             LESSON
             VI.
             Of
             the
             Common
             Head
             of
             Quality
             .
          
           
             1.
             
             THE
             Notion
             of
             Substance
             being
             What
             a
             Thing
             is
             ;
             and
             that
             of
             
               Quantity
               ,
               how
               Great
            
             it
             is
             ,
             or
             how
             much
             there
             is
             of
             it
             ;
             the
             Common
             Notion
             of
             Quality
             ,
             (
             as
             was
             said
             above
             ,
             and
             indeed
             as
             the
             very
             word
             imports
             )
             is
             how
             a
             thing
             is
             in
             respect
             to
             its
             own
             peculiar
             nature
             ;
             that
             is
             ,
             whether
             it
             
               be
               so
               as
               it
               should
               be
               or
               no.
            
             This
             will
             be
             farther
             Evident
             from
             the
             whole
             following
             Discourse
             .
          
           
             2.
             
             Wherefore
             there
             must
             be
             so
             many
             Common
             Kinds
             or
             Species
             of
             Quality
             as
             there
             may
             be
             Common
             Considerations
             of
             How
             a
             thing
             is
             in
             regard
             to
             its
             own
             peculiar
             nature
             .
          
           
             3.
             
             Wherefore
             ,
             seeing
             the
             Subject
             may
             be
             thus
             Consider'd
             ,
             either
             according
             to
             its
             Intrinsecals
             ,
             or
             according
             to
             Extrinsecals
             ,
             to
             which
             it
             may
             be
             refer'd
             :
             And
             ,
             if
             to
             Intrinsecals
             ,
             then
             ,
             either
             according
             
             to
             some
             Perfection
             or
             Imperfection
             of
             its
             Intrinsecal
             Temperature
             or
             Constitution
             ,
             which
             we
             call
             Habit
             ,
             if
             Permanent
             ;
             or
             Disposition
             ,
             if
             Transitory
             ;
             or
             to
             its
             outward
             Shape
             conceiv'd
             to
             inhere
             in
             it
             ,
             call'd
             Figure
             .
             If
             it
             be
             consider'd
             according
             to
             Extrinsecals
             ,
             then
             ,
             either
             according
             to
             the
             Causes
             from
             which
             it
             may
             suffer
             or
             be
             variable
             ,
             which
             we
             call
             
               Passible
               Quality
            
             ,
             if
             steddy
             ;
             or
             Passion
             ,
             if
             sudden
             and
             fleeting
             ;
             or
             to
             the
             Effects
             or
             Operations
             it
             may
             or
             may
             not
             produce
             ;
             which
             we
             name
             its
             Power
             or
             Impotency
             :
             Hence
             Quality
             in
             common
             is
             divided
             into
             Four
             Kinds
             and
             no
             more
             ;
             nor
             can
             more
             sorts
             of
             Answers
             to
             the
             Question
             ,
             
               How
               a
               Thing
               is
            
             ,
             be
             invented
             or
             imagin'd
             .
          
           
             Examples
             of
             the
             Questions
             proper
             to
             Quality
             are
             such
             as
             these
             :
             How
             do
             you
             ?
             To
             which
             is
             Answer'd
             ,
             Sick
             or
             in
             Health
             ,
             well
             or
             ill
             dispos'd
             .
             How
             is
             he
             as
             to
             his
             Understanding
             ?
             Learned
             or
             Ignorant
             ;
             which
             Answers
             we
             call
             Habits
             or
             Dispositions
             .
             How
             is
             he
             as
             to
             his
             Walking
             ,
             or
             using
             his
             Natural
             Faculties
             ?
             To
             which
             we
             answer
             ,
             
               well
               able
            
             to
             walk
             ,
             or
             
               Lame
               ,
               &c.
            
             which
             signifie
             his
             Power
             or
             Impotency
             .
             How
             is
             the
             Milk
             that
             's
             over
             the
             Fire
             ,
             or
             the
             Bread
             in
             the
             Oven
             ?
             To
             which
             is
             answer'd
             ,
             Hot
             or
             
               Cold
               ;
               Dough-bak'd
            
             or
             Enough
             :
             which
             are
             
               Passible
               Qualities
            
             .
             How
             is
             he
             affected
             to
             me
             ?
             To
             which
             is
             answer'd
             ,
             Angry
             ,
             which
             is
             Passion
             .
             Lastly
             ,
             it
             may
             be
             ask'd
             ,
             How
             he
             is
             as
             to
             his
             
               outward
               shape
            
             ?
             To
             which
             is
             answer'd
             ,
             well
             or
             
               ill
               shap'd
               ,
               Handsome
            
             or
             Vgly
             ,
             which
             Quality
             is
             call'd
             Figure
             .
          
           
             4.
             
             The
             Intrinsecal
             Differences
             of
             more
             or
             less
             in
             this
             Common
             Head
             of
             Quality
             ,
             are
             more
             properly
             to
             be
             call'd
             Better
             and
             Worse
             qualified
             ,
             since
             they
             
             fall
             into
             the
             same
             as
             more
             and
             less
             ;
             only
             the
             latter
             Expressions
             sute
             better
             ,
             having
             a
             qualifying
             sense
             .
          
           
             5.
             
             Wherefore
             Power
             and
             Impotency
             are
             the
             
               First
               Species
            
             of
             Quality
             ,
             because
             they
             spring
             immediately
             out
             of
             the
             Essence
             as
             it's
             Properties
             ,
             and
             most
             meerly
             concern
             it
             as
             to
             making
             it
             Better
             or
             Worse
             ;
             as
             also
             ,
             because
             they
             most
             dispose
             or
             indispose
             the
             Subject
             to
             the
             substance
             (
             as
             it
             were
             )
             of
             it's
             Natural
             Operations
             .
             Habit
             and
             Disposition
             are
             the
             Second
             ;
             because
             they
             Supervene
             to
             the
             Power
             ,
             and
             only
             give
             it
             a
             better
             or
             worse
             Facility
             or
             Difficulty
             to
             Operate
             .
             
               Passible
               Quality
            
             and
             Passion
             ,
             taken
             as
             such
             ,
             are
             the
             Third
             ;
             because
             ,
             taken
             as
             such
             ,
             they
             meerly
             qualify
             the
             Subject
             to
             be
             Passive
             or
             Alterable
             by
             another
             .
             I
             say
             ,
             
               taken
               as
               such
            
             ,
             that
             is
             ,
             as
             Passible
             ;
             for
             ,
             if
             they
             be
             consider'd
             as
             Active
             ,
             as
             Heat
             in
             Fire
             is
             conceiv'd
             to
             be
             apt
             to
             effect
             Heat
             in
             another
             thing
             ,
             then
             't
             is
             a
             calefactive
             Virtue
             ,
             and
             has
             the
             Notion
             of
             Power
             .
             Lastly
             ,
             Figure
             has
             the
             least
             share
             of
             the
             Notion
             of
             Quality
             ,
             because
             it
             onely
             regards
             the
             Outward
             Lineaments
             and
             Appearance
             ,
             which
             are
             the
             sleightest
             of
             all
             other
             Qualities
             .
             Though
             it
             may
             sometimes
             ,
             (
             especially
             in
             Organical
             Bodies
             and
             their
             several
             parts
             ,
             )
             contribute
             to
             their
             Power
             or
             Impotency
             ;
             as
             an
             
               Acute
               Figure
            
             in
             Dense
             Bodies
             makes
             them
             better
             divide
             the
             Ayre
             ,
             and
             other
             Bodies
             ,
             adding
             thus
             an
             Accidental
             perfection
             to
             their
             Power
             of
             Dividing
             ;
             and
             Splay-footedness
             hinders
             the
             Power
             of
             Walking
             ,
             whereas
             Straightness
             helps
             it
             .
             Accidental
             ,
             I
             say
             ,
             for
             the
             ,
             Essential
             Notion
             of
             Figure
             is
             onely
             to
             terminate
             thus
             ,
             or
             thus
             the
             Quantity
             of
             Bodies
             ,
             as
             will
             be
             shewn
             hereafter
             .
          
           
           
             6.
             
             Wherefore
             ,
             the
             Intrinsecal
             Differences
             of
             Quality
             being
             to
             make
             the
             Subject
             of
             them
             better
             or
             worse
             ,
             hence
             most
             Qualities
             may
             admit
             of
             several
             Degrees
             in
             each
             of
             it's
             Species
             ,
             or
             ,
             as
             the
             Schools
             phrase
             it
             ,
             may
             be
             Intended
             or
             Remitted
             ;
             whereas
             neither
             Substance
             nor
             Quantity
             can
             .
             Not
             Substance
             ;
             because
             ,
             as
             we
             no
             sooner
             step
             out
             of
             the
             Notion
             of
             Ens
             in
             common
             but
             we
             plunge
             into
             Non-Ens
             ,
             so
             we
             cannot
             depart
             from
             the
             Essential
             Notion
             of
             
               Hoc
               Ens
            
             ,
             but
             we
             must
             fall
             into
             Non-hoc-Ens
             or
             Another
             Ens.
             Not
             Quantity
             ;
             for
             ,
             let
             us
             design
             any
             particular
             or
             determinate
             Species
             of
             Quantity
             (
             a
             Yard
             for
             example
             )
             and
             but
             in
             the
             least
             Increase
             or
             Diminish
             it
             quantitatively
             ,
             and
             immediately
             it
             becomes
             
               no
               yard
            
             but
             of
             an
             other
             Species
             really
             ,
             tho'
             perhaps
             so
             little
             may
             be
             added
             or
             detracted
             that
             we
             may
             want
             a
             Name
             for
             it
             .
          
           
             7.
             
             Power
             differs
             from
             Habit
             also
             in
             this
             that
             Powers
             are
             Natural
             ,
             and
             spring
             out
             of
             the
             Essences
             of
             things
             as
             their
             Properties
             ;
             as
             the
             Power
             of
             Walking
             ,
             Seeing
             ,
             Hearing
             ,
             Fancying
             ,
             Understanding
             ,
             Willing
             ,
             Heating
             ,
             Dividing
             ,
             &c.
             
             Whereas
             Habits
             are
             generally
             ,
             Acquir'd
             by
             frequent
             Acts.
             In
             things
             Inanimate
             ,
             and
             Vegetables
             ,
             and
             in
             some
             sort
             of
             Animals
             they
             are
             properly
             call'd
             Virtues
             ;
             thus
             we
             say
             such
             a
             Mineral
             or
             Herb
             has
             the
             Virtue
             of
             Drying
             ,
             Cooling
             ,
             Healing
             ,
             Cauterizing
             ,
             Poisoning
             .
             In
             Animals
             ,
             they
             are
             call'd
             
               Natural
               Faculties
            
             ;
             as
             those
             of
             Seeing
             Walking
             ,
             Flying
             ,
             &c.
             
             Where
             the
             word
             Faculty
             is
             not
             taken
             in
             the
             same
             Sense
             in
             which
             we
             use
             it
             ,
             when
             we
             tell
             one
             he
             
               has
               got
               a
               Faculty
            
             of
             doing
             this
             or
             that
             ,
             meaning
             thereby
             a
             Facility
             or
             Habit
             
             of
             doing
             it
             ,
             but
             for
             the
             
               Power
               it self
            
             which
             is
             to
             be
             facilitated
             by
             that
             Habit.
             The
             Privations
             or
             want
             of
             those
             Powers
             due
             to
             Nature
             we
             call
             Impotences
             ;
             as
             Deafness
             ,
             Blindness
             ,
             Doltishness
             ,
             &c.
             
             Which
             signify
             Inabilities
             to
             perform
             such
             Operations
             as
             we
             ought
             ,
             were
             the
             Subjects
             Qualify'd
             as
             they
             should
             be
             .
          
           
             8.
             
             Habits
             are
             generally
             Acquir'd
             by
             Acts
             :
             yet
             some
             may
             seem
             to
             be
             had
             by
             Nature
             :
             as
             Healthfulness
             and
             Sickliness
             .
             Of
             the
             former
             we
             use
             to
             say
             such
             a
             one
             
               has
               got
               a
               Habit
            
             of
             Dancing
             ,
             Drinking
             ,
             Brawling
             ,
             Swearing
             ,
             Praying
             ,
             &c.
             
             Of
             which
             sort
             are
             all
             kind
             of
             
             Skill's
             in
             moving
             the
             Body
             ,
             and
             all
             Arts
             and
             Sciences
             qualifying
             the
             Mind
             ,
             and
             their
             Opposites
             :
             All
             which
             we
             shall
             find
             to
             be
             Perfections
             or
             Imperfections
             ,
             belonging
             either
             to
             the
             particular
             Nature
             of
             the
             Body
             ,
             as
             Dancing
             ,
             Pronouncing
             ,
             &c.
             or
             else
             suitable
             or
             disagreeable
             to
             the
             peculiar
             Temper
             of
             the
             Mind
             ,
             which
             is
             Reason
             ;
             such
             as
             are
             Sciences
             ,
             Virtues
             ,
             Vices
             ,
             Ignorance
             ,
             &c.
             
             But
             those
             that
             are
             Innate
             ,
             and
             have
             withal
             some
             constant
             Ground
             of
             Stability
             by
             the
             steady
             or
             fixt
             course
             of
             Causes
             ,
             are
             rather
             call'd
             States
             or
             Conditions
             than
             Habits
             ;
             such
             as
             are
             Original
             Justice
             ,
             Original
             Sin
             ,
             Impeccableness
             in
             the
             Saints
             in
             Heaven
             ,
             Obdurateness
             in
             Sin
             in
             the
             Divels
             ;
             and
             ,
             Healthfulness
             or
             Sickliness
             ,
             if
             it
             comes
             out
             of
             a
             Man's
             Natural
             Constitution
             .
             All
             which
             ,
             tho'
             less
             properly
             Habits
             than
             those
             that
             are
             Acquir'd
             ,
             yet
             Habit
             having
             in
             it's
             Notion
             a
             kind
             of
             Constancy
             ,
             we
             do
             therefore
             from
             their
             Steady
             manner
             of
             working
             ,
             denominate
             Habitual
             Propensions
             ,
             Dispositions
             ,
             Affections
             ,
             or
             Determinations
             of
             the
             
             Subjects
             ,
             and
             reduce
             them
             to
             the
             Species
             of
             Habit
             .
          
           
             9.
             
             Those
             Natural
             Affections
             of
             Body
             ,
             consider'd
             as
             apt
             to
             render
             the
             Subject
             ,
             not
             to
             be
             determinately
             This
             or
             That
             in
             the
             Line
             of
             Ens
             ;
             nor
             Bigger
             or
             Lesser
             ,
             but
             only
             Alterable
             thus
             or
             thus
             ,
             without
             changing
             the
             Entity
             ,
             are
             for
             the
             most
             part
             
               Passible
               Qualities
            
             .
             This
             is
             manifest
             ;
             For
             considering
             them
             thus
             ,
             there
             is
             no
             Predicament
             but
             that
             of
             Quality
             ,
             nor
             any
             Species
             of
             Quality
             but
             This
             ,
             under
             which
             they
             can
             be
             rank't
             .
             Under
             the
             Genus
             of
             
               Passible
               Quality
            
             are
             particularly
             The
             Four
             First
             Qualities
             ,
             
               Heat
               ,
               Coldness
               ,
               Moisture
               ,
               Dryness
            
             ;
             and
             the
             Second
             ,
             (
             and
             perhaps
             Third
             )
             Qualities
             compounded
             of
             these
             ,
             with
             a
             variety
             almost
             Infinit
             ,
             of
             which
             more
             in
             Physicks
             .
          
           
             10
             All
             
               Passible
               Qualities
            
             are
             Objects
             of
             the
             Senses
             ,
             Otherwise
             they
             would
             not
             be
             Natural
             Notions
             ,
             nor
             belong
             to
             any
             Common
             Head
             ;
             and
             ,
             consequently
             ,
             we
             could
             not
             discourse
             or
             think
             of
             them
             ,
             which
             yet
             we
             experience
             we
             do
             .
          
           
             11.
             
             Yet
             't
             is
             not
             the
             Consideration
             of
             them
             as
             the
             Objects
             of
             our
             Senses
             which
             Constitutes
             them
             ,
             nor
             Essentially
             Distinguishes
             them
             ▪
             This
             is
             evident
             ,
             for
             their
             Essence
             ,
             as
             Qualities
             ,
             must
             be
             taken
             from
             their
             manner
             of
             affecting
             their
             own
             Subject
             ,
             and
             thence
             giving
             us
             ground
             of
             denominating
             it
             diversly
             ,
             or
             framing
             distinct
             Notions
             of
             it
             .
             Besides
             ,
             to
             be
             an
             Object
             of
             any
             Power
             ,
             can
             ,
             as
             such
             ,
             be
             Essential
             to
             Nothing
             ;
             because
             it
             is
             perfectly
             Extrinsecal
             to
             the
             Thing
             or
             it's
             Power
             to
             which
             't
             is
             an
             Object
             ;
             as
             will
             be
             farther
             seen
             when
             we
             come
             to
             treat
             of
             the
             Predicament
             of
             *
             Relation
             .
             
             Wherefore
             ,
             the
             Division
             of
             this
             Species
             of
             of
             Quality
             into
             Visible
             ,
             Audible
             ,
             Tangible
             ,
             &c.
             is
             Accidental
             to
             Quality
             and
             far
             from
             Intrinsecal
             or
             Essential
             .
          
           
             12.
             
             Notwithstanding
             what
             is
             said
             above
             ,
             some
             Qualities
             may
             contribute
             to
             the
             Essence
             of
             a
             Thing
             ,
             and
             so
             be
             in
             part
             Essential
             .
             For
             ,
             since
             (
             as
             is
             shewn
             in
             Metaphysicks
             )
             the
             Complexion
             of
             Accidents
             ,
             and
             of
             some
             Qualities
             ,
             among
             the
             rest
             ,
             do
             determine
             a
             Thing
             to
             be
             This
             and
             Distinct
             from
             all
             others
             ,
             and
             withal
             fit
             it
             for
             its
             
               Primary
               Operation
            
             ;
             and
             consequently
             do
             help
             to
             constitute
             the
             Essence
             of
             an
             Individual
             Body
             as
             part
             of
             it's
             Form
             ;
             Passible
             Qualities
             ,
             in
             particular
             ,
             may
             contribute
             to
             the
             Essence
             of
             a
             Thing
             ;
             or
             be
             
               in
               part
            
             ,
             and
             ,
             as
             joyn'd
             with
             Quantity
             ,
             Essential
             to
             it
             .
             Yet
             so
             ,
             that
             each
             of
             these
             consider'd
             Alone
             is
             an
             Accident
             :
             but
             all
             of
             them
             taken
             together
             and
             as
             clubbing
             to
             determin
             the
             matter
             ultimately
             to
             be
             This
             ,
             they
             are
             to
             be
             consider'd
             not
             as
             meerly
             Quantitative
             ,
             nor
             as
             Qualificative
             ,
             but
             as
             belonging
             to
             the
             
               Substantial
               Form.
            
             
          
           
             13.
             
             No
             other
             Species
             of
             Quality
             but
             Passible
             Qualities
             has
             this
             Prerogative
             ,
             Not
             Power
             :
             For
             Powers
             are
             Properties
             ;
             and
             ,
             so
             ,
             are
             conceiv'd
             to
             follow
             the
             Essence
             constituted
             ,
             and
             presuppose
             it
             ;
             much
             less
             Habits
             ,
             for
             they
             supervene
             to
             the
             Natural
             Powers
             .
             And
             least
             of
             all
             Figure
             ,
             for
             this
             is
             Extrinsecal
             to
             the
             Constitution
             of
             the
             Body
             ;
             however
             in
             Organical
             Bodies
             they
             may
             help
             to
             determine
             the
             Species
             or
             Individuum
             .
          
           
             14.
             
             Figure
             is
             nothing
             but
             the
             Termination
             of
             the
             Quantity
             of
             a
             Body
             ,
             or
             (
             which
             is
             the
             same
             )
             
               Body
               thus
               Terminated
            
             .
             For
             ,
             since
             Figure
             is
             nothing
             
             but
             such
             a
             Superficies
             ,
             and
             the
             Superficies
             is
             the
             Termination
             of
             Profundity
             which
             is
             the
             proper
             Quantity
             of
             Body
             ;
             it
             follows
             that
             Figure
             is
             nothing
             else
             but
             the
             Termination
             of
             the
             Quantity
             of
             Body
             .
             Again
             ,
             if
             we
             look
             narrowly
             into
             particular
             Figures
             ,
             we
             shall
             find
             them
             nothing
             but
             that
             the
             Quantity
             goes
             no
             further
             ,
             or
             ends
             ,
             here
             and
             there
             .
             Whence
             the
             Figure
             of
             it
             must
             necessarily
             be
             thus
             and
             thus
             .
             And
             this
             is
             all
             can
             be
             made
             of
             it
             as
             it
             is
             distinguisht
             from
             the
             Body
             it self
             or
             its
             Quantity
             ;
             however
             we
             are
             prone
             to
             conceit
             it
             ,
             as
             't
             is
             distinct
             from
             Body
             ,
             to
             be
             a
             kind
             of
             Ens.
             
          
           
             15.
             
             Figure
             alone
             is
             Incapable
             of
             more
             or
             Less
             in
             the
             same
             Species
             .
             For
             ,
             since
             Figure
             is
             the
             Termination
             of
             the
             Quantity
             of
             Body
             ,
             and
             Quantity
             being
             Divisibility
             ,
             the
             Termination
             or
             No-fartherness
             of
             Quantity
             must
             be
             
               no
               Quantity
            
             ,
             and
             therefore
             Indivisible
             ,
             and
             there
             can
             be
             no
             Degrees
             in
             Indivisibles
             ;
             it
             follows
             that
             Figure
             is
             not
             capable
             of
             more
             and
             less
             within
             the
             same
             Species
             ,
             but
             every
             Alteration
             of
             the
             Figure
             is
             a
             
               New
               Species
            
             of
             it
             .
          
           
             16.
             
             Hence
             the
             Termination
             of
             the
             Self-same
             Quantity
             (
             tho'
             being
             oft-times
             Imperceptible
             ,
             it
             happens
             to
             be
             Nameless
             ,
             )
             after
             
               Several
               Manners
            
             make
             so
             many
             
               particular
               Figures
            
             .
             For
             example
             ,
             the
             self
             same
             Quantity
             ,
             (
             viz.
             a
             Pint
             of
             Water
             ,
             )
             may
             be
             put
             into
             a
             Round
             viol
             and
             a
             Square
             or
             Oval
             one
             ;
             which
             being
             terminated
             after
             a
             particular
             manner
             ,
             do
             make
             so
             many
             particular
             kinds
             of
             Figures
             .
          
           
             Corol.
             I.
             Hence
             is
             seen
             that
             there
             is
             a
             
               Real
               Divisibility
            
             (
             that
             is
             such
             a
             Notional
             one
             as
             is
             grounded
             
             in
             Nature
             )
             between
             Quantity
             and
             Figure
             ;
             since
             the
             subject
             may
             be
             chang'd
             according
             to
             Figure
             and
             not
             according
             to
             Quantity
             ,
             of
             which
             we
             can
             have
             no
             better
             nor
             more
             familiar
             Instance
             than
             a
             Pastry-Cook's
             forming
             the
             same
             quantity
             of
             Dow
             into
             a
             Pye
             ,
             and
             a
             Lid
             for
             it
             ,
             or
             into
             Pyes
             of
             several
             Figures
             .
          
           
             17.
             
             The
             Termination
             of
             the
             Quantity
             of
             Body
             ,
             being
             the
             Outside
             ,
             that
             Circumscribes
             and
             Comprehends
             all
             the
             Body
             enclos'd
             in
             it
             ,
             which
             is
             the
             Containing
             it
             ;
             the
             Species
             of
             Figure
             ,
             simply
             speaking
             ,
             must
             be
             More
             or
             less
             a
             Capacity
             to
             contain
             Body
             ;
             that
             is
             ,
             to
             Contain
             more
             or
             less
             of
             it
             .
             Hence
             a
             Round
             Figure
             is
             the
             best
             ,
             a
             Quadrate
             Worse
             ,
             and
             a
             Parallelogram
             
               still
               worse
            
             than
             the
             former
             :
             I
             say
             ,
             simply
             speaking
             ;
             or
             regarding
             Body
             
               in
               common
            
             ;
             for
             otherwise
             ,
             if
             the
             nature
             of
             some
             sorts
             of
             Bodies
             (
             Organical
             Ones
             for
             Example
             )
             requires
             such
             a
             determinate
             Figure
             ,
             then
             that
             Figure
             is
             Better
             or
             Worse
             ,
             which
             approaches
             more
             or
             less
             to
             such
             a
             Figure
             as
             best
             sutes
             with
             that
             Nature
             ,
             fits
             it
             best
             for
             its
             Operations
             ,
             and
             makes
             the
             Symmetry
             with
             its
             other
             parts
             most
             perfect
             .
             Things
             endow'd
             with
             this
             Quality
             we
             use
             to
             call
             
               Well
               shaped
            
             or
             Handsome
             ;
             which
             ,
             with
             fit
             Colours
             rightly
             placed
             in
             the
             respective
             Parts
             ,
             make
             up
             that
             amiable
             Quality
             we
             call
             Beauty
             .
          
           
             18.
             
             All
             Corporeal
             Qualities
             are
             in
             reality
             the
             very
             Particles
             or
             Parts
             of
             Body
             .
             This
             has
             been
             prov'd
             *
             above
             ,
             where
             it
             was
             shewn
             ,
             that
             Accidents
             are
             not
             Entities
             ,
             nor
             can
             exist
             of
             themselves
             ,
             but
             meerly
             by
             their
             Identity
             with
             their
             subject
             .
          
           
             19.
             
             Wherefore
             Corporeal
             Powers
             are
             nothing
             but
             several
             Mixt
             Parts
             ,
             so
             contriv'd
             and
             Organiz'd
             ,
             
             as
             enable
             the
             Compounds
             to
             perform
             such
             and
             such
             Operations
             .
             Corporeal
             Habits
             are
             nothing
             but
             the
             same
             Parts
             by
             Vse
             and
             Bending
             to
             and
             fro
             made
             plyable
             ,
             and
             ,
             so
             ,
             apt
             to
             perform
             them
             
               more
               easily
            
             .
             The
             
               Passible
               Qualities
            
             are
             the
             same
             Parts
             as
             rendring
             the
             Subject
             either
             perfectly
             or
             imperfectly
             Divisible
             or
             Capable
             to
             be
             Alter'd
             by
             Natural
             Causes
             .
             Figure
             can
             the
             least
             be
             thought
             to
             have
             any
             Being
             of
             its
             own
             ,
             since
             it
             is
             onely
             the
             Termination
             of
             Quantity
             which
             is
             it self
             but
             a
             Determination
             of
             Body
             .
          
           
             Corol.
             II.
             Hence
             is
             evident
             that
             all
             the
             Qualities
             that
             affect
             our
             Senses
             are
             nothing
             but
             the
             minute
             and
             subtil
             particles
             or
             Effluviums
             of
             Bodies
             ;
             sent
             out
             from
             them
             ,
             and
             lighting
             on
             those
             most
             tender
             and
             sensible
             Receivers
             ,
             and
             affecting
             them
             agreeably
             or
             disagreebly
             to
             the
             nature
             of
             the
             Subjects
             .
             And
             the
             same
             may
             be
             said
             of
             the
             Ideas
             lodg'd
             in
             the
             Fancy
             or
             Imaginative
             Power
             it self
             .
             Nor
             will
             this
             be
             hard
             to
             conceive
             if
             we
             reflect
             attentively
             ,
             how
             Quantitative
             particles
             may
             be
             still
             less
             and
             less
             ,
             almost
             Infinitely
             .
          
           
             Corol.
             III.
             Nor
             will
             it
             hence
             follow
             ,
             that
             Cartesians
             and
             Aristotelians
             agree
             in
             the
             main
             about
             the
             Explication
             of
             Nature
             ,
             in
             regard
             they
             do
             both
             of
             them
             hold
             ,
             that
             there
             is
             nothing
             but
             the
             Matter
             or
             Substance
             thus
             or
             thus
             Modify'd
             .
             For
             ,
             the
             Aristotelians
             give
             an
             account
             of
             there
             
               Minima
               Naturalia
            
             ;
             they
             make
             them
             Mixt
             Bodies
             ;
             they
             reduce
             them
             to
             their
             First
             or
             Original
             Mixture
             ;
             and
             shew
             the
             Intrinsecal
             Temperature
             or
             Constitution
             of
             their
             Subject
             ,
             or
             the
             
               Inform'd
               Matter
            
             
             of
             which
             they
             consist
             ,
             from
             the
             Conjunction
             of
             the
             highest
             and
             most
             known
             Notions
             in
             nature
             ,
             viz.
             of
             that
             matter
             and
             Quantity
             diversly
             proportion'd
             ;
             whence
             arise
             the
             Natures
             of
             Rarity
             and
             Density
             in
             the
             First
             species
             of
             Bodies
             .
             None
             of
             which
             the
             Cartesians
             do
             ;
             nor
             can
             they
             by
             their
             Principles
             reach
             the
             Explication
             of
             their
             
               First
               Matter
            
             ,
             or
             render
             any
             tolerable
             account
             of
             it
             ;
             whether
             it
             is
             Dense
             or
             
               Rare
               ,
               Hard
            
             or
             Soft
             ,
             &c.
             as
             will
             be
             more
             amply
             demonstrated
             in
             the
             Appendix
             .
          
           
             20.
             
             Nothing
             more
             obstructs
             the
             way
             to
             Natural
             Science
             than
             the
             doctrin
             of
             Vulgar
             Philosophers
             ,
             That
             Qualities
             are
             certain
             Kinds
             of
             
               little
               Entities
            
             ,
             which
             of
             themselves
             have
             a
             diminutive
             sort
             of
             Being
             ,
             and
             are
             able
             to
             produce
             such
             and
             such
             Effects
             .
             For
             example
             ,
             Ask
             them
             how
             a
             Bell
             works
             that
             effect
             upon
             my
             Ear
             which
             we
             call
             Sound
             ;
             they
             'll
             tell
             you
             there
             is
             a
             Quality
             in
             the
             Bell
             call'd
             Sonoreity
             ,
             whose
             nature
             it
             is
             to
             make
             a
             Sound
             .
             Ask
             how
             a
             Green
             thing
             makes
             such
             a
             pleasing
             Impression
             on
             my
             Eye
             ;
             they
             'll
             answer
             ,
             There
             is
             a
             certain
             Quality
             in
             it
             call'd
             Greenness
             ,
             whose
             nature
             't
             is
             to
             work
             such
             an
             Effect
             ;
             and
             so
             of
             the
             rest
             .
             Which
             ridiculous
             Method
             
               explicates
               nothing
            
             ,
             but
             makes
             the
             Silliest
             old
             wife
             as
             good
             a
             Philosopher
             as
             the
             most
             Learned
             Naturalist
             ,
             if
             she
             can
             but
             name
             the
             Word
             that
             Signifies
             that
             Quality
             .
             Next
             ,
             it
             makes
             Learners
             rest
             easily
             contented
             ,
             and
             well
             appay'd
             with
             a
             meer
             Word
             ;
             whence
             they
             will
             grow
             Negligent
             and
             Careless
             to
             take
             pains
             to
             look
             into
             the
             Natures
             of
             the
             Things
             ;
             or
             else
             (
             if
             they
             have
             any
             wit
             in
             them
             ,
             )
             to
             despair
             of
             all
             knowledge
             of
             Nature
             ,
             by
             seeing
             their
             Masters
             so
             profoundly
             
             Ignorant
             ,
             and
             so
             Superficially
             Learned
             .
             And
             lastly
             ,
             it
             hinders
             Learners
             from
             Seeing
             ,
             or
             even
             endeavouring
             to
             see
             ,
             the
             Natural
             Proportion
             and
             Alliance
             between
             
               Proper
               Causes
            
             and
             their
             Effects
             ;
             and
             inclines
             them
             to
             take
             purely
             
               upon
               trust
            
             the
             whole
             Administration
             of
             Nature
             ,
             and
             all
             Consequence
             of
             one
             thing
             from
             another
             ,
             which
             renders
             all
             natural
             Science
             precarious
             .
             For
             ,
             't
             is
             not
             Science
             ,
             unless
             we
             use
             our
             
               own
               Eyes
            
             ,
             and
             see
             the
             point
             Demonstrated
             .
             
               Jurare
               in
               verba
            
             —
             is
             (
             in
             such
             cases
             )
             the
             Fool
             's
             Oath
             ;
             and
             is
             ,
             in
             plain
             terms
             ,
             to
             swear
             the
             Devoting
             or
             giving
             up
             our
             Reason
             to
             a
             Slothful
             Contentedness
             never
             to
             grow
             Wiser
             .
          
        
         
           
             LESSON
             VII
             .
             Of
             the
             Common
             Head
             of
             Relation
             .
          
           
             1.
             
             THE
             Notion
             of
             Relation
             being
             what
             one
             Individual
             Thing
             is
             ,
             if
             
               compar'd
               to
               another
            
             ,
             there
             must
             be
             some
             
               Real
               Ground
            
             of
             it
             in
             the
             thing
             Referr'd
             ,
             which
             is
             the
             Reason
             of
             our
             Referring
             it
             ,
             and
             by
             which
             formally
             we
             do
             thus
             Refer
             it
             :
             For
             otherwise
             Relation
             would
             be
             a
             Chimerical
             and
             Fictitious
             Notion
             ;
             and
             not
             a
             Real
             or
             Natural
             one
             ,
             common
             to
             all
             Mankind
             ,
             and
             held
             by
             them
             to
             be
             such
             ;
             which
             yet
             we
             experience
             ,
             by
             our
             daily
             Converse
             with
             them
             ,
             
               it
               is
            
             .
          
           
           
             2.
             
             This
             Ground
             cannot
             be
             their
             having
             Disparate
             or
             
               Disagreeing
               Notions
            
             in
             them
             ,
             or
             their
             being
             of
             Disparate
             Orders
             ,
             which
             have
             nothing
             to
             do
             with
             one
             another
             :
             For
             ,
             we
             find
             that
             we
             cannot
             Refer
             or
             compare
             Green
             and
             
               Hard
               ,
               Youthful
            
             and
             
               Transparent
               ,
               Hot
            
             and
             Triangular
             ,
             nor
             any
             other
             
               disparate
               Notions
            
             ;
             nor
             yet
             a
             Writer
             and
             a
             Plough-share
             ,
             a
             Father
             and
             a
             Mill-stone
             ,
             a
             Brother
             and
             a
             
               Handsaw
               ,
               &c.
            
             because
             they
             are
             in
             Disparate
             Orders
             ,
             and
             have
             no
             Respect
             to
             one
             another
             ,
             grounding
             our
             Referring
             them
             or
             Comparing
             them
             together
             ,
             as
             have
             a
             Writer
             and
             a
             Writing
             ,
             a
             Father
             and
             a
             Son
             ,
             a
             Baker
             and
             
               Bread
               ,
               &c.
            
             
          
           
             3.
             
             Wherefore
             the
             Ground
             of
             Relation
             must
             either
             be
             some
             Notion
             agreeing
             to
             both
             the
             things
             related
             ,
             that
             is
             ,
             found
             to
             belong
             to
             both
             ,
             either
             Intrinsecally
             or
             Extrinsecally
             ,
             or
             else
             their
             having
             Communication
             with
             one
             another
             by
             way
             of
             natural
             Action
             and
             Passion
             .
             This
             is
             prov'd
             by
             the
             former
             Section
             ,
             and
             is
             evident
             ,
             because
             there
             can
             be
             no
             other
             Considerations
             by
             which
             they
             can
             be
             order'd
             to
             one
             another
             ,
             or
             be
             of
             the
             same
             Order
             ,
             but
             their
             having
             some
             Intrinsecal
             Notion
             common
             to
             both
             ,
             or
             else
             their
             Acting
             and
             Suffering
             upon
             and
             from
             one
             another
             ,
             which
             is
             an
             Extrinsecal
             Consideration
             .
          
           
             4.
             
             Relations
             of
             the
             first
             sort
             ,
             which
             have
             one
             and
             the
             same
             Notion
             in
             them
             ,
             are
             of
             as
             many
             kinds
             as
             there
             are
             Heads
             of
             Notions
             ,
             since
             all
             these
             have
             a
             kind
             of
             Nature
             or
             Notion
             in
             them
             ,
             and
             so
             some
             kind
             of
             Transcendent
             Unity
             .
             Thus
             ,
             if
             they
             have
             the
             same
             Nature
             or
             Essence
             in
             them
             which
             belongs
             to
             the
             Common
             Head
             of
             Substance
             ,
             the
             Relation
             between
             them
             is
             call'd
             Identity
             ,
             which
             is
             their
             being
             
             of
             one
             and
             the
             same
             kind
             of
             Entity
             .
             If
             of
             one
             and
             the
             same
             Notion
             of
             Quantity
             ,
             't
             is
             call'd
             Equality
             ,
             which
             is
             their
             being
             of
             one
             and
             the
             same
             Quantity
             :
             If
             of
             Quality
             ,
             't
             is
             call'd
             Likeness
             :
             if
             of
             Action
             ,
             (
             singly
             consider'd
             )
             they
             are
             call'd
             Co-actors
             ,
             as
             Fellow-Souldiers
             ,
             Fellow-Servants
             ,
             &c.
             
             If
             of
             Passion
             (
             singly
             consider'd
             )
             Fellow-Sufferers
             ,
             Fellow-Martyrs
             ,
             &c.
             
             If
             of
             Place
             ,
             (
             or
             Vbi
             )
             Bed-fellows
             ,
             Chamber-fellows
             ,
             Townsmen
             ,
             Country-men
             ,
             &c.
             
             If
             of
             Time
             ,
             Contemporaries
             ,
             Co-eve
             ,
             or
             born
             at
             the
             same
             time
             .
             If
             of
             Habit
             ,
             Fellow-Mourners
             ,
             Fellow-Curassiers
             ,
             Fellow-Souldiers
             of
             the
             Blew
             or
             Grey
             Regiment
             .
             If
             of
             Situation
             ,
             Fellow-Assessors
             or
             Sitters
             ;
             tho'
             such
             as
             this
             seldom
             occur
             .
             Nay
             there
             may
             be
             a
             Relation
             grounded
             on
             having
             the
             same
             notion
             even
             of
             Relation
             in
             them
             ;
             as
             Parents
             or
             Fellow-begetters
             .
          
           
             5.
             
             Of
             the
             second
             sort
             grounded
             on
             Action
             and
             
               Passion
               ,
               not
               singly
            
             consider'd
             ,
             but
             with
             an
             Order
             to
             one
             another
             ,
             or
             
               as
               Inferring
               one
               another
            
             ,
             are
             such
             as
             these
             ,
             viz.
             Father
             and
             Son
             ,
             Master
             and
             Servant
             ,
             Prince
             and
             Subject
             ,
             Tutor
             and
             Pupil
             ;
             which
             are
             grounded
             on
             the
             Actions
             and
             Passions
             of
             Begetting
             and
             being
             Begotten
             ,
             Commanding
             and
             being
             Commanded
             ,
             Governing
             and
             being
             Governed
             ,
             Teaching
             and
             being
             Taught
             ,
             &c.
             
          
           
             6.
             
             In
             both
             these
             sorts
             of
             Relations
             the
             things
             Referr'd
             must
             have
             their
             Correlates
             ;
             that
             is
             ,
             there
             must
             be
             a
             mutual
             Relation
             on
             both
             sides
             .
             In
             the
             former
             of
             them
             ,
             because
             there
             is
             the
             selfsame
             Ground
             or
             Reason
             of
             Referring
             in
             one
             as
             in
             the
             
               other
               ,
               viz.
            
             that
             one
             
               same
               Notion
            
             ,
             Common
             or
             Belonging
             to
             Both
             ,
             to
             wit
             ,
             the
             same
             Essence
             ,
             same
             Quantity
             ,
             same
             Quality
             ,
             same
             Relation
             ,
             same
             
             Place
             ,
             same
             Time
             ,
             same
             sort
             of
             Action
             and
             Passion
             ,
             same
             Situation
             ,
             and
             the
             same
             Habit.
             
          
           
             7.
             
             This
             Agreeing
             and
             Corresponding
             of
             the
             two
             things
             thus
             Related
             in
             those
             of
             the
             former
             kind
             of
             Relation
             ,
             must
             be
             meant
             to
             be
             their
             Agreeing
             in
             the
             same
             Abstracted
             and
             Common
             or
             Specifical
             Notion
             ,
             and
             not
             in
             the
             same
             Individual
             one
             .
             For
             ,
             otherwise
             two
             Men
             could
             not
             have
             Identity
             in
             their
             Individual
             Essence
             ,
             since
             then
             they
             would
             be
             the
             same
             and
             
               not
               the
               same
            
             ,
             that
             is
             ,
             Vnum
             and
             Non-unum
             :
             And
             ,
             for
             the
             same
             reason
             ,
             
               Intrinsecal
               Accidents
            
             being
             Identify'd
             with
             the
             Subjects
             in
             which
             they
             inhere
             ,
             and
             having
             no
             Entity
             but
             theirs
             ,
             they
             can
             have
             no
             Individuality
             but
             
               by
               them
            
             ,
             and
             so
             the
             same
             Individual
             Intrinsecal
             Accident
             cannot
             be
             Common
             to
             two
             Subjects
             or
             Substances
             ,
             but
             must
             be
             Individually
             Two
             ,
             as
             They
             are
             .
             Whence
             the
             Relations
             grounded
             on
             them
             must
             be
             upon
             their
             being
             the
             same
             in
             Species
             or
             Kind
             ,
             and
             not
             Individually
             .
             Which
             reason
             holds
             equally
             for
             those
             Relations
             that
             are
             grounded
             on
             
               Action
               ,
               Passion
            
             ,
             and
             Situation
             ,
             and
             the
             rest
             :
             For
             ,
             two
             things
             cannot
             be
             in
             one
             Individual
             place
             (
             that
             is
             ,
             in
             a
             place
             capable
             to
             hold
             but
             one
             Individual
             thing
             )
             without
             Penetration
             of
             Bodies
             :
             Nor
             is
             it
             possible
             ,
             in
             the
             course
             of
             Natural
             Causes
             ,
             that
             two
             should
             be
             born
             or
             dye
             at
             the
             same
             precise
             Time
             ,
             that
             is
             ,
             in
             such
             a
             portion
             of
             Time
             as
             is
             terminated
             by
             the
             same
             Instants
             :
             Nor
             can
             Two
             wear
             the
             same
             Individual
             Arms
             ,
             &c.
             at
             once
             .
             Wherefore
             it
             must
             be
             meant
             ,
             that
             the
             Notion
             common
             to
             both
             must
             be
             an
             abstracted
             or
             specifical
             Notion
             ,
             and
             not
             the
             Individual
             .
          
           
           
             8.
             
             The
             Relations
             of
             the
             later
             sort
             became
             Mutual
             upon
             another
             score
             ,
             viz.
             because
             Action
             and
             its
             proper
             Passion
             corresponding
             to
             it
             ,
             do
             
               infer
               one
               another
            
             ;
             For
             ,
             nothing
             can
             Act
             ,
             but
             it
             must
             Act
             upon
             something
             that
             receives
             that
             Action
             ,
             or
             suffers
             by
             it
             ;
             nor
             suffer
             or
             be
             Acted
             upon
             ,
             but
             by
             something
             that
             Acts
             on
             it
             .
          
           
             9.
             
             There
             is
             a
             Third
             Mix'd
             sort
             of
             Relation
             ,
             call'd
             ,
             
               Of
               the
               thing
               Measured
               to
               the
               Measure
            
             ;
             that
             is
             ,
             when
             the
             Thing
             Related
             depends
             for
             its
             Essence
             or
             its
             Perfection
             ,
             on
             Another
             ,
             and
             that
             other
             does
             not
             at
             all
             depend
             for
             either
             on
             it
             .
             For
             Example
             ,
             When
             a
             Picture
             is
             drawn
             from
             the
             Prototype
             ,
             it
             depends
             on
             the
             Prototype
             for
             its
             Perfection
             ,
             and
             is
             ,
             as
             it
             were
             ,
             Measur'd
             by
             it
             ,
             in
             regard
             't
             is
             only
             so
             far
             Good
             or
             Bad
             as
             it
             resembles
             the
             Man
             it
             was
             drawn
             for
             ;
             but
             the
             Prototype
             or
             the
             Man
             ,
             gets
             Nothing
             ,
             nor
             is
             in
             the
             least
             Better
             or
             Worse
             ,
             by
             having
             a
             Picture
             drawn
             from
             him
             .
             Again
             ,
             there
             is
             a
             common
             Notion
             of
             Lineaments
             and
             Colour
             found
             in
             both
             ,
             which
             makes
             it
             seem
             to
             partake
             of
             the
             first
             sort
             of
             Relation
             ;
             also
             the
             Prototype
             ,
             by
             imprinting
             an
             Idea
             of
             it self
             in
             the
             Painter
             ,
             enables
             him
             in
             some
             sort
             to
             draw
             him
             ,
             and
             so
             contributes
             something
             to
             that
             Action
             which
             gives
             it
             to
             partake
             of
             the
             Second
             Kind
             :
             so
             that
             this
             Kind
             of
             Relation
             seems
             to
             be
             Mixt
             of
             the
             
               other
               two
            
             ,
             and
             yet
             (
             as
             will
             be
             shown
             )
             is
             perfectly
             of
             Neither
             .
          
           
             10.
             
             This
             kind
             of
             Relation
             is
             not
             Mutual
             ,
             but
             is
             found
             only
             on
             the
             side
             of
             the
             thing
             measured
             :
             For
             ,
             since
             the
             Measure
             (
             
               v.
               g.
            
             the
             Prototype
             )
             has
             no
             natural
             Order
             of
             Agency
             or
             Patiency
             by
             which
             it
             respects
             the
             Picture
             ,
             because
             the
             Man
             is
             not
             a
             
             Thing
             naturally
             ordain'd
             to
             work
             upon
             the
             Fancy
             of
             the
             Painter
             so
             to
             render
             him
             ,
             a
             perfect
             Efficient
             cause
             of
             the
             Picture
             ,
             as
             Fire
             is
             Ordain'd
             to
             Heat
             ,
             a
             Master
             to
             Command
             ,
             &c.
             
             Nor
             is
             there
             a
             true
             
               Vnity
               of
               Form
            
             ,
             to
             wit
             ,
             of
             Colour
             and
             Figure
             ,
             in
             both
             ,
             but
             only
             some
             Counterfeit
             Resemblance
             of
             them
             ;
             whence
             we
             cannot
             ,
             without
             speaking
             nonsense
             ,
             say
             ,
             
               The
               Man
               is
               like
               his
               Picture
               ,
            
             as
             we
             can
             that
             the
             Picture
             is
             
               like
               the
               Man
            
             ,
             or
             that
             two
             white
             Walls
             are
             
               like
               one
               another
            
             ;
             nor
             (
             as
             was
             said
             )
             does
             the
             Man
             receive
             any
             degree
             of
             Perfection
             or
             Imperfection
             by
             being
             pictur'd
             ;
             it
             follows
             ,
             that
             there
             is
             no
             Ground
             or
             Reason
             on
             the
             
             Man's
             side
             to
             make
             him
             Related
             to
             his
             Picture
             ;
             wherefore
             he
             has
             no
             Real
             Relation
             to
             it
             at
             all
             ,
             but
             only
             a
             Verbal
             one
             ,
             consisting
             in
             the
             Grammatical
             chiming
             of
             the
             word
             pictured
             to
             ●●●ure
             .
          
           
             11.
             
             Of
             this
             sort
             are
             the
             Relations
             between
             all
             our
             Powers
             ,
             whether
             Corporeal
             or
             Intellectual
             ,
             to
             their
             Objects
             ;
             for
             the
             very
             Essence
             and
             Nature
             of
             those
             Powers
             is
             to
             
               see
               ,
               hear
            
             ,
             or
             understand
             the
             Objects
             :
             and
             the
             Perfections
             of
             the
             Powers
             in
             their
             several
             kinds
             ,
             are
             Measured
             and
             rated
             by
             their
             doing
             this
             Better
             or
             Worse
             ;
             whereas
             the
             Objects
             are
             never
             the
             Better
             by
             being
             
               seen
               ,
               heard
            
             ,
             or
             known
             .
             Wherefore
             there
             wants
             on
             those
             Objects
             side
             a
             
               Real
               Ground
            
             ,
             and
             therefore
             a
             
               Real
               Relation
            
             to
             our
             Powers
             ;
             however
             ,
             the
             words
             Seer
             and
             
               Seen
               ,
               Knower
            
             and
             Known
             ,
             do
             answer
             one
             another
             ,
             as
             if
             they
             were
             proper
             Agents
             and
             Patients
             ,
             and
             Order'd
             mutually
             to
             each
             other
             .
          
           
             12.
             
             Of
             this
             sort
             too
             is
             the
             Relation
             between
             GOD
             ,
             as
             Creator
             ,
             and
             his
             Creatures
             .
             For
             ,
             seeing
             the
             Creature
             has
             received
             all
             it
             has
             ,
             or
             can
             
             have
             ,
             from
             its
             Creator
             ;
             that
             is
             ,
             has
             to
             be
             an
             Ens
             ,
             and
             not
             a
             meer
             Nothing
             from
             the
             Essential
             Ideas
             it
             had
             from
             all
             Eternity
             in
             the
             Divine
             Understanding
             ;
             and
             was
             put
             afterwards
             into
             Actual
             Being
             or
             Existence
             ,
             and
             is
             conserv'd
             in
             the
             same
             by
             his
             continual
             Influence
             ;
             and
             has
             ,
             besides
             all
             its
             Accidental
             Perfections
             and
             Conveniences
             ,
             by
             the
             course
             of
             Causes
             ,
             laid
             by
             his
             Divine
             Providence
             (
             all
             which
             is
             demonstrated
             in
             Metaphysicks
             )
             :
             Hence
             there
             is
             all
             the
             Ground
             imaginable
             of
             a
             Real
             Relation
             on
             the
             Creature
             's
             part
             towards
             GOD.
             On
             the
             other
             side
             ,
             since
             GOD
             gains
             no
             kind
             of
             perfection
             by
             making
             Creatures
             ,
             nor
             is
             intrinsecally
             better
             in
             the
             least
             by
             his
             Creating
             them
             ,
             there
             can
             be
             
               no
               Ground
            
             at
             all
             of
             a
             Real
             Relation
             on
             GOD's
             side
             to
             the
             Creature
             ,
             but
             only
             a
             Verbal
             Sound
             of
             [
             Creator
             ]
             answering
             Grammatically
             to
             Creature
             ,
             as
             Creature
             does
             to
             Creator
             .
             So
             important
             a
             thing
             it
             is
             in
             Philosophy
             not
             to
             be
             deluded
             by
             Articulate
             Ayr
             ,
             or
             meer
             Characters
             ,
             but
             to
             look
             deeply
             and
             attentively
             into
             the
             Thing
             it self
             ,
             and
             to
             guide
             our
             Thoughts
             by
             what
             we
             find
             there
             ,
             lest
             we
             come
             to
             frame
             Mock-notions
             out
             of
             our
             Fancy
             which
             Nature
             never
             gave
             us
             .
          
           
             Corol.
             I.
             Hence
             follows
             ,
             that
             all
             the
             Expressions
             of
             the
             Holy
             Scripture
             of
             a
             Pact
             or
             Covenant
             between
             God
             and
             Creatures
             ,
             That
             ,
             upon
             their
             behaving
             themselves
             thus
             and
             thus
             ,
             he
             enters
             an
             Obligation
             of
             doing
             thus
             or
             thus
             towards
             them
             ;
             the
             which
             do
             ,
             consequently
             ,
             put
             God
             and
             the
             Creature
             upon
             the
             same
             rank
             of
             Agency
             and
             Patiency
             :
             It
             follows
             ,
             I
             say
             ,
             that
             such
             Expressions
             are
             purely
             Metaphorical
             ,
             and
             far
             from
             Proper
             or
             Literally
             
             True
             ;
             but
             are
             spoken
             
               humano
               more
            
             ,
             or
             in
             accommodation
             to
             our
             Human
             Actions
             and
             Manners
             of
             Proceeding
             .
             For
             ,
             on
             
             God's
             side
             there
             is
             nothing
             but
             his
             Infinit
             Wisdom
             and
             Goodness
             ,
             carrying
             on
             Supernatural
             Good
             Dispositions
             to
             conformable
             Effects
             ,
             as
             he
             does
             Natural
             Dispositions
             to
             Effects
             suitable
             to
             the
             Nature
             of
             such
             things
             .
             Which
             Rectitude
             of
             his
             Will
             being
             Essential
             to
             him
             ,
             and
             consequently
             Independent
             on
             Creatures
             or
             their
             Actions
             ,
             had
             produc'd
             the
             same
             Effects
             whether
             he
             had
             made
             any
             such
             Covenant
             or
             no.
             And
             the
             same
             may
             be
             said
             proportionably
             of
             
             God's
             Promising
             ,
             Threatening
             ,
             Commanding
             ,
             Requiring
             Satisfaction
             ,
             Accepting
             the
             Payment
             of
             it
             ,
             and
             such-like
             ;
             which
             tho'
             Metaphorical
             ,
             are
             notwithstanding
             True
             ,
             amount
             to
             the
             same
             ,
             and
             induce
             the
             same
             Effects
             ,
             tho'
             in
             a
             more
             soveraign
             way
             ,
             and
             more
             becoming
             
             God's
             Infinit
             Majesty
             ,
             than
             the
             Gross
             Capacity
             of
             the
             Generality
             of
             Mankind
             (
             for
             whose
             sake
             those
             low
             Conceptions
             and
             Expressions
             were
             us'd
             )
             can
             apprehend
             .
          
           
             13.
             
             There
             is
             yet
             another
             sort
             of
             Mutual
             Relations
             ,
             which
             are
             partly
             Artificial
             ,
             partly
             Natural
             ;
             such
             as
             are
             those
             of
             Genus
             and
             
               Species
               ,
               Antecedent
            
             and
             
               Consequent
               ,
               Subject
            
             and
             
               Predicate
               ,
               Premisses
            
             and
             
               Conclusion
               ,
               &c.
            
             
             These
             are
             partly
             Natural
             ,
             in
             regard
             our
             Vnderstanding
             has
             its
             distinct
             Nature
             or
             Notion
             ,
             as
             well
             as
             Whiteness
             ,
             Action
             or
             any
             other
             Ground
             of
             Relation
             hitherto
             spoken
             of
             ;
             and
             these
             are
             grounded
             on
             the
             
               Manner
               of
               the
               Objects
               existing
               in
               our
               Vnderstanding
            
             ;
             where
             they
             are
             as
             truly
             Vniversal
             and
             
               Particular
               ,
               Subject
            
             
             and
             
               Predicate
               ,
               &c.
            
             as
             the
             Wall
             is
             White
             ,
             or
             the
             Quantity
             a
             Yard
             ,
             &c.
             
             And
             they
             are
             also
             partly
             Artificial
             ,
             because
             Artists
             in
             Logick
             ,
             who
             reflect
             on
             the
             things
             as
             they
             are
             in
             our
             Minds
             ,
             do
             make
             use
             of
             such
             to
             clear
             their
             Notions
             ,
             predicate
             them
             of
             one
             another
             ,
             and
             discourse
             of
             them
             exactly
             .
          
           
             14.
             
             Wherefore
             those
             Logicians
             who
             call
             them
             
               Relationes
               Rationis
            
             ,
             meaning
             to
             oppose
             them
             by
             that
             Expression
             to
             Real
             Relations
             ,
             seem
             to
             forget
             that
             the
             *
             Understanding
             and
             its
             manner
             of
             working
             are
             Real
             ;
             whereas
             they
             have
             more
             of
             Entity
             ,
             and
             consequently
             of
             Reality
             ,
             in
             them
             than
             Bodies
             ,
             and
             their
             Powers
             or
             Manners
             of
             Working
             have
             ;
             and
             ,
             consequently
             ,
             those
             Relations
             are
             far
             more
             Real
             than
             those
             which
             are
             grounded
             on
             Corporeal
             Powers
             and
             their
             Operations
             .
          
           
             15.
             
             The
             Substance
             (
             as
             it
             were
             )
             of
             Relation
             consists
             in
             that
             
               Immediate
               Ground
            
             which
             is
             the
             Reason
             of
             our
             referring
             one
             thing
             to
             another
             .
             For
             ,
             't
             is
             Evident
             ,
             that
             't
             is
             the
             
               Thing
               it self
            
             in
             my
             Mind
             which
             is
             Referr'd
             ,
             and
             not
             the
             Act
             of
             the
             Mind
             Referring
             it
             .
             For
             example
             ;
             Two
             White
             things
             have
             Vnity
             of
             Form
             ,
             or
             the
             same
             Notion
             in
             them
             ,
             which
             makes
             them
             Really
             Alike
             
               of
               themselves
            
             ,
             were
             they
             in
             a
             Comparing
             Power
             ,
             that
             could
             actually
             Referr
             them
             and
             denominate
             them
             Relatively
             as
             their
             Nature
             requires
             ;
             so
             that
             it
             is
             not
             the
             Act
             of
             my
             Understanding
             which
             made
             the
             white
             Walls
             really
             Alike
             ,
             but
             their
             
               own
               Natures
            
             which
             are
             the
             Object
             of
             my
             Act
             ;
             by
             means
             notwithstanding
             of
             the
             Comparative
             Act
             of
             my
             Understanding
             ,
             which
             they
             inform'd
             ,
             as
             a
             
               necessary
               Condition
            
             to
             relate
             them
             actually
             ,
             and
             without
             which
             they
             had
             each
             of
             them
             had
             but
             the
             Absolute
             
             Notion
             of
             White
             ,
             and
             not
             the
             Relative
             one
             of
             being
             Alike
             .
          
           
             Corol.
             II.
             Hence
             we
             have
             some
             light
             given
             us
             how
             there
             may
             be
             True
             and
             Real
             Relations
             in
             God
             ,
             Knowing
             and
             Loving
             himself
             ;
             and
             ,
             how
             they
             depend
             and
             
               not
               depend
            
             on
             our
             Understanding
             .
          
           
             16.
             
             The
             Intrinsecal
             Differences
             of
             Relation
             being
             more
             and
             less
             ,
             and
             our
             Act
             adding
             nothing
             to
             the
             Substance
             of
             the
             Relation
             ,
             they
             must
             be
             taken
             from
             the
             Greater
             or
             Lesser
             Ground
             or
             Reason
             why
             the
             thing
             is
             referr'd
             to
             another
             .
             Hence
             our
             greatest
             Relation
             is
             to
             God
             ,
             because
             all
             the
             good
             we
             have
             or
             can
             have
             does
             entirely
             Referr
             us
             to
             him
             .
             Upon
             which
             therefore
             is
             founded
             all
             our
             Religious
             Respects
             ,
             and
             our
             Duties
             of
             Serving
             ,
             Obeying
             and
             Adoring
             him
             .
             Next
             follows
             the
             Relation
             of
             a
             Husband
             to
             a
             Wife
             ,
             who
             is
             (
             in
             some
             manner
             )
             the
             same
             Individual
             with
             himself
             .
             After
             them
             comes
             our
             Relation
             to
             our
             Parents
             ,
             who
             concurr'd
             to
             our
             Being
             ,
             gave
             us
             Education
             ,
             and
             provided
             for
             our
             Subsistence
             .
             Then
             to
             Mankind
             ,
             to
             whom
             we
             are
             Related
             by
             Identity
             of
             Nature
             ;
             to
             our
             Country
             ,
             our
             King
             ,
             and
             other
             Superiours
             ,
             according
             to
             their
             several
             Ranks
             ;
             to
             our
             
               Kinsfolks
               ,
               Neighbours
               ,
               &c.
            
             from
             which
             Relations
             arise
             several
             Duties
             in
             proportion
             to
             the
             more
             or
             less
             important
             Reason
             or
             Ground
             that
             makes
             them
             more
             or
             less
             nearer
             or
             remotely
             Related
             to
             us
             .
          
        
         
           
           
             LESSON
             VIII
             .
             Of
             the
             Common
             Heads
             of
             Action
             and
             Passion
             .
          
           
             1.
             
             THERE
             are
             Two
             ,
             and
             but
             Two
             ,
             Common
             Heads
             of
             Extrinsecals
             conceiv'd
             to
             be
             apply'd
             to
             one
             another
             by
             way
             of
             Motion
             .
             For
             ,
             since
             Motion
             has
             two
             Terms
             ,
             viz.
             that
             thing
             from
             whence
             it
             comes
             ,
             and
             that
             to
             which
             it
             reaches
             ,
             and
             these
             are
             distinct
             Considerations
             ;
             hence
             we
             have
             Two
             Common
             Heads
             of
             one
             Extrinsecal
             thing
             conceiv'd
             to
             be
             apply'd
             to
             another
             by
             way
             of
             Motion
             .
             Nor
             can
             there
             be
             more
             ;
             for
             Motion
             ,
             consider'd
             (
             as
             it
             were
             )
             in
             the
             Midway
             between
             those
             Terms
             ,
             has
             no
             Notion
             but
             that
             of
             meer
             Motion
             ;
             whence
             it
             is
             the
             very
             Notion
             of
             
               Successive
               Quantity
            
             ,
             and
             belongs
             clearly
             to
             that
             Common
             Head
             ,
             and
             therefore
             cannot
             belong
             to
             another
             ,
             or
             constitute
             a
             new
             one
             .
          
           
             2.
             
             The
             Notion
             of
             Motion
             is
             the
             most
             Imperfect
             of
             all
             our
             Notions
             ,
             and
             most
             approaching
             to
             Non-Entity
             .
             For
             ,
             since
             Motion
             ,
             as
             it
             superadds
             to
             the
             Extensive
             Quantity
             of
             its
             Subject
             ,
             is
             wholly
             made
             up
             of
             
               not
               being
            
             in
             this
             place
             ,
             or
             that
             ;
             or
             ,
             of
             
               not
               being
               still
               here
            
             and
             
               not
               being
               yet
               there
            
             ;
             nor
             has
             any
             thing
             of
             Permanency
             ,
             which
             is
             in
             a
             manner
             the
             same
             Notion
             with
             
               Actual
               Being
            
             ;
             it
             follows
             ,
             that
             ,
             besides
             the
             Common
             disadvantage
             
             other
             Accidents
             are
             liable
             to
             ,
             of
             having
             no
             Entity
             of
             their
             own
             but
             what
             's
             borrow'd
             of
             their
             Subjects
             ,
             it
             has
             moreover
             this
             ,
             that
             neither
             it self
             ,
             nor
             any
             part
             of
             it self
             ,
             exists
             so
             much
             as
             for
             one
             Moment
             .
             Wherefore
             Ens
             being
             a
             Capacity
             of
             Existence
             ,
             Motion
             seems
             to
             be
             (
             in
             a
             manner
             )
             incapable
             of
             Existence
             ,
             or
             a
             Non-Entity
             ;
             and
             this
             out
             of
             its
             own
             
               peculiar
               Nature
            
             or
             Notion
             .
             Again
             ,
             since
             in
             every
             part
             of
             Motion
             the
             thing
             moved
             is
             in
             a
             space
             bigger
             than
             it self
             ,
             and
             Place
             (
             as
             will
             be
             shewn
             *
             hereafter
             )
             properly
             such
             ,
             is
             but
             Equal
             to
             the
             thing
             it
             contains
             ,
             and
             not
             bigger
             than
             it
             ,
             hence
             Motion
             hinders
             its
             Subject
             to
             be
             ,
             properly
             speaking
             ,
             
               in
               any
               place
            
             ,
             that
             is
             
               any
               where
            
             ,
             which
             amongst
             Bodies
             seems
             next
             akin
             to
             
               not
               being
               at
               all
            
             .
             Lastly
             ,
             Motion
             is
             destructive
             of
             Actual
             Being
             in
             those
             things
             that
             are
             arriv'd
             to
             their
             full
             state
             of
             perfection
             ;
             which
             shews
             its
             nature
             to
             be
             in
             some
             sense
             directly
             opposit
             to
             the
             Notion
             of
             Being
             ,
             which
             has
             some
             kind
             of
             Constancy
             and
             Stability
             in
             it
             .
             Nor
             can
             it
             be
             said
             that
             it
             gives
             Actual
             Being
             or
             Existence
             to
             the
             new
             Entities
             it
             helps
             to
             produce
             ,
             for
             Existence
             †
             is
             the
             proper
             Effect
             of
             Self-Existence
             or
             the
             
               First
               Cause
            
             .
             Wherefore
             the
             Notion
             of
             Motion
             is
             the
             most
             Imperfect
             of
             all
             our
             Notions
             ,
             and
             most
             approaching
             to
             Non-Entity
             .
          
           
             Corol.
             I.
             Hence
             is
             demonstrated
             that
             ,
             since
             every
             Agent
             produces
             an
             Effect
             suitable
             to
             its
             
               own
               Nature
            
             ,
             and
             therefore
             an
             Agent
             
               infinitely
               perfect
            
             cannot
             be
             the
             Immediate
             Cause
             of
             what
             's
             
               most
               Imperfect
            
             ;
             therefore
             Motion
             ,
             being
             both
             
               most
               imperfect
            
             ,
             and
             withal
             most
             disagreeable
             ,
             nay
             ,
             directly
             contrary
             ,
             to
             
             God's
             Nature
             ,
             which
             is
             pure
             Self-Existence
             
             and
             
               Essentially
               Immovable
            
             and
             Vnchangable
             ,
             was
             not
             immediately
             caus'd
             by
             God
             ,
             but
             by
             *
             some
             imperfect
             Agent
             ,
             or
             some
             Creature
             ,
             that
             is
             ,
             by
             such
             a
             Cause
             as
             
               of
               it self
            
             is
             a
             Non-Entity
             .
          
           
             3.
             
             The
             Notion
             of
             Action
             ,
             as
             it
             superadds
             to
             meer
             Motion
             is
             ,
             the
             
               Exercise
               of
               a
               Power
            
             ,
             which
             is
             Effective
             of
             something
             .
             For
             ,
             since
             to
             Act
             is
             to
             Do
             ,
             and
             to
             
               do
               Nothing
            
             is
             
               not
               to
               do
            
             ,
             it
             follows
             ,
             that
             to
             Act
             is
             to
             
               Do
               something
            
             ;
             but
             to
             
               do
               something
            
             presupposes
             a
             Power
             to
             do
             it
             ;
             and
             this
             so
             as
             not
             to
             stay
             in
             the
             Notion
             of
             meer
             Power
             ;
             for
             ,
             if
             it
             stays
             there
             ,
             it
             only
             denominates
             the
             Thing
             
               Able
               to
               do
            
             ,
             which
             (
             again
             )
             is
             
               not
               to
               do
            
             ;
             wherefore
             Action
             is
             not
             the
             Notion
             of
             a
             sluggish
             Power
             ,
             but
             of
             a
             Power
             Exerted
             and
             Exercis'd
             ,
             that
             is
             ,
             Effecting
             something
             ;
             whence
             the
             Power
             is
             call'd
             Effective
             ,
             the
             Action
             Efficiency
             ,
             and
             the
             Something
             it
             does
             is
             term'd
             an
             Effect
             .
             All
             which
             superadd
             to
             the
             notion
             of
             meer
             Motion
             .
          
           
             4.
             
             The
             Primary
             and
             Chief
             
               Natural
               Action
            
             is
             Division
             .
             For
             ,
             since
             Substance
             is
             the
             Subject
             of
             all
             Accidents
             ;
             and
             ,
             which
             being
             changed
             ,
             all
             the
             Accidents
             do
             suffer
             a
             change
             with
             it
             ;
             hence
             that
             Action
             that
             works
             upon
             a
             Body
             according
             to
             the
             Substantial
             Notion
             of
             it
             ,
             has
             more
             of
             Action
             in
             it
             ,
             as
             working
             a
             Greater
             Effect
             :
             But
             Division
             makes
             Two
             Things
             of
             One
             ,
             and
             so
             destroys
             the
             former
             Vnum
             or
             Ens
             ,
             and
             makes
             Two
             new
             ones
             ,
             therefore
             Division
             is
             the
             Primary
             and
             Chief
             of
             all
             other
             Natural
             Actions
             .
          
           
           
             Note
             ,
             That
             this
             is
             to
             be
             understood
             of
             Perfect
             Division
             ,
             which
             makes
             the
             thing
             Divided
             ,
             and
             is
             therefore
             only
             properly
             to
             be
             call'd
             Division
             ;
             for
             ,
             Imperfect
             Division
             only
             alters
             the
             Figure
             .
             It
             may
             be
             objected
             ,
             That
             Rarefaction
             and
             Condensation
             ,
             if
             they
             be
             in
             a
             great
             degree
             ,
             change
             the
             Substance
             as
             well
             as
             Division
             does
             .
             Answ.
             This
             arises
             out
             of
             the
             nature
             of
             some
             particular
             sort
             of
             Bodies
             ,
             and
             not
             out
             of
             the
             precise
             Notion
             of
             those
             Actions
             :
             For
             ,
             't
             is
             evident
             that
             Rarefaction
             and
             Condensation
             import
             no
             more
             in
             their
             Notion
             but
             the
             altering
             the
             Subject
             according
             to
             some
             Quality
             ;
             whereas
             Division
             imports
             directly
             the
             taking
             away
             the
             Vnity
             of
             the
             Thing
             ,
             and
             consequently
             its
             Entity
             .
             Again
             ,
             meer
             Rarefaction
             does
             not
             change
             the
             Substance
             ,
             but
             the
             Degree
             of
             it
             ,
             when
             it
             comes
             to
             great
             height
             ;
             and
             every
             Body
             admits
             Rarefaction
             a
             long
             time
             without
             losing
             its
             former
             Essence
             ;
             whereas
             Division
             consists
             in
             an
             Indivisible
             ,
             so
             that
             the
             
               Divisum
               esse
            
             is
             
               esse
               aliud
            
             ,
             or
             
               esse
               duo
               ex
               uno
            
             ;
             whereas
             the
             
               Rarefactum
               esse
            
             may
             be
             without
             any
             such
             Effect
             following
             it
             .
          
           
             5.
             
             Rarefaction
             and
             Condensation
             are
             the
             next
             Actions
             in
             Dignity
             :
             For
             ,
             since
             (
             as
             was
             proved
             above
             )
             Rarity
             and
             Density
             are
             the
             First
             Intrinsecal
             Differences
             of
             Quantity
             ,
             as
             it
             affects
             Body
             (
             in
             order
             to
             natural
             Action
             and
             Passion
             ,
             it
             follows
             ,
             that
             those
             natural
             Actions
             that
             cause
             Rarity
             or
             
             Density
             ,
             are
             the
             next
             in
             dignity
             to
             Division
             ,
             which
             works
             more
             upon
             Divisibility
             their
             Genus
             .
          
           
             6.
             
             These
             three
             sorts
             of
             Action
             take
             up
             the
             whole
             Head
             of
             
               Natural
               Action
            
             .
             For
             ,
             since
             the
             Genus
             and
             its
             two
             Differences
             must
             needs
             comprehend
             all
             under
             any
             common
             Head
             ,
             as
             being
             Adequate
             to
             it
             ,
             and
             Division
             answers
             to
             Divisibility
             ,
             the
             Genus
             ,
             and
             Rarefaction
             ,
             and
             Condensation
             to
             the
             Intrinsecal
             Differences
             of
             more
             or
             less
             thus
             Divisible
             ;
             it
             follows
             ,
             that
             
               these
               three
            
             sorts
             of
             Action
             do
             take
             up
             all
             that
             Head
             ,
             so
             that
             there
             cannot
             be
             
               any
               kind
            
             of
             Natural
             Action
             ,
             which
             is
             not
             reducible
             to
             some
             of
             these
             ,
             or
             not
             comprehended
             under
             them
             .
             Besides
             ,
             all
             the
             First
             and
             Second
             
               Passible
               Qualities
            
             ,
             which
             generally
             are
             the
             Immediate
             Objects
             of
             Natural
             Actions
             ,
             are
             comprehended
             in
             ,
             or
             spring
             out
             of
             ,
             Rarity
             and
             Density
             ;
             as
             will
             be
             seen
             in
             Physicks
             .
          
           
             7.
             
             The
             
               Formal
               Virtue
            
             of
             Acting
             ,
             or
             working
             any
             Effect
             ,
             which
             we
             call
             its
             Causality
             ,
             is
             the
             Agent
             's
             
               being
               what
               it
               is
            
             ,
             or
             its
             very
             Existence
             apply'd
             by
             Motion
             to
             the
             Patient
             ,
             and
             Communicated
             to
             it
             ,
             or
             (
             as
             it
             were
             )
             imprinted
             on
             it
             .
             For
             ,
             since
             no
             particular
             Agent
             in
             Nature
             can
             do
             every
             thing
             whatever
             ,
             the
             reason
             why
             such
             particular
             Causes
             work
             such
             particular
             Effects
             must
             spring
             hence
             ,
             that
             the
             Effect
             has
             something
             in
             its
             Nature
             that
             is
             like
             the
             Cause
             ,
             comes
             
               from
               it
            
             ,
             and
             is
             Communicated
             to
             the
             Patient
             ,
             or
             partak'd
             by
             it
             .
             Whence
             come
             those
             Vulgar
             Axioms
             ,
             
               Operari
               sequitur
               esse
               ,
               Every
               thing
            
             acts
             
               as
               it
               is
            
             ;
             An
             Effect
             is
             a
             
               participation
               of
               the
               immediate
               Ca●se
            
             ,
             &c.
             
             Thus
             the
             Cause
             or
             Reason
             why
             Water
             moistens
             ,
             is
             because
             it
             is
             moist
             in
             it self
             ,
             and
             imparts
             that
             Quality
             
             to
             another
             thing
             .
             The
             reason
             why
             a
             Seal
             makes
             such
             an
             Impression
             ,
             is
             ;
             because
             it self
             is
             of
             such
             a
             stamp
             .
             The
             reason
             why
             God
             Creates
             ,
             or
             is
             the
             Cause
             of
             Being
             ,
             is
             ,
             because
             Being
             is
             Essential
             to
             him
             .
          
           
             Corol.
             II.
             Hence
             Motion
             is
             only
             requisit
             to
             apply
             the
             Virtue
             or
             Existence
             of
             the
             Agent
             to
             the
             Matter
             or
             Patient
             ;
             but
             the
             Substance
             of
             the
             Effect
             springs
             from
             the
             Cause's
             
               being
               what
               it
               is
            
             :
             Whence
             it
             happens
             ,
             that
             the
             Effect
             from
             the
             same
             Causes
             is
             more
             or
             less
             perfect
             ,
             according
             as
             the
             Existence
             of
             a
             Cause
             which
             is
             of
             such
             a
             Nature
             or
             Essence
             ,
             or
             more
             or
             fewer
             parts
             of
             it
             ,
             are
             apply'd
             better
             or
             worse
             to
             the
             Patient
             ,
             or
             to
             more
             or
             fewer
             parts
             of
             it
             ,
             by
             a
             feebler
             or
             smarter
             Motion
             .
          
           
             8.
             
             It
             follows
             from
             this
             discourse
             that
             there
             must
             be
             Four
             Sorts
             of
             Causes
             necessarily
             belonging
             to
             every
             Effect
             in
             Nature
             ,
             viz.
             There
             must
             be
             an
             Acter
             which
             we
             call
             the
             Efficient
             Cause
             ;
             a
             Subject
             for
             the
             Acter
             to
             work
             upon
             ,
             called
             the
             Material
             Cause
             .
             The
             Effect
             wrought
             in
             that
             Matter
             or
             Receiv'd
             in
             it
             ,
             which
             makes
             it
             otherwise
             than
             it
             was
             before
             ,
             and
             therefore
             has
             the
             Notion
             of
             some
             Form
             newly
             accruing
             to
             it
             ;
             which
             constitutes
             the
             Formal
             Cause
             .
             And
             ,
             since
             Corporeal
             Action
             is
             Motion
             ,
             and
             no
             Body
             can
             move
             it self
             ,
             and
             therefore
             all
             Motion
             in
             Nature
             must
             be
             caus'd
             (
             either
             Mediately
             or
             Immediately
             )
             by
             something
             that
             is
             
               not
               a
               Body
            
             ,
             that
             is
             ,
             by
             a
             Spiritual
             or
             Intelligent
             Being
             :
             and
             such
             Agents
             do
             design
             or
             act
             for
             an
             End
             ;
             therefore
             ,
             there
             must
             also
             be
             a
             Final
             Cause
             to
             make
             those
             Agents
             to
             move
             Bodies
             ,
             and
             make
             
             them
             act
             as
             they
             do
             in
             every
             particular
             Action
             tho'
             never
             so
             minute
             ;
             which
             grounds
             our
             Notion
             of
             Providence
             adequately
             Governing
             the
             World
             even
             as
             to
             the
             least
             circumstance
             of
             it
             .
             Wherefore
             ,
             there
             are
             to
             every
             Action
             in
             Nature
             Four
             Causes
             necessarily
             requisit
             ;
             which
             will
             afford
             Reflecters
             ample
             occasion
             for
             Speculation
             and
             Contemplation
             .
             For
             example
             ,
             When
             I
             write
             a
             Letter
             ,
             the
             Efficient
             Cause
             is
             my Self
             ;
             the
             Material
             Cause
             ,
             Paper
             ,
             which
             receives
             the
             Effect
             of
             my
             Writing
             ;
             The
             Formal
             Cause
             ,
             the
             Characters
             received
             in
             the
             Paper
             ;
             the
             Final
             Cause
             ,
             to
             gratify
             my
             Friend
             ,
             treat
             of
             Business
             ,
             or
             acquaint
             him
             with
             News
             .
          
           
             9.
             
             There
             is
             no
             Fifth
             Cause
             call'd
             an
             Idea
             ,
             as
             Plato
             affirms
             .
             For
             ,
             either
             that
             Idea
             is
             conceiv'd
             as
             introduced
             in
             the
             matter
             and
             Receiv'd
             there
             ,
             and
             then
             't
             is
             clearly
             a
             Formal
             Cause
             :
             or
             ,
             as
             't
             is
             in
             the
             Mind
             of
             the
             Artificer
             ;
             and
             then
             it
             concurrs
             to
             make
             him
             an
             Efficient
             Cause
             ;
             for
             without
             such
             an
             Idea
             he
             could
             not
             produce
             such
             an
             Artificial
             Effect
             .
          
           
             10.
             
             Operation
             has
             not
             the
             same
             Notion
             with
             Action
             ,
             but
             is
             Indifferent
             to
             Action
             and
             Passion
             ,
             or
             rather
             a
             kind
             of
             Neutral
             Notion
             made
             up
             of
             both
             .
             For
             example
             ,
             Notions
             or
             
               Simple
               Apprehensions
            
             are
             said
             to
             be
             the
             First
             Operation
             of
             our
             Understanding
             ,
             tho'
             the
             Soul
             in
             having
             them
             is
             purely
             Passive
             .
             So
             also
             my
             Acts
             of
             
               Discoursing
               ,
               Willing
               &c.
            
             are
             call'd
             Operations
             ,
             tho'
             they
             be
             both
             perform'd
             by
             my
             Soul
             and
             Receiv'd
             in
             it
             ;
             Whence
             they
             have
             a
             kind
             of
             Neutral
             Notion
             ,
             such
             as
             have
             
               Curro
               ,
               ardeo
            
             ,
             and
             such-like
             ,
             taking
             such
             words
             not
             in
             a
             Grammatical
             ,
             but
             in
             a
             Philosophical
             and
             Natural
             Sense
             .
             Of
             which
             kind
             are
             all
             Immanent
             Actions
             
             or
             Acts
             ;
             And
             ,
             therefore
             ,
             these
             are
             not
             so
             properly
             call'd
             Actions
             ,
             as
             Operations
             ,
             in
             order
             to
             what
             they
             have
             of
             Effective
             in
             them
             ;
             or
             else
             Acts
             ,
             because
             they
             Actuate
             or
             Inform
             the
             Subject
             
               in
               which
            
             they
             are
             as
             well
             Received
             ,
             as
             they
             are
             Produced
             by
             it
             .
             Whence
             Action
             ,
             in
             the
             Proper
             and
             Obvious
             Sense
             ,
             signifies
             the
             Efficience
             of
             a
             Natural
             Cause
             ;
             which
             has
             a
             Transitive
             Notion
             ,
             and
             inferrs
             Passion
             ;
             and
             ,
             consequently
             ,
             some
             Effect
             in
             the
             Extrinsecal
             Subject
             it
             lights
             on
             .
          
           
             Note
             ,
             That
             since
             Action
             inferrs
             Passion
             ,
             and
             referrs
             to
             it
             ,
             hence
             whatever
             is
             discoursed
             here
             of
             Action
             ,
             may
             ,
             by
             turning
             the
             Tables
             (
             as
             it
             were
             )
             or
             considering
             Motion
             in
             order
             to
             its
             other
             Term
             ,
             be
             understood
             likewise
             of
             Passion
             ;
             for
             which
             reason
             we
             treat
             of
             both
             those
             Heads
             in
             the
             same
             Discourse
             .
          
        
         
           
           
             LESSON
             IX
             .
             Of
             the
             Common
             Head
             of
             Ubi
             or
             Where
             .
          
           
             1.
             
             UBI
             or
             Where
             signifying
             [
             
               in
               what
               Place
            
             ]
             the
             Notion
             of
             Place
             ,
             must
             first
             be
             rightly
             understood
             e're
             we
             can
             have
             a
             right
             Notion
             of
             the
             Common
             Head
             call'd
             Ubi
             .
             And
             the
             word
             [
             Place
             ]
             being
             no
             Artificial
             Term
             but
             a
             Natural
             one
             ,
             and
             us'd
             by
             all
             Mankind
             ,
             we
             are
             to
             learn
             the
             true
             and
             proper
             meaning
             of
             it
             from
             the
             Users
             of
             it
             ;
             that
             is
             ,
             we
             must
             take
             the
             Notion
             of
             Place
             ,
             not
             from
             men
             of
             Art
             or
             Speculaters
             ,
             but
             from
             the
             Vulgar
             ;
             and
             the
             surest
             way
             to
             do
             this
             ,
             is
             to
             gather
             their
             Sense
             by
             reflecting
             on
             their
             Sayings
             and
             known
             Intentions
             .
          
           
             2.
             
             Since
             then
             the
             Vulgar
             agree
             naturally
             to
             say
             a
             thing
             is
             in
             a
             Place
             ;
             the
             Notion
             of
             Place
             is
             to
             be
             a
             Container
             of
             the
             thing
             that
             is
             
               in
               it
            
             ;
             and
             ,
             withal
             ,
             such
             a
             Container
             as
             is
             not
             Intrinsecal
             to
             the
             Thing
             of
             which
             't
             is
             enquir'd
             where
             it
             is
             ,
             but
             Extrinsecal
             to
             it
             ;
             for
             it
             would
             be
             very
             odd
             and
             dissatisfactory
             ,
             and
             look
             like
             a
             Jest
             ,
             if
             when
             we
             are
             ask'd
             ,
             Where
             such
             a
             man
             is
             ?
             we
             should
             Answer
             ,
             
               He
               is
               in
               his
               Skin
            
             .
             Whence
             ,
             pursuing
             these
             Natural
             Apprehensions
             of
             theirs
             exactly
             ,
             we
             shall
             find
             ,
             that
             the
             
               Proper
               Place
            
             of
             any
             Body
             must
             be
             Another
             Body
             that
             is
             Immediate
             and
             Equal
             to
             it
             ;
             for
             were
             it
             Distant
             from
             it
             ,
             and
             so
             ,
             Vnequal
             to
             it
             ,
             or
             too
             wide
             for
             it
             ,
             then
             (
             since
             there
             is
             no
             Vacuum
             )
             that
             too-large
             Container
             would
             be
             a
             Common
             Place
             to
             
             other
             Bodies
             as
             well
             as
             it
             ,
             and
             so
             would
             not
             be
             its
             Proper
             Place
             ,
             (
             which
             was
             the
             Question
             that
             was
             ask'd
             )
             since
             it
             would
             be
             no
             more
             Its
             Place
             than
             that
             others
             ,
             but
             a
             Common
             Place
             to
             both
             ;
             which
             ,
             therefore
             ,
             would
             be
             no
             competent
             Answer
             to
             the
             Question
             where
             It
             was
             ?
             Whence
             ,
             by
             Reflexion
             ,
             we
             shall
             discover
             ,
             that
             Place
             ,
             in
             proper
             and
             exact
             speech
             ,
             is
             the
             
               Ambient
               Superficies
               of
               the
               next
               Body
            
             ;
             for
             ,
             this
             is
             Immediate
             ,
             and
             therefore
             Equal
             to
             it
             ,
             because
             an
             Indivisible
             (
             such
             as
             the
             Superficies
             is
             in
             respect
             to
             Body
             )
             can
             add
             no
             Quantity
             to
             it
             or
             make
             the
             Container
             Vnequal
             to
             the
             thing
             Contained
             .
             But
             't
             is
             to
             be
             observed
             ,
             that
             the
             Vulgar
             ,
             whose
             only
             aym
             it
             is
             to
             find
             a
             thing
             by
             asking
             for
             its
             Place
             ,
             do
             not
             reflect
             oftentimes
             upon
             their
             own
             Notion
             ,
             or
             as
             it
             were
             refine
             it
             to
             an
             Exactness
             ,
             but
             content
             themselves
             to
             know
             near
             what
             Visible
             thing
             that
             which
             they
             look
             for
             is
             placed
             ;
             as
             on
             the
             Cup-board
             ,
             behind
             the
             door
             ,
             under
             the
             Beds-feet
             ,
             &c.
             which
             is
             a
             Slubberd
             or
             Imperfect
             Notion
             of
             Place
             ,
             even
             according
             to
             their
             own
             Sayings
             ;
             for
             these
             do
             put
             the
             thing
             sought
             for
             to
             be
             in
             that
             Place
             ,
             whereas
             perhaps
             many
             other
             things
             are
             on
             the
             Cup-board
             ,
             or
             near
             the
             Bed's
             feet
             ,
             as
             well
             as
             the
             thing
             sought
             for
             .
          
           
             3.
             
             Again
             ,
             since
             the
             Intention
             of
             Mankind
             in
             asking
             Where
             a
             Thing
             is
             ?
             can
             be
             no
             other
             but
             to
             know
             how
             to
             find
             it
             ,
             it
             follows
             that
             Place
             must
             be
             certainly
             Knowable
             ,
             that
             is
             ,
             such
             as
             does
             not
             it self
             need
             
               seeking
               for
            
             .
             Nor
             could
             it
             be
             such
             if
             it
             were
             still
             Subject
             to
             be
             Remov'd
             ;
             for
             then
             we
             should
             be
             at
             a
             loss
             both
             to
             find
             It
             and
             other
             things
             
               by
               it
            
             :
             and
             our selves
             would
             be
             at
             the
             same
             plunge
             as
             are
             those
             that
             practise
             the
             Art
             of
             Memory
             ;
             who
             ,
             being
             
             to
             range
             the
             things
             they
             would
             remember
             in
             ●et
             Places
             their
             Fancy
             had
             design'd
             ,
             do
             affix
             them
             to
             Stools
             ,
             Chairs
             ,
             Brooms
             ,
             and
             such
             like
             ;
             which
             being
             taken
             away
             and
             Remov'd
             ,
             they
             have
             lost
             the
             Memory
             of
             the
             thing
             their
             Fancy
             had
             placed
             there
             ;
             wherefore
             Place
             must
             have
             as
             much
             Immobility
             as
             may
             Serve
             for
             our
             finding
             a
             thing
             ,
             so
             that
             our
             Enquiry
             where
             ,
             or
             in
             what
             Place
             the
             thing
             is
             ,
             be
             not
             defeated
             ;
             and
             no
             more
             is
             requisit
             .
             All
             farther
             Immobility
             being
             nothing
             to
             the
             purpose
             mankind
             intended
             ,
             and
             therefore
             was
             no
             part
             of
             their
             Notion
             
               of
               Place
            
             .
          
           
             4.
             
             Wherefore
             ,
             there
             is
             no
             Necessity
             of
             having
             recourse
             to
             
               Imaginary
               Space
            
             or
             
               Subsistent
               Dimensions
            
             ,
             to
             find
             something
             which
             is
             Immoveable
             Absolutely
             ,
             which
             some
             do
             upon
             this
             account
             ,
             because
             all
             things
             in
             Nature
             are
             subject
             to
             motion
             .
             For
             ,
             we
             experience
             ,
             that
             we
             can
             find
             any
             thing
             that
             we
             can
             have
             necessity
             to
             use
             or
             know
             well
             enough
             without
             recurring
             thither
             .
             Besides
             ,
             Place
             must
             be
             more
             Knowable
             then
             the
             thing
             we
             look
             for
             ;
             whereas
             ,
             these
             Imaginary
             Vbies
             are
             not
             Distinguishable
             or
             Knowable
             
               at
               all
            
             .
             So
             that
             such
             wild
             Conceits
             as
             these
             are
             Extravagant
             even
             to
             madness
             .
             We
             have
             prov'd
             Vacuum
             to
             be
             purely
             Nothing
             ,
             and
             consequently
             Vnknowable
             ;
             and
             ,
             therefore
             ,
             to
             be
             in
             a
             Vacuum
             is
             to
             be
             in
             
               no
               place
            
             or
             
               no
               where
            
             .
             And
             ,
             as
             for
             
               Subsistent
               Dimensions
            
             ,
             't
             is
             a
             plain
             Contradiction
             upon
             another
             score
             ;
             because
             it
             puts
             Quantity
             to
             be
             Substance
             ,
             and
             capable
             of
             subsisting
             alone
             or
             without
             a
             Subject
             .
          
           
             5.
             
             'T
             is
             not
             much
             less
             ridiculous
             to
             invent
             little
             Entities
             call'd
             Vbies
             for
             Bodies
             ,
             or
             for
             Spirits
             (
             which
             are
             incapable
             of
             being
             in
             place
             )
             of
             which
             
             we
             can
             give
             no
             account
             .
             For
             ,
             since
             the
             surface
             of
             the
             containing
             Body
             ,
             in
             a
             Determinate
             distance
             from
             some
             Parts
             of
             the
             House
             ,
             the
             Town
             ,
             the
             Country
             ,
             or
             the
             World
             ,
             which
             to
             our
             apprehension
             are
             fixt
             ,
             answers
             all
             Questions
             that
             can
             be
             proposed
             about
             the
             Place
             of
             a
             thing
             ,
             and
             we
             can
             be
             furnisht
             with
             this
             by
             our
             Natural
             Notions
             ;
             it
             follows
             ,
             that
             all
             other
             far-fetcht
             Conceits
             ,
             invented
             to
             explicate
             Place
             ,
             are
             Needless
             and
             Sensless
             .
             Such
             strange
             extravagancies
             capering
             wits
             are
             apt
             to
             fall
             into
             ,
             when
             they
             relinquish
             Nature
             and
             the
             Solid
             Notions
             she
             imprints
             in
             them
             ,
             to
             follow
             meer
             Fancy
             ,
             the
             mint
             of
             a
             thousand
             ungrounded
             Capricio's
             and
             Chimera's
             .
          
           
             6.
             
             Examples
             of
             Vbi
             may
             be
             such
             as
             this
             .
             
               Quest.
               Where
            
             ,
             or
             in
             what
             Place
             ,
             lives
             Dr.
             
               H.
               ?
               Answ.
            
             In
             
               Kings-street
               .
               Q.
            
             Where
             is
             that
             
               Kings-street
               ?
               A.
            
             In
             
               high
               Holborn
               .
               Q.
            
             Where
             is
             
               Holborn
               ?
               A.
            
             At
             the
             West
             end
             of
             
               London
               .
               Q.
            
             Where
             is
             
               London
               ?
               A.
            
             About
             the
             middle
             of
             
               England
               .
               Q.
            
             Where
             is
             
               England
               ?
               A.
            
             In
             such
             a
             part
             of
             
               Europe
               .
               Q.
            
             Where
             is
             
               Europe
               ?
               A.
            
             In
             the
             Northwest
             part
             of
             the
             Earth
             .
             And
             ,
             farther
             than
             this
             (
             or
             rather
             not
             so
             far
             )
             none
             of
             the
             Generality
             of
             Mankind
             can
             have
             occasion
             to
             enquire
             ;
             tho'
             perhaps
             Artists
             ,
             or
             Geographers
             and
             Astronomers
             ,
             may
             ;
             nor
             needs
             there
             any
             more
             Immobility
             to
             be
             ascertain'd
             ,
             to
             find
             out
             where
             that
             Skilful
             Doctor
             lives
             ,
             since
             this
             may
             serve
             our
             purpose
             of
             finding
             him
             .
             And
             we
             may
             do
             this
             easily
             ,
             (
             let
             the
             whole
             Earth
             move
             round
             never
             so
             swiftly
             )
             by
             getting
             an
             Answer
             to
             some
             of
             these
             Questions
             ,
             without
             the
             help
             of
             Imaginary
             Space
             ,
             Subsistent
             Dimensions
             ,
             or
             those
             little
             Entities
             call'd
             Vbies
             ,
             which
             
             no
             mortal
             Man's
             Eyes
             ever
             saw
             ,
             or
             any
             man
             of
             Sense
             could
             ever
             understand
             .
          
           
             Corol.
             I.
             Hence
             it
             is
             a
             Contradiction
             to
             say
             the
             World
             is
             
               in
               Place
            
             ,
             since
             it
             Contains
             all
             Space
             ,
             and
             ,
             consequently
             ,
             all
             Place
             in
             its
             self
             ,
             and
             therefore
             is
             Contain'd
             by
             none
             ;
             which
             (
             as
             was
             shewn
             )
             is
             requisit
             to
             the
             Notion
             of
             being
             
               in
               Place
            
             ;
             nor
             is
             there
             any
             necessity
             or
             sense
             it
             should
             ;
             unless
             we
             should
             Fancy
             that
             some
             ultra-mundane
             Traveller
             bewilder'd
             in
             Imaginary
             Space
             ,
             should
             be
             put
             to
             it
             to
             ask
             some
             of
             the
             Chimera's
             there
             ,
             which
             is
             the
             way
             to
             the
             World
             ?
          
           
             Corol.
             II.
             Hence
             is
             seen
             ,
             that
             the
             
               Concave
               Superficies
            
             of
             a
             Body
             ,
             consider'd
             as
             affecting
             its
             own
             Subject
             ,
             is
             in
             the
             Head
             of
             Quantity
             ;
             but
             ,
             as
             Containing
             another
             Body
             ,
             and
             connotating
             a
             respect
             to
             some
             other
             things
             ,
             so
             fixt
             and
             known
             ,
             that
             by
             knowing
             them
             and
             It
             ,
             we
             may
             know
             where
             the
             thing
             contain'd
             is
             ;
             it
             constitutes
             the
             Common
             Head
             of
             Vbi
             ,
             and
             consequently
             of
             Place
             .
          
           
             Corol.
             III.
             'T
             is
             seen
             also
             that
             Angels
             are
             not
             properly
             
               in
               Place
            
             ,
             nor
             consequently
             have
             properly
             any
             Vbi
             ;
             since
             they
             have
             nothing
             in
             them
             which
             can
             have
             any
             Commensuration
             to
             a
             Superficies
             ,
             or
             be
             Contain'd
             within
             it
             .
             Wherefore
             their
             being
             
               in
               Place
            
             can
             only
             be
             understood
             of
             their
             working
             upon
             Bodies
             which
             
               are
               in
               Place
            
             .
          
           
             7.
             
             From
             what
             is
             said
             it
             will
             appear
             ,
             that
             the
             true
             and
             proper
             Notion
             of
             Ubi
             is
             not
             Place
             it self
             ,
             but
             
               the
               being
               in
            
             such
             or
             such
             
               a
               Place
            
             ;
             that
             
             is
             ,
             it
             consists
             formally
             in
             the
             Application
             of
             one
             Extrinsecal
             thing
             to
             another
             ,
             
               in
               Rest
               ;
               viz.
            
             of
             the
             Body
             Contain'd
             to
             the
             Superficies
             of
             the
             Body
             Containing
             ,
             with
             a
             Connotation
             of
             the
             respects
             above-mentioned
             .
             Yet
             ,
             because
             
               to
               be
               in
               a
               Place
            
             includes
             Place
             in
             its
             Notion
             ,
             it
             was
             proper
             and
             necessary
             to
             treat
             of
             it
             under
             this
             Head
             ,
             seeing
             it
             belong'd
             to
             it
             Formally
             ,
             and
             to
             Quantity
             only
             Materially
             .
          
        
         
           
             LESSON
             X.
             Of
             the
             Common
             Head
             of
             Quando
             or
             When.
             
          
           
             1.
             
             THere
             is
             some
             Motion
             that
             is
             Even
             and
             Regular
             ,
             at
             least
             to
             our
             Apprehension
             ;
             and
             withal
             Knowable
             to
             all
             Mankind
             .
             For
             ,
             every
             man
             sees
             that
             the
             Sun
             moves
             (
             at
             least
             it
             appears
             so
             to
             us
             )
             and
             if
             there
             be
             any
             Irregularity
             or
             Unevenness
             in
             its
             Motion
             ,
             yet
             it
             is
             to
             us
             Undiscernable
             .
          
           
             2.
             
             Therefore
             this
             Regular
             and
             Known
             Motion
             is
             fit
             to
             be
             a
             Measure
             to
             all
             our
             other
             Motions
             .
             For
             ,
             since
             there
             are
             but
             three
             things
             Requisit
             to
             compleat
             the
             Notion
             of
             a
             
               Measure
               ,
               viz.
            
             that
             it
             be
             apt
             to
             bear
             a
             Proportion
             to
             the
             Thing
             Measured
             ,
             and
             to
             be
             compar'd
             to
             it
             ,
             which
             all
             Motions
             have
             from
             being
             Quantities
             of
             the
             same
             kind
             ,
             
             viz.
             being
             
               Successive
               Quantity
            
             ;
             and
             that
             its
             Quantity
             be
             
               more
               Known
            
             than
             the
             Quantity
             of
             the
             thing
             Measured
             ;
             and
             ,
             lastly
             ,
             that
             it
             be
             fix'd
             or
             Constantly
             the
             same
             ,
             that
             so
             it
             may
             be
             a
             Standard
             to
             the
             others
             ;
             and
             ,
             since
             the
             Motion
             of
             the
             Sun
             has
             both
             these
             last
             Properties
             ,
             as
             well
             as
             it
             has
             the
             First
             from
             its
             being
             of
             the
             
               same
               Kind
            
             of
             Quantity
             with
             other
             Motions
             ,
             therefore
             this
             
               proportionable
               ,
               known
            
             ,
             and
             even
             Motion
             of
             the
             Sun
             is
             every
             way
             fit
             to
             be
             a
             Measure
             to
             all
             our
             less
             known
             and
             less
             regular
             Motions
             ;
             which
             kind
             of
             Measure
             we
             call
             Time.
             
          
           
             3.
             
             Hence
             Motion
             may
             be
             consider'd
             three
             several
             ways
             ,
             and
             thence
             ground
             three
             several
             Notions
             :
             One
             ,
             as
             it
             respects
             the
             parts
             into
             which
             it
             is
             Divisible
             ,
             and
             its
             peculiar
             manner
             of
             having
             
               no
               two
            
             Parts
             
               at
               once
            
             ;
             the
             former
             of
             which
             gives
             it
             the
             Notion
             of
             Quantity
             ,
             the
             latter
             to
             be
             of
             that
             Species
             of
             Quantity
             call'd
             Successive
             .
             Next
             ,
             it
             may
             be
             consider'd
             as
             it
             respects
             the
             two
             Terms
             or
             Things
             ,
             viz.
             that
             from
             which
             it
             begins
             ,
             and
             that
             on
             which
             it
             lights
             and
             where
             it
             ends
             its
             Career
             ;
             which
             Considerations
             of
             Motion
             ground
             Action
             and
             Passion
             :
             And
             ,
             lastly
             ,
             it
             may
             be
             consider'd
             as
             bearing
             a
             proportion
             to
             other
             Motions
             ,
             and
             as
             having
             such
             other
             Properties
             as
             fit
             it
             to
             Measure
             them
             ;
             and
             Motion
             ,
             as
             conceiv'd
             to
             be
             furnish'd
             with
             these
             Requisites
             to
             Measure
             all
             others
             ,
             is
             that
             which
             we
             properly
             call
             Time.
             
          
           
             4.
             
             The
             Notion
             of
             Time
             is
             a
             Natural
             Notion
             ,
             and
             Common
             to
             all
             Mankind
             .
             This
             is
             evident
             ;
             For
             all
             Mankind
             ,
             the
             Rudest
             as
             well
             as
             the
             most
             Learned
             ,
             (
             as
             we
             find
             by
             their
             expressions
             )
             has
             that
             Notion
             ,
             must
             need
             it
             ,
             and
             does
             use
             it
             .
          
           
           
             5.
             
             Tho'
             the
             Notion
             of
             Time
             be
             clearly
             grounded
             in
             Nature
             ,
             yet
             it
             needs
             some
             help
             of
             the
             Understanding
             to
             make
             it
             compleatly
             and
             actually
             a
             Measure
             :
             For
             ,
             when
             I
             write
             an
             hour
             (
             for
             example
             )
             that
             motion
             of
             Writing
             was
             really
             perform'd
             while
             the
             Sun
             did
             run
             the
             four
             and
             twentieth
             part
             of
             his
             Diurnal
             course
             ;
             and
             so
             ,
             that
             Motion
             of
             my
             Pen
             was
             
               in
               reality
            
             proportion'd
             to
             such
             a
             part
             of
             Time.
             On
             the
             other
             side
             ,
             since
             every
             particular
             Measure
             bears
             in
             its
             Notion
             to
             be
             determinately
             
               thus
               much
            
             ,
             and
             there
             is
             no
             Determination
             in
             Nature
             of
             any
             part
             of
             the
             Sun's
             Motion
             ,
             nor
             any
             part
             of
             it
             
               at
               once
            
             ,
             and
             only
             my
             Understanding
             divides
             its
             Annual
             and
             Diurnal
             Motion
             into
             so
             many
             Proportionate
             and
             Determinate
             parts
             ;
             and
             (
             tho'
             the
             Motion
             it self
             be
             perpetually
             fleeting
             )
             yet
             it
             resumes
             so
             much
             of
             it
             into
             one
             Determinate
             and
             Constant
             Notion
             (
             viz.
             of
             an
             Hour
             )
             without
             which
             Determination
             it
             could
             not
             actually
             be
             a
             Measure
             ;
             therefore
             ,
             tho'
             the
             Notion
             of
             Time
             be
             clearly
             grounded
             in
             Nature
             ,
             yet
             it
             needs
             some
             help
             of
             the
             Understanding
             to
             make
             it
             compleatly
             and
             actually
             a
             Measure
             .
          
           
             6.
             
             The
             Notion
             of
             Time
             depends
             on
             our
             Understanding
             in
             the
             same
             manner
             that
             Relati●n
             did
             :
             For
             ,
             the
             Ground
             ,
             Reason
             ,
             and
             Substance
             of
             Times
             being
             a
             Measure
             ,
             is
             found
             in
             Nature
             ;
             and
             yet
             the
             otherwise-Indeterminate
             parts
             of
             the
             Sun's
             Motion
             must
             be
             made
             Determinate
             by
             our
             comprizing
             so
             much
             of
             them
             at
             once
             into
             one
             Notion
             ,
             and
             then
             considering
             them
             as
             Proportion'd
             ,
             that
             is
             ,
             by
             our
             Referring
             or
             Comparing
             them
             to
             other
             Motions
             ,
             e're
             they
             can
             be
             Actually
             a
             Measure
             .
          
           
           
             7.
             
             Hence
             may
             be
             collected
             ,
             that
             the
             True
             and
             Genuin
             Notion
             of
             the
             Common
             Head
             of
             Quando
             or
             When
             ,
             is
             not
             the
             meer
             precise
             Notion
             of
             
               Time
               it self
            
             ,
             but
             of
             
               being
               in
               such
            
             a
             determinate
             part
             of
             Time
             ;
             that
             is
             ,
             its
             Notion
             consists
             in
             the
             Application
             of
             the
             Extrinsecal
             Motion
             of
             the
             Sun
             to
             Sublunary
             (
             or
             perhaps
             in
             Artists
             who
             reach
             further
             )
             to
             subsolary
             or
             supersolary
             Motions
             ;
             and
             the
             Answer
             to
             Quando
             tells
             us
             to
             what
             part
             of
             Time
             they
             belong
             ,
             or
             are
             conceiv'd
             to
             be
             Apply'd
             .
             For
             example
             ,
             these
             Expressions
             ;
             
               I
               writ
               yesterday
               ,
               I
               will
               come
               to
               morrow
               ,
               I
               will
               speak
               with
               you
               within
               an
               hour
               ,
            
             and
             such-like
             ,
             do
             Apply
             our
             Past
             ,
             Present
             ,
             or
             Future
             Actions
             to
             some
             different
             part
             of
             Time.
             Yet
             ,
             because
             their
             being
             perform'd
             
               in
               such
               a
               Time
            
             includes
             Time
             in
             its
             Notion
             ;
             and
             that
             Time
             ,
             tho'
             it
             be
             materially
             Successive
             Quantity
             ,
             yet
             taking
             it
             formally
             ,
             't
             is
             not
             consider'd
             in
             order
             to
             its
             own
             Subject
             ,
             of
             which
             it
             is
             an
             Intrinsecal
             Accident
             ,
             but
             in
             order
             to
             Another
             ;
             it
             was
             necessary
             to
             treat
             of
             it
             under
             this
             Head
             ;
             since
             taken
             thus
             formally
             it
             can
             belong
             to
             this
             ,
             and
             cannot
             to
             
               any
               other
            
             .
          
           
             Corol.
             I.
             Hence
             't
             is
             a
             meer
             Chimera
             ,
             and
             as
             sensless
             as
             that
             of
             Imaginary
             Space
             to
             fancy
             Time
             before
             or
             after
             the
             World.
             For
             ,
             it
             is
             in
             direct
             terms
             to
             put
             Motion
             and
             Time
             to
             be
             when
             they
             
               are
               not
            
             ,
             which
             is
             ,
             to
             put
             it
             
               to
               be
               and
               not
               be
               at
               once
               .
            
          
           
             Corol.
             II.
             For
             the
             same
             reason
             meer
             Being
             ,
             without
             Order
             to
             Motion
             ,
             has
             nothing
             to
             do
             with
             Time
             ,
             nor
             can
             be
             said
             to
             be
             
               in
               it
            
             ,
             or
             
               subject
               to
               it
            
             ,
             
             or
             
               measurable
               by
               it
            
             .
             For
             Being
             ,
             precisely
             as
             such
             ,
             has
             no
             parts
             by
             which
             it
             may
             be
             proportion'd
             to
             the
             Sun's
             Motion
             ,
             or
             Commensurable
             to
             it
             :
             Wherefore
             ,
             to
             fancy
             God's
             Eternity
             (
             which
             consists
             in
             the
             most
             Absolute
             Impossibility
             of
             his
             not-being
             )
             to
             be
             Commensurate
             to
             an
             Infinit
             flux
             of
             Time
             ,
             is
             a
             Groundless
             and
             Sensless
             Imagination
             .
             Tho'
             his
             never-altering
             Being
             does
             ,
             even
             for
             its
             being
             such
             ,
             eminently
             include
             all
             Possible
             Time
             and
             all
             Differences
             of
             Time
             ,
             Past
             ,
             Present
             ,
             and
             Future
             ,
             and
             this
             concenter'd
             in
             it
             all
             at
             once
             .
          
           
             Corol.
             III.
             For
             the
             like
             reason
             the
             Internal
             Operations
             of
             Spirits
             being
             Indivisible
             and
             Instantaneous
             ,
             can
             have
             no
             Commensuration
             to
             the
             Motion
             of
             the
             Sun
             ,
             or
             to
             Time
             ;
             tho'
             their
             External
             Operation
             upon
             Bodies
             may
             ;
             correspondently
             to
             what
             is
             said
             before
             of
             their
             being
             
               in
               Place
            
             .
          
           
             8.
             
             The
             Questions
             of
             Quando
             ,
             and
             their
             proper
             Answers
             ,
             are
             such
             as
             these
             ;
             When
             was
             Christ
             born
             ?
             Ans.
             1696
             Years
             ago
             .
             When
             will
             there
             be
             a
             Leap-year
             ?
             Ans.
             This
             Year
             .
             When
             did
             Mustapha
             the
             Turkish
             Emperor
             begin
             his
             Reign
             ?
             Ans.
             The
             last
             Year
             .
          
           
             9.
             
             The
             Differences
             of
             Quando
             are
             
               Past
               ,
               Present
            
             and
             Future
             .
             Tho'
             the
             Present
             is
             not
             in
             reality
             ,
             it
             being
             an
             Instant
             and
             Indivisible
             ;
             yet
             ,
             since
             our
             Understanding
             can
             comprise
             such
             a
             portion
             of
             Time
             into
             one
             Notion
             ,
             and
             consider
             it
             ,
             and
             conceive
             it
             ,
             and
             thence
             speak
             of
             it
             by
             a
             participle
             of
             the
             Present
             Tense
             ,
             and
             as
             one
             entire
             Part
             of
             Time
             ,
             and
             say
             
               't
               is
               Running
            
             ,
             till
             as
             much
             as
             we
             had
             fram'd
             a
             Notion
             of
             were
             run
             out
             or
             ended
             ;
             hence
             we
             can
             
             truly
             say
             ,
             something
             
               is
               doing
            
             this
             present
             Age
             ,
             Year
             ,
             Month
             ,
             Day
             and
             Hour
             ,
             nay
             ,
             this
             very
             Moment
             ,
             taking
             Moment
             for
             some
             short
             Indeterminate
             part
             of
             Time.
             
          
           
             10.
             
             The
             Differences
             of
             Past
             and
             Future
             are
             more
             and
             less
             distant
             from
             the
             Present
             prefix'd
             Time
             ;
             for
             Past
             signifies
             
               before
               it
               ,
               Future
               ,
               after
               it
               .
            
             Inferiour
             Differences
             also
             must
             be
             taken
             from
             some
             determinate
             point
             ,
             (
             as
             it
             were
             )
             as
             ,
             from
             the
             Creation
             ,
             the
             first
             Olympiad
             ,
             the
             Birth
             of
             our
             Saviour
             ,
             &c.
             
          
           
             Note
             ,
             That
             it
             is
             very
             nicely
             to
             be
             remark'd
             ,
             that
             when
             Questions
             are
             ask'd
             ,
             by
             
               how
               much
            
             or
             
               how
               little
            
             of
             Time
             ?
             the
             Answer
             belongs
             to
             the
             Predicament
             of
             
               Successive
               Quantity
            
             ;
             whence
             an
             Age
             ,
             a
             Year
             ,
             a
             Month
             ,
             &c.
             are
             Quantitative
             Notions
             ,
             divided
             by
             more
             and
             less
             of
             Successive
             Quantity
             or
             Motion
             ,
             and
             constituted
             by
             them
             ;
             and
             only
             what
             answers
             precisely
             to
             When
             ,
             belongs
             to
             this
             Predicament
             of
             Quando
             .
             Thus
             ,
             if
             we
             ask
             
               how
               long
               Time
            
             it
             is
             since
             the
             Invasion
             of
             
               William
               the
               Conqueror
            
             ;
             the
             Answer
             is
             ,
             Six
             hundred
             and
             thirty
             years
             ;
             which
             is
             a
             quantitative
             Notion
             consisting
             of
             both
             Continu'd
             and
             Discrete
             Quantity
             .
             But
             if
             you
             ask
             ,
             When
             was
             the
             first
             Olympiad
             ?
             the
             Answer
             will
             be
             ,
             In
             the
             three
             thousandth
             two
             hundredth
             twenty
             eighth
             year
             from
             the
             Creation
             ;
             and
             so
             it
             will
             belong
             to
             this
             Head
             ;
             for
             then
             it
             formally
             signifies
             ,
             that
             the
             Motion
             or
             Action
             of
             the
             Games
             in
             the
             first
             Olympiad
             were
             celebrated
             while
             such
             a
             part
             of
             the
             Sun's
             Motion
             was
             passing
             .
          
           
           
             The
             Predicaments
             of
             Situation
             and
             Habit
             are
             of
             little
             use
             ,
             therefore
             not
             worth
             the
             dilating
             on
             them
             .
          
        
         
           
             LESSON
             XI
             .
             Of
             the
             Expression
             of
             Our
             Notions
             by
             Words
             .
          
           
             1.
             
             NOtions
             being
             (
             as
             was
             said
             )
             the
             
               Meanings
               of
               Words
            
             ,
             it
             comes
             next
             to
             be
             examin'd
             ,
             what
             Advantage
             or
             Disadvantage
             may
             accrue
             to
             Science
             ,
             by
             the
             expressing
             our
             Notions
             by
             Words
             ,
             either
             distinctly
             or
             confusedly
             .
             If
             the
             word
             have
             but
             one
             Sense
             or
             Signification
             ,
             either
             taken
             alone
             or
             as
             apply'd
             to
             other
             Notions
             ,
             't
             is
             said
             to
             be
             Vnivocal
             ,
             or
             to
             be
             spoken
             Vnivocally
             of
             them
             ;
             because
             Vex
             or
             Word
             differing
             from
             meer
             Sound
             in
             this
             ,
             that
             a
             Voice
             is
             apt
             to
             express
             our
             Inward
             
               Sense
               ,
               Mind
            
             ,
             or
             Notion
             ,
             so
             that
             Sense
             seems
             to
             be
             the
             Form
             or
             Soul
             of
             a
             Word
             ,
             and
             Sound
             only
             the
             material
             part
             or
             (
             as
             it
             were
             )
             the
             Body
             of
             it
             :
             Hence
             a
             Word
             is
             said
             to
             be
             Vnivocal
             ,
             when
             it
             has
             but
             
               One
               Sence
            
             or
             Meaning
             ,
             and
             Equivocal
             when
             it
             has
             or
             may
             have
             more
             .
          
           
             2.
             
             Since
             ,
             as
             *
             was
             prov'd
             above
             ,
             Notions
             are
             the
             Natures
             of
             the
             things
             in
             our
             Understanding
             ,
             and
             so
             can
             have
             no
             Falsity
             ,
             in
             regard
             they
             have
             their
             Metaphysical
             Verity
             ;
             that
             is
             ,
             they
             
               are
               what
               they
               are
            
             ,
             and
             cannot
             be
             other
             than
             they
             are
             ;
             
             nor
             can
             they
             have
             Formal
             Falsity
             ,
             for
             this
             consists
             in
             the
             Compounding
             two
             Notions
             together
             by
             Affirming
             or
             Denying
             ,
             neither
             of
             which
             is
             found
             in
             Notions
             or
             Simple
             Apprehensions
             ,
             which
             are
             not
             thus
             Compounded
             ;
             hence
             
               no
               Error
            
             can
             possibly
             proceed
             from
             the
             Notions
             ,
             but
             all
             Truth
             ;
             wherefore
             ,
             were
             all
             Words
             Vnivocal
             ,
             and
             had
             but
             One
             Notion
             or
             Meaning
             ,
             there
             could
             be
             no
             more
             possibility
             of
             Error
             from
             Words
             than
             there
             could
             be
             from
             the
             Notions
             themselves
             ,
             which
             are
             signified
             by
             those
             Words
             .
             Wherefore
             ,
             on
             the
             contrary
             ,
             if
             words
             be
             Equivocal
             ,
             that
             is
             ,
             Ambiguous
             ,
             or
             liable
             to
             be
             taken
             in
             a
             
               double
               Meaning
            
             ,
             or
             (
             which
             is
             the
             same
             )
             to
             signifie
             
               diverse
               Notions
            
             ,
             and
             it
             happen
             that
             some
             of
             the
             persons
             that
             use
             them
             do
             take
             them
             in
             one
             sense
             ,
             others
             in
             another
             ,
             they
             must
             necessarily
             speak
             and
             discourse
             of
             different
             things
             ,
             and
             ,
             so
             fall
             into
             
               different
               sentiments
            
             ,
             and
             contradict
             one
             another
             .
          
           
             3.
             
             Hence
             ,
             supposing
             the
             Persons
             be
             sincere
             ,
             and
             that
             there
             be
             no
             Fault
             in
             their
             Will
             ,
             most
             of
             the
             Contests
             and
             Wranglings
             in
             the
             World
             do
             arise
             from
             the
             Equivocal
             Meaning
             of
             Words
             :
             For
             ,
             since
             the
             Use
             of
             Words
             is
             Common
             to
             all
             Mankind
             ,
             and
             most
             Single
             Words
             are
             Equivocal
             ,
             and
             the
             Contexture
             of
             them
             ,
             or
             the
             whole
             Clause
             ,
             may
             also
             be
             oftentimes
             taken
             in
             a
             different
             sense
             ;
             hence
             ,
             unless
             the
             double
             sense
             of
             the
             Words
             be
             Clear'd
             and
             Distinguish'd
             ,
             Innumerable
             and
             Endless
             Contests
             must
             necessarily
             happen
             from
             the
             Equivocal
             Meaning
             of
             those
             Words
             .
          
           
             4.
             
             Written
             Words
             are
             far
             more
             liable
             to
             those
             Inconveniencies
             than
             words
             Spoken
             ,
             especially
             if
             the
             Authors
             of
             those
             Written
             Words
             be
             Dead
             ,
             
             and
             no
             Certain
             way
             of
             Interpreting
             them
             be
             agreed
             on
             by
             all
             Parties
             .
             For
             ,
             if
             an
             Equivocation
             happen
             in
             Words
             spoken
             ,
             the
             Speaker
             ,
             if
             alive
             ,
             may
             easily
             come
             to
             see
             he
             is
             misunderstood
             ,
             and
             by
             a
             Pertinent
             Distinction
             shewing
             the
             double
             sense
             of
             the
             Word
             ,
             and
             in
             which
             of
             the
             senses
             he
             means
             it
             ,
             may
             come
             to
             a
             right
             understanding
             with
             his
             Opposit
             ;
             which
             is
             Impossible
             in
             Written
             Words
             ,
             when
             the
             Author
             is
             Dead
             ,
             and
             there
             is
             no
             Certain
             way
             of
             Interpreting
             those
             words
             Agreed
             on
             ;
             as
             it
             happens
             in
             the
             followers
             of
             Aristotle
             or
             any
             other
             Dead
             Authors
             .
          
           
             Corol.
             I.
             This
             Method
             or
             way
             of
             Interpreting
             such
             Words
             must
             either
             be
             Evident
             of
             it self
             ,
             or
             made
             Evident
             by
             Proof
             ;
             and
             it
             must
             ,
             besides
             ,
             be
             Agreed
             by
             both
             the
             contending
             Parties
             .
             Evident
             ,
             because
             it
             is
             a
             kind
             of
             Principle
             to
             find
             out
             the
             true
             sence
             of
             the
             Author
             .
             And
             it
             must
             be
             
               Agreed
               on
            
             ;
             for
             otherwise
             the
             Principle
             not
             been
             yielded
             to
             ,
             all
             Contests
             which
             depend
             upon
             that
             Principle
             must
             remain
             Vndecided
             ,
             and
             end
             (
             if
             they
             ever
             do
             so
             )
             in
             a
             meer
             Logomachy
             or
             Word-skirmish
             .
          
           
             5.
             
             For
             the
             same
             reason
             ,
             even
             the
             same
             person
             ,
             if
             he
             be
             deluded
             by
             the
             Ambiguous
             Sound
             of
             a
             Word
             ,
             and
             ,
             thro'
             Inadvertence
             or
             want
             of
             Skill
             to
             keep
             his
             Thoughts
             steady
             ,
             happen
             to
             take
             it
             now
             in
             one
             sense
             ,
             now
             in
             another
             ,
             must
             necessarily
             blunder
             in
             his
             Discourse
             ,
             and
             speak
             Incoherently
             .
             For
             ,
             since
             the
             true
             Notion
             of
             the
             Thing
             does
             Ground
             all
             our
             Knowledge
             of
             it
             ,
             and
             all
             our
             Discourses
             concerning
             it
             ;
             it
             follows
             ,
             that
             he
             who
             proceeds
             now
             upon
             one
             Notion
             ,
             then
             upon
             another
             ,
             
             must
             needs
             vary
             and
             hobble
             in
             his
             Discourse
             ,
             and
             talk
             Incoherently
             ;
             having
             no
             Certain
             and
             Fixt
             Notion
             affording
             him
             Light
             to
             guide
             his
             Steps
             to
             the
             
               same
               End
            
             ,
             or
             take
             the
             
               right
               Way
            
             to
             it
             .
          
           
             6.
             
             The
             Meaning
             of
             those
             words
             that
             express
             Natural
             Notions
             is
             to
             be
             taken
             from
             the
             Vulgar
             ;
             and
             the
             sense
             of
             Artificial
             Words
             from
             Men
             who
             are
             Learned
             in
             those
             respective
             Arts
             :
             For
             ,
             the
             signification
             of
             Words
             can
             only
             be
             taken
             from
             the
             Authors
             and
             Users
             of
             them
             ;
             which
             in
             the
             former
             sort
             of
             Words
             is
             the
             Vulgar
             ;
             in
             the
             later
             ,
             
               Men
               of
               Art.
            
             
          
           
             7.
             
             Hence
             Criticisms
             ,
             generally
             speaking
             ,
             are
             Incompetent
             to
             give
             us
             the
             Certain
             Sense
             of
             Words
             .
             For
             ,
             Criticks
             do
             very
             frequently
             ground
             the
             Sense
             of
             Words
             upon
             Etymologies
             ,
             or
             the
             Derivation
             of
             them
             from
             other
             words
             :
             Or
             else
             ,
             on
             the
             Sense
             in
             which
             some
             few
             learned
             Writers
             do
             take
             them
             ;
             both
             which
             are
             Fallacious
             Rules
             to
             know
             their
             Sense
             certainly
             .
             The
             former
             ,
             because
             the
             Reason
             why
             the
             word
             was
             Impos'd
             ,
             and
             the
             Sense
             it self
             of
             those
             words
             are
             many
             times
             Different
             Notions
             :
             For
             example
             ,
             a
             Stone
             (
             as
             some
             of
             them
             tell
             us
             )
             is
             in
             Latin
             nam'd
             
               Lapis
               ,
               a
               laedend●
               pedes
            
             ;
             but
             the
             Notion
             or
             signification
             of
             that
             word
             is
             the
             
               very
               Substance
            
             it self
             of
             such
             a
             Body
             .
             Nor
             is
             the
             latter
             Rule
             competent
             to
             give
             us
             the
             true
             Meanings
             of
             those
             words
             that
             express
             Natural
             Notions
             ;
             first
             ,
             because
             those
             Learned
             Men
             use
             to
             speak
             Learnedly
             or
             Rhetorically
             with
             Tropes
             and
             Figures
             ,
             and
             affect
             to
             deliver
             their
             thoughts
             neatly
             and
             finely
             ,
             with
             quaint
             Phrases
             ,
             Allusions
             ,
             Metaphors
             ,
             and
             other
             knacks
             of
             Language
             ;
             all
             which
             are
             so
             many
             Deviations
             from
             the
             Natural
             manner
             of
             Expression
             
             Common
             to
             all
             Mankind
             ,
             and
             ,
             consequently
             ,
             Unsuitable
             to
             our
             Natural
             Conceptions
             .
             Besides
             that
             ,
             a
             Few
             Authors
             suffice
             the
             Criticks
             to
             build
             their
             Observations
             upon
             ;
             All
             which
             falls
             infinitely
             short
             of
             that
             Certainty
             and
             Plainness
             which
             the
             Common
             and
             
               Constant
               Vse
            
             of
             the
             Generality
             of
             Mankind
             ,
             or
             the
             Vulgar
             ,
             affords
             us
             .
          
           
             8.
             
             Equivocal
             Words
             are
             either
             Simply
             and
             Absolutely
             such
             ,
             which
             we
             call
             Equivocal
             
               by
               chance
            
             ;
             or
             Relatively
             ,
             which
             we
             call
             Equivocal
             
               by
               design
            
             .
             Absolutely
             ,
             when
             there
             is
             no
             kind
             of
             Reason
             or
             Ground
             why
             the
             same
             word
             should
             have
             two
             different
             senses
             ;
             as
             when
             [
             Far
             ]
             in
             English
             signifies
             
               a
               great
               way
            
             ;
             in
             Latin
             ,
             Bread-Corn
             ;
             or
             any
             word
             in
             one
             Language
             happens
             meerly
             casually
             to
             have
             a
             different
             Signification
             in
             another
             .
             In
             which
             sort
             of
             Equivocation
             there
             can
             be
             no
             danger
             to
             Science
             ,
             those
             two
             Senses
             of
             the
             Word
             being
             so
             vastly
             disparate
             :
             Relatively
             ,
             when
             there
             is
             some
             kind
             of
             Ground
             why
             the
             same
             word
             should
             be
             transferr'd
             from
             one
             Notion
             to
             another
             .
             And
             this
             may
             be
             done
             for
             two
             different
             reasons
             .
             One
             ,
             when
             it
             is
             referr'd
             to
             another
             for
             some
             Connexion
             with
             them
             as
             Cause
             and
             Effect
             ;
             as
             ,
             when
             the
             word
             [
             Healthful
             ]
             which
             properly
             belongs
             to
             an
             Animal
             ,
             is
             ;
             transferr'd
             to
             Meat
             ,
             because
             it
             is
             the
             Cause
             of
             Health
             in
             the
             Animal
             ;
             and
             to
             Vrine
             ,
             because
             it
             is
             an
             Effect
             of
             its
             Health
             ,
             and
             therefore
             a
             Natural
             Sign
             of
             it
             .
             Or
             ,
             as
             when
             we
             say
             there
             is
             much
             Art
             in
             such
             a
             Picture
             or
             Poem
             ,
             it
             means
             the
             Effect
             of
             Art
             ;
             for
             Art
             in
             proper
             speech
             is
             to
             be
             found
             only
             in
             the
             Understanding
             of
             the
             Artificer
             .
             The
             other
             Reason
             of
             the
             words
             being
             Transferr'd
             from
             one
             to
             another
             ,
             and
             consequently
             ,
             Referr'd
             
             back
             to
             it
             again
             ,
             is
             ,
             when
             this
             is
             done
             for
             some
             Proportion
             or
             Resemblance
             between
             them
             :
             As
             ,
             when
             we
             say
             of
             a
             
               good
               Governour
            
             ,
             that
             he
             is
             the
             Pilot
             of
             the
             Common-wealth
             ,
             to
             steer
             it
             into
             a
             safe
             Harbour
             ,
             and
             preserve
             it
             from
             splitting
             upon
             the
             Rocks
             of
             Division
             .
             Where
             the
             word
             [
             Pilot
             ]
             which
             in
             the
             First
             and
             Proper
             Meaning
             signifies
             a
             Director
             of
             a
             Ship
             ,
             is
             transferr'd
             to
             a
             Governor
             ,
             because
             he
             does
             the
             same
             
               in
               Proportion
            
             in
             a
             Common-wealth
             which
             the
             other
             does
             in
             a
             Ship.
             Thus
             Tranquility
             ,
             which
             is
             properly
             said
             of
             the
             Sea
             in
             a
             Calm
             ,
             is
             Transferr'd
             to
             a
             State
             or
             Kingdom
             ,
             because
             its
             Peaceable
             Condition
             resembles
             or
             bears
             a
             kind
             of
             Proportion
             to
             the
             Undisturb'd
             Quiet
             found
             in
             a
             Calm
             Sea.
             
          
           
             9.
             
             Words
             Transferr'd
             to
             another
             for
             some
             Proportion
             or
             Resemblance
             between
             them
             are
             call'd
             Metaphors
             ,
             or
             Metaphorical
             ;
             and
             the
             best
             Metaphors
             are
             ,
             when
             the
             thing
             ,
             from
             which
             't
             is
             Transferr'd
             ,
             is
             Eminent
             under
             that
             Notion
             we
             intend
             to
             express
             .
             As
             when
             we
             call
             a
             Valiant
             Man
             
               a
               Lyon
            
             ,
             and
             a
             Meek
             man
             
               a
               Lamb
            
             ;
             because
             Courage
             and
             Mildness
             are
             Eminent
             in
             those
             Animals
             .
             A
             Continu'd
             Metaphor
             is
             call'd
             an
             Allegory
             .
             As
             ,
             in
             the
             Example
             lately
             given
             ,
             the
             word
             
               Pilot
               ,
               steer
               ,
               harbour
               ,
               splitting
            
             and
             Rocks
             ,
             are
             all
             Metaphors
             ,
             and
             therefore
             the
             whole
             speech
             is
             Allegorical
             .
          
           
             10.
             
             There
             is
             no
             Danger
             nor
             Detriment
             to
             Science
             that
             such
             words
             are
             us'd
             in
             Common
             Speech
             ,
             or
             Loose
             Rhetorical
             Discourses
             ;
             but
             they
             are
             exceedingly
             pernicious
             to
             it
             when
             we
             are
             treating
             of
             
               Dogmatical
               Tenets
            
             ,
             and
             searching
             for
             Truth
             out
             of
             the
             Words
             of
             Written
             Authors
             .
             For
             ,
             since
             those
             Metaphors
             ,
             however
             they
             be
             True
             while
             understood
             
             to
             be
             meant
             in
             Proportion
             and
             Resemblance
             onely
             ,
             yet
             are
             
               Literally
               Tals
            
             ;
             and
             in
             delivering
             Doctrines
             or
             Dogmatical
             Tenets
             only
             Litteral
             Truth
             is
             aim'd
             at
             ;
             and
             ,
             if
             the
             Reader
             happen
             to
             take
             a
             Metaphorical
             Expression
             for
             a
             Literal
             one
             ,
             he
             will
             most
             certainly
             embrace
             an
             Errour
             for
             a
             Truth
             ;
             or
             ,
             if
             he
             takes
             a
             word
             Literally
             meant
             for
             a
             Metaphor
             ,
             he
             will
             take
             a
             Truth
             for
             an
             Errour
             ;
             hence
             ,
             it
             must
             Needs
             be
             most
             pernicious
             to
             Science
             not
             to
             distinguish
             between
             the
             Metaphorical
             and
             Literal
             sense
             of
             the
             words
             ,
             but
             mistake
             one
             for
             the
             other
             .
             And
             ,
             therefore
             ,
             unless
             some
             Certain
             Rule
             be
             Establisht
             ,
             by
             which
             we
             may
             be
             ascertain'd
             when
             Written
             Words
             are
             to
             be
             taken
             Literally
             ,
             when
             Metaphorically
             ,
             't
             is
             impossible
             to
             be
             Certain
             of
             any
             Truth
             meerly
             by
             those
             Written
             Words
             .
          
           
             11.
             
             Those
             Words
             which
             are
             Transferr'd
             from
             Corporeal
             to
             Spiritual
             Natures
             are
             ,
             by
             far
             ,
             more
             highly
             Metaphorical
             than
             can
             be
             any
             Transferr'd
             from
             one
             Body
             to
             another
             ;
             and
             therefore
             ,
             the
             Misunderstanding
             them
             must
             needs
             be
             very
             destructive
             to
             Science
             :
             For
             ,
             since
             Corporeal
             and
             Spiritual
             are
             the
             First
             Species
             of
             Ens
             ,
             and
             the
             Division
             of
             that
             Genus
             into
             those
             Species
             is
             made
             by
             the
             Contradictory
             Differences
             of
             Divisible
             and
             Indivisible
             ;
             it
             follows
             demonstratively
             ,
             that
             whatever
             ,
             except
             the
             precise
             Notion
             of
             Ens
             ,
             is
             properly
             Affirm'd
             of
             Body
             must
             be
             properly
             Deny'd
             of
             Spirit
             :
             and
             therefore
             the
             words
             Transferr'd
             from
             Bodies
             to
             Spirits
             which
             are
             in
             
               Different
               Lines
            
             are
             far
             more
             Improper
             than
             those
             which
             are
             Tranferr'd
             from
             
               one
               Body
            
             to
             another
             ;
             they
             being
             in
             the
             
               same
               Line
            
             ,
             and
             so
             less
             Disparate
             .
          
           
           
             Corol.
             II.
             Hence
             is
             confirm'd
             the
             former
             doc●rine
             that
             Spirits
             are
             not
             
               in
               place
            
             ;
             nor
             are
             Them●elves
             ,
             or
             their
             Spiritual
             Actions
             ,
             Subject
             to
             
             Time
             ●r
             Commensurable
             
               to
               it
               ,
               &c.
            
             
             Since
             all
             these
             may
             ●roperly
             be
             said
             of
             Bodies
             ;
             and
             therefore
             must
             ●roperly
             be
             deny'd
             of
             Spirits
             .
          
           
             Corol.
             III.
             From
             the
             two
             last
             Sections
             it
             fol●ows
             evidently
             that
             no
             Dogmatical
             Tenet
             can
             be
             ●rov'd
             from
             Books
             that
             treat
             of
             Spiritual
             Natures
             ,
             ●r
             of
             such
             considerations
             as
             belong
             to
             them
             ,
             unless
             ●ome
             Certain
             Rule
             be
             first
             Establisht
             by
             which
             the
             Reader
             may
             know
             when
             the
             words
             are
             to
             be
             taken
             ●iterally
             ,
             when
             Metaphorically
             in
             this
             or
             that
             place
             ;
             ●nce
             a
             Mistake
             in
             this
             may
             make
             the
             Reader
             em●race
             a
             Falshood
             for
             a
             Truth
             ,
             or
             a
             Truth
             for
             a
             Fals●ood
             in
             matters
             of
             greatest
             Importance
             .
             For
             ex●mple
             ,
             this
             Proportion
             ,
             [
             
               God
               is
               mov'd
               by
               our
               pray●rs
            
             ]
             is
             Literally
             False
             ;
             for
             to
             be
             
               Moved
               is
               to
               be
            
             Chang'd
             ,
             and
             God
             is
             Esse●tially
             unchangeable
             .
             Wherefore
             ,
             it
             is
             only
             True
             in
             a
             Metaphorical
             ●ence
             ;
             and
             the
             Word
             [
             moved
             ]
             is
             a
             metaphor
             of
             the
             last
             sort
             ,
             viz.
             of
             Words
             transferr'd
             to
             ano●her
             for
             some
             Proportion
             or
             Resemblance
             between
             them
             ;
             and
             ,
             so
             ,
             the
             true
             sense
             is
             this
             ;
             God
             ,
             tho'
             Unmov'd
             in
             himself
             ,
             yet
             acts
             in
             the
             same
             manner
             towards
             him
             that
             prays
             to
             him
             ,
             as
             a
             good
             Man
             here
             (
             who
             is
             
               properly
               Mov'd
            
             )
             would
             act
             towards
             one
             that
             Petitions
             him
             .
          
           
             Corol.
             IV.
             Hence
             also
             is
             demonstrated
             that
             all
             the
             Names
             and
             Words
             we
             can
             use
             when
             we
             speak
             of
             the
             
               Divine
               Nature
            
             and
             its
             Attributes
             ,
             
             are
             in
             the
             highest
             manner
             Metaphorical
             and
             Improper
             .
             For
             ,
             since
             we
             can
             no
             other
             wise
             name
             or
             speak
             of
             a
             thing
             but
             as
             we
             Conceive
             it
             ,
             and
             all
             our
             Conceptions
             are
             Notions
             taken
             from
             Natural
             Objects
             ,
             and
             onely
             said
             of
             them
             with
             Propriety
             ;
             and
             no
             otherwise
             said
             of
             
               Created
               Spirits
            
             but
             onely
             Metaphorically
             ;
             and
             that
             God's
             Infinite
             Perfections
             do
             far
             more
             excel
             
               Created
               Spirits
            
             ,
             than
             those
             Spirits
             do
             Bodies
             ;
             it
             follows
             that
             all
             the
             Names
             and
             Words
             we
             can
             make
             use
             of
             to
             speak
             of
             the
             Divine
             Nature
             and
             its
             Attributes
             ,
             are
             in
             the
             highest
             manner
             Metaphorical
             and
             Improper
             :
             as
             may
             be
             farther
             shewn
             in
             Metaphysicks
             .
          
           
             12.
             
             The
             Word
             Ens
             ,
             as
             apply'd
             to
             Substantial
             and
             Accidental
             Notions
             is
             of
             the
             former
             sort
             of
             Equivocal
             words
             ,
             and
             Analogically
             spoken
             of
             them
             ;
             that
             is
             ,
             first
             and
             properly
             ,
             of
             Substance
             ;
             and
             
               Secondarily
               or
               Improperly
            
             of
             Accidents
             .
             For
             ,
             since
             (
             as
             was
             shewn
             above
             )
             Ens
             signifies
             
               Capable
               of
               being
            
             ,
             and
             none
             of
             the
             Accidents
             is
             
               of
               itself
            
             Capable
             of
             Being
             ,
             but
             onely
             comes
             to
             have
             some
             Title
             to
             Existence
             by
             the
             Substance
             ,
             from
             whose
             Being
             they
             have
             entirely
             all
             the
             Being
             they
             have
             ,
             and
             that
             Its
             being
             :
             it
             follows
             that
             the
             word
             Ens
             must
             be
             Analogically
             said
             of
             them
             ;
             that
             is
             ,
             Properly
             of
             Substance
             ,
             and
             Improperly
             of
             Accidents
             .
          
           
             13.
             
             Since
             it
             appears
             ,
             from
             what
             is
             said
             hitherto
             ,
             that
             the
             Equivocation
             of
             words
             is
             most
             highly
             Prejudicial
             to
             Science
             ,
             it
             is
             one
             necessary
             part
             of
             of
             the
             Method
             to
             Science
             to
             detect
             the
             Snares
             it
             lays
             in
             the
             way
             of
             our
             Discourse
             ,
             that
             we
             may
             avoid
             them
             .
             And
             this
             may
             be
             done
             .
          
           
           
             14.
             
             First
             ,
             by
             observing
             the
             Explication
             we
             make
             of
             the
             Word
             that
             is
             apply'd
             to
             different
             Notions
             ,
             that
             so
             we
             may
             know
             which
             is
             the
             proper
             Signification
             of
             it
             .
             For
             ,
             by
             doing
             this
             we
             shall
             certainly
             find
             that
             the
             
               less
               proper
            
             Notion
             ,
             when
             the
             word
             is
             explicated
             ,
             will
             still
             include
             the
             Notion
             of
             the
             Proper
             one
             ,
             and
             bear
             up
             to
             it
             .
             As
             if
             we
             would
             Explicate
             the
             word
             Strong
             as
             't
             is
             spoken
             of
             Ale
             or
             Wine
             ,
             we
             shall
             be
             forced
             to
             say
             (
             if
             we
             be
             put
             to
             express
             our selves
             Literally
             ,
             and
             tell
             what
             it
             means
             )
             that
             as
             he
             is
             call'd
             a
             
               Strong
               Man
            
             ,
             who
             is
             able
             to
             overthrow
             his
             Enemy
             ,
             so
             we
             call
             Wine
             or
             Beer
             Strong
             when
             it
             is
             able
             to
             overpower
             our
             Brain
             .
             Or
             ,
             if
             we
             call
             a
             man
             Hard-hearted
             ,
             it
             would
             be
             explicated
             thus
             ,
             that
             his
             Humour
             is
             as
             Hard
             and
             Inflexible
             ,
             considering
             the
             Temper
             of
             a
             Rational
             Creature
             which
             ought
             to
             be
             mov'd
             by
             Reason
             ,
             as
             Hard
             things
             ,
             which
             are
             very
             difficult
             to
             bend
             ,
             are
             among
             Natural
             Bodies
             ;
             for
             which
             reason
             they
             sometimes
             call
             such
             men
             [
             Stony-hearted
             ]
             or
             [
             Iron-hearted
             ]
             ;
             in
             both
             which
             we
             see
             that
             [
             Strength
             ]
             is
             properly
             in
             Man
             ,
             and
             Hardness
             in
             such
             Bodies
             as
             Stone
             or
             Iron
             ,
             and
             improperly
             in
             Wine
             or
             the
             Heart
             .
             And
             the
             same
             may
             be
             observ'd
             in
             the
             word
             [
             Pilot
             ]
             apply'd
             to
             a
             Governour
             ;
             in
             [
             Moved
             ]
             apply'd
             to
             God
             ;
             in
             [
             Healthful
             ]
             to
             Meat
             or
             Urine
             .
             Thus
             the
             word
             [
             
               Religious
               Honour
               ,
               Worship
            
             or
             Respect
             ]
             is
             first
             and
             properly
             apprehended
             as
             belonging
             or
             Due
             to
             God
             ,
             the
             sole
             End
             and
             Author
             of
             all
             Religion
             ,
             and
             Analogically
             or
             Improperly
             to
             
               Holy
               Persons
            
             ,
             either
             on
             Earth
             or
             in
             Heaven
             ,
             as
             his
             Servants
             ;
             and
             to
             
               Sacred
               Books
               ,
               Pictures
            
             ,
             and
             Churches
             ,
             as
             either
             Causing
             ,
             Exciting
             ,
             Increasing
             or
             Belonging
             to
             the
             
             
               Religious
               Honour
            
             due
             properly
             to
             Him
             Alone
             .
             Whence
             
               Religious
               Honour
            
             given
             to
             any
             other
             things
             cannot
             be
             Explicated
             ,
             but
             in
             Reference
             to
             God
             ,
             the
             only
             proper
             Object
             of
             Religion
             ;
             which
             therefore
             will
             be
             found
             Included
             in
             the
             Explication
             of
             that
             Religious
             Honour
             which
             is
             given
             to
             any
             thing
             else
             .
             And
             yet
             what
             Endless
             Squabbles
             ,
             Contests
             and
             Animosities
             has
             this
             one
             Equivocation
             produced
             ,
             while
             Passionate
             or
             Ignorant
             men
             will
             needs
             take
             the
             word
             [
             Religious
             ]
             when
             spoken
             of
             those
             Different
             things
             ,
             to
             be
             Vnivocal
             ,
             which
             is
             most
             clearly
             Analogical
             .
          
           
             15.
             
             The
             next
             way
             is
             ,
             to
             observe
             the
             Notions
             any
             way
             Connected
             in
             our
             Common
             Speech
             with
             that
             Word
             whose
             Equivocalness
             we
             doubt
             of
             ;
             that
             is
             ,
             to
             consider
             the
             Causes
             ,
             Effects
             ,
             Antecedents
             ,
             Consequents
             ,
             Contraries
             ,
             its
             Superiour
             and
             Inferiour
             Notions
             ,
             its
             Circumstances
             ,
             &c.
             
             For
             ,
             if
             some
             or
             any
             of
             these
             do
             not
             agree
             to
             the
             Meaning
             of
             any
             Word
             when
             spoken
             of
             more
             things
             ,
             or
             found
             in
             diverse
             Contexts
             ,
             then
             we
             may
             be
             sure
             't
             is
             spoken
             in
             
               diverse
               Senses
            
             ,
             and
             is
             Equivocal
             ;
             and
             then
             ,
             by
             the
             foregoing
             Rule
             we
             may
             certainly
             come
             to
             know
             its
             proper
             Signification
             .
             So
             ,
             in
             the
             Notion
             of
             
               Religious
               Honour
            
             apply'd
             to
             God
             as
             properly
             due
             to
             him
             ,
             and
             Adoration
             of
             him
             ,
             the
             chief
             part
             of
             which
             is
             an
             humble
             Acknowledgment
             of
             him
             to
             be
             our
             Creator
             ,
             Redeemer
             ,
             Sanctifier
             ,
             the
             Supreme
             Lord
             of
             Heaven
             and
             Earth
             ,
             the
             Searcher
             of
             Hearts
             ,
             and
             Judge
             of
             all
             our
             Actions
             ,
             &c.
             none
             of
             these
             are
             possible
             to
             be
             Connected
             ,
             or
             Agree
             to
             any
             of
             the
             other
             Improperly
             called
             Objects
             of
             Religious
             Worship
             :
             So
             ,
             when
             we
             stile
             any
             Eminent
             Person
             for
             Learning
             [
             
               a
               Great
               Man
            
             ]
             we
             shall
             
             easily
             find
             it
             is
             Equivocal
             and
             Improper
             ,
             because
             Greatness
             means
             ,
             in
             Proper
             Speech
             ,
             
               much
               of
               Quantity
            
             ,
             and
             has
             that
             Common
             Head
             for
             its
             Genus
             ;
             whereas
             a
             
               very
               Little
            
             Man
             in
             Quantity
             may
             be
             Great
             in
             the
             sence
             in
             which
             we
             meant
             it
             .
          
           
             16.
             
             The
             Third
             way
             is
             ,
             to
             attend
             to
             what
             True
             Science
             or
             Faith
             teach
             us
             .
             For
             ,
             since
             one
             Truth
             cannot
             contradict
             another
             ,
             therefore
             we
             may
             be
             assur'd
             ,
             that
             ,
             in
             case
             we
             be
             Certain
             that
             what
             the
             Writer
             meant
             is
             True
             ,
             his
             Words
             must
             be
             taken
             in
             that
             sence
             which
             is
             Agreeable
             to
             
               True
               Science
            
             ,
             or
             Faith.
             Hence
             ,
             when
             it
             is
             said
             that
             
               God
               made
               two
               Great
               Lights
            
             ,
             the
             Sun
             and
             the
             Moon
             ,
             it
             being
             Evident
             by
             Science
             ,
             that
             Other
             Stars
             are
             incomparably
             Greater
             than
             the
             Moon
             ,
             hence
             the
             words
             [
             
               Great
               Lights
            
             ]
             in
             that
             place
             ,
             cannot
             be
             meant
             of
             Great
             
               in
               it self
            
             ,
             but
             as
             to
             their
             
               Appearance
               to
               us
            
             .
             But
             ,
             care
             is
             to
             be
             taken
             that
             we
             have
             
               true
               Science
            
             of
             the
             thing
             exprest
             by
             such
             words
             ,
             and
             that
             the
             Subject
             be
             not
             such
             as
             exceeds
             our
             pitch
             of
             Knowledge
             .
          
           
             17.
             
             The
             Context
             may
             help
             much
             to
             give
             us
             the
             right
             Notion
             of
             the
             Words
             ;
             especially
             when
             the
             Literal
             Truth
             is
             aim'd
             at
             ,
             Axioms
             and
             evident
             Principles
             are
             laid
             ,
             and
             the
             Discourse
             is
             perfectly
             Connected
             or
             Coherent
             .
             For
             ,
             in
             that
             case
             the
             Symmetry
             found
             in
             the
             parts
             of
             the
             whole
             Discourse
             forbids
             any
             word
             to
             be
             taken
             in
             a
             wrong
             signification
             ;
             as
             we
             experience
             in
             Mathematicks
             and
             other
             Close
             Discourses
             .
          
           
             18.
             
             The
             Intention
             of
             the
             Author
             ,
             and
             the
             Argument
             and
             Scope
             of
             the
             Book
             ,
             avail
             much
             to
             direct
             us
             to
             the
             right
             sense
             of
             those
             words
             in
             it
             which
             are
             most
             Material
             and
             Significant
             .
             For
             ,
             the
             Notions
             
             meant
             by
             such
             words
             are
             as
             it
             were
             the
             steps
             which
             lye
             level
             all
             the
             way
             ,
             and
             lead
             to
             the
             End
             at
             which
             the
             Author
             aim'd
             them
             ;
             and
             ,
             therefore
             ,
             cannot
             easily
             permit
             a
             Deviation
             from
             their
             true
             Sence
             ,
             or
             suffer
             their
             Meaning
             to
             be
             mistaken
             .
          
           
             19.
             
             The
             Words
             in
             which
             Laws
             are
             conceiv'd
             are
             best
             interpreted
             by
             the
             
               Common
               Practice
            
             of
             those
             who
             are
             subject
             to
             those
             Laws
             .
             For
             ,
             since
             those
             Laws
             are
             the
             Causes
             of
             the
             Common
             Practice
             ,
             and
             the
             Common
             Practice
             is
             the
             Effect
             of
             those
             Laws
             ,
             hence
             the
             sence
             of
             the
             Laws
             is
             demonstrated
             by
             the
             Common
             Practice
             
               a
               posteriori
            
             .
          
           
             20.
             
             But
             the
             very
             best
             and
             most
             assured
             way
             to
             detect
             and
             avoid
             Equivocation
             in
             all
             words
             whatever
             ,
             is
             to
             observe
             and
             examin
             ,
             whether
             
               the
               same
               Definition
            
             agrees
             to
             the
             word
             as
             found
             in
             diverse
             places
             :
             For
             ,
             since
             the
             Definition
             consists
             of
             a
             Determinate
             Genus
             ,
             and
             its
             Intrinsecal
             or
             Proper
             Differences
             ,
             it
             must
             needs
             give
             us
             the
             
               precise
               Notion
            
             or
             Meaning
             of
             the
             Word
             ;
             since
             ,
             if
             it
             be
             either
             under
             any
             Other
             Genus
             ,
             or
             constituted
             by
             any
             Other
             Differences
             ,
             the
             Essence
             which
             they
             constitute
             must
             needs
             be
             a
             
               different
               Essence
            
             ;
             and
             ,
             therefore
             ,
             the
             Word
             which
             signifies
             it
             ,
             must
             necessarily
             have
             
               another
               Meaning
            
             or
             Notion
             .
          
           
             Corol.
             V.
             Words
             being
             invented
             to
             express
             Sense
             or
             Meaning
             ,
             it
             follows
             ,
             that
             those
             Words
             that
             have
             many
             Senses
             ,
             and
             all
             of
             them
             True
             and
             coherent
             to
             one
             another
             ,
             have
             the
             highest
             perfection
             that
             Words
             can
             possibly
             have
             .
             Wherefore
             those
             passages
             in
             Holy
             Scripture
             that
             bear
             both
             a
             
               Literal
               ,
               Tropological
            
             (
             or
             Moral
             )
             Analogical
             and
             
               Anagogical
               sence
            
             (
             or
             several
             of
             them
             )
             are
             of
             a
             more
             sublime
             nature
             than
             other
             Words
             are
             ,
             and
             argue
             ,
             that
             they
             were
             endited
             by
             a
             Divine
             Author
             .
          
        
      
       
         
         
           BOOK
           II.
           OF
           THE
           SECOND
           Operation
           OF
           OUR
           Understanding
           ,
           or
           Judgments
           .
        
         
           
             LESSON
             I.
             Of
             the
             Nature
             of
             Judgments
             ,
             or
             Propositions
             
               in
               Common
            
             ;
             of
             their
             Parts
             ;
             of
             the
             Ground
             of
             their
             Verification
             ;
             and
             of
             the
             several
             Manners
             of
             Predicating
             .
          
           
             1.
             
             HAving
             treated
             of
             Notions
             ,
             and
             of
             their
             Clear
             Distinction
             and
             Expression
             ,
             to
             that
             degree
             as
             may
             be
             sufficient
             for
             Science
             ,
             it
             follows
             of
             course
             that
             we
             treat
             next
             of
             Cognition
             ,
             or
             the
             putting
             together
             of
             Notions
             ;
             and
             this
             not
             joyning
             them
             together
             on
             any
             fashion
             ,
             by
             rote
             as
             it
             were
             ,
             in
             our
             Memory
             ,
             as
             a
             School-boy
             gets
             a
             Latin
             Sentence
             without
             book
             ,
             the
             meaning
             of
             whose
             words
             he
             understands
             and
             revolves
             in
             his
             Mind
             ,
             but
             regards
             
             not
             whether
             it
             be
             True
             or
             no
             ;
             nor
             yet
             ,
             the
             putting
             them
             together
             according
             to
             Grammatical
             Congruity
             ,
             as
             is
             this
             Sentence
             ,
             [
             
               Virtue
               and
               Vice
               are
               both
               equally
               Laudable
            
             ]
             in
             which
             the
             Words
             do
             Cohere
             indeed
             according
             to
             Grammar
             Rules
             ,
             but
             the
             Sence
             is
             False
             ,
             and
             Incoherent
             :
             But
             (
             as
             the
             word
             [
             Cognition
             ]
             imports
             )
             it
             must
             be
             the
             Connecting
             or
             Joyning
             them
             together
             ,
             in
             order
             to
             Knowledge
             ;
             that
             is
             ,
             with
             an
             Application
             of
             our
             Knowing
             Power
             to
             see
             whether
             they
             ought
             to
             be
             thus
             put
             together
             or
             no
             ;
             or
             ,
             (
             which
             is
             the
             same
             )
             whether
             the
             Proposition
             be
             True.
             
          
           
             2.
             
             Wherefore
             ,
             since
             we
             cannot
             know
             any
             thing
             to
             
               be
               so
            
             ,
             but
             what
             
               is
               truly
               so
            
             ,
             it
             follows
             ,
             that
             all
             Knowledge
             must
             be
             of
             some
             Verity
             or
             Truth
             ;
             and
             this
             not
             of
             a
             Truth
             which
             is
             
               materially
               such
            
             ,
             or
             repeated
             in
             our
             Mind
             ,
             (
             for
             this
             amounts
             to
             no
             more
             but
             a
             Complex
             Notion
             or
             Apprehension
             )
             but
             to
             make
             up
             the
             Notion
             of
             Knowledge
             ,
             we
             must
             see
             the
             Notions
             of
             which
             that
             Truth
             does
             Formally
             consist
             ,
             to
             be
             truly
             and
             indeed
             Connected
             .
             As
             ,
             when
             we
             say
             [
             
               A
               Stone
               is
               Hard
            
             ]
             we
             must
             see
             that
             what
             's
             meant
             by
             [
             Stone
             ]
             and
             by
             [
             Hard
             ]
             are
             some
             way
             or
             other
             Connected
             in
             the
             Thing
             ;
             or
             ,
             otherwise
             (
             all
             Truths
             being
             taken
             from
             the
             things
             )
             we
             cannot
             be
             said
             to
             Know
             it
             to
             be
             True.
             
          
           
             3.
             
             Judging
             ,
             in
             proper
             speech
             is
             not
             meerly
             and
             precisely
             the
             Seeing
             or
             Knowing
             that
             the
             Notions
             are
             Connected
             ,
             but
             the
             
               Saying
               Interiourly
            
             or
             Assenting
             heartily
             that
             they
             
               are
               so
            
             .
             Otherwise
             ,
             since
             nothing
             can
             be
             
               Known
               to
               be
               so
            
             ,
             but
             what
             
               is
               so
            
             ,
             it
             would
             follow
             that
             there
             would
             be
             no
             
               False
               Iudgments
            
             .
             Wherefore
             ,
             Judging
             adds
             to
             the
             meer
             notion
             of
             Knowledge
             ,
             that
             it
             is
             the
             subduing
             of
             all
             
             Hesitation
             ,
             or
             the
             Fixure
             of
             our
             Intellective
             Faculty
             about
             the
             Verity
             or
             Falsity
             of
             any
             thing
             .
             Whence
             Judging
             is
             the
             Effect
             immediately
             and
             necessarily
             resulting
             from
             our
             Knowledge
             that
             the
             Notions
             are
             really
             Connected
             ,
             when
             't
             is
             a
             
               True
               Iudgment
            
             ;
             or
             else
             from
             our
             only
             Conceiting
             them
             to
             be
             Connected
             ,
             when
             the
             Judgment
             is
             False
             .
             Whence
             ,
             this
             is
             a
             right
             consequence
             ,
             I
             see
             or
             know
             the
             Notions
             cohere
             ,
             therefore
             I
             judge
             the
             Saying
             or
             Sentence
             that
             signifies
             they
             are
             connected
             to
             be
             True
             ;
             which
             is
             the
             Method
             that
             all
             Rational
             or
             Judicious
             men
             take
             :
             Whereas
             Passionate
             or
             Ignorant
             men
             ,
             who
             are
             blindly
             addicted
             to
             their
             own
             Sentiment
             ,
             take
             the
             Contrary
             way
             ;
             and
             will
             have
             the
             Notions
             to
             cohere
             ,
             and
             the
             Proposition
             to
             be
             True
             ,
             because
             they
             had
             prejudg'd
             it
             so
             upon
             some
             other
             Motive
             than
             the
             seeing
             that
             the
             Terms
             themselves
             were
             indeed
             connected
             .
          
           
             It
             will
             be
             objected
             ,
             that
             Knowledge
             also
             fixes
             our
             Understanding
             ;
             and
             ,
             therefore
             ,
             Knowing
             is
             Judging
             .
             I
             answer
             ,
             That
             to
             fix
             the
             Understanding
             so
             as
             to
             acquiesce
             to
             what
             it
             sees
             ,
             is
             to
             make
             it
             Judge
             ;
             but
             the
             Notion
             of
             Knowing
             is
             compleated
             in
             the
             bare
             Seeing
             the
             Terms
             Connected
             ,
             and
             is
             terminated
             in
             regarding
             the
             Object
             or
             the
             Proposition
             that
             is
             Known
             :
             But
             Judging
             superadds
             to
             it
             ,
             that
             it
             is
             moreover
             the
             yielding
             to
             reject
             all
             farther
             disquisition
             ,
             and
             
               adhering
               firmly
            
             to
             that
             Knowledge
             ;
             which
             (
             tho'
             the
             distinction
             between
             them
             be
             nice
             and
             delicate
             )
             is
             another
             Consideration
             superadded
             to
             meer
             Knowing
             ,
             and
             sinks
             and
             rivets
             the
             Object
             more
             deeply
             and
             unremovably
             in
             the
             Soul.
             Lastly
             ,
             the
             Intuitive
             Knowledge
             of
             Pure
             Spirits
             is
             True
             Knowledge
             ;
             but
             it
             is
             not
             made
             by
             
             our
             way
             of
             Judging
             ,
             in
             regard
             they
             neither
             Abstract
             ,
             nor
             Compound
             or
             Divide
             Notions
             .
          
           
             4.
             
             Hence
             is
             seen
             that
             to
             make
             Judgments
             of
             things
             out
             of
             True
             Knowledge
             ,
             is
             the
             Greatest
             Natural
             Perfection
             our
             Soul
             is
             capable
             of
             .
             For
             ,
             since
             nothing
             can
             be
             Known
             to
             be
             so
             but
             what
             
               is
               so
            
             ,
             or
             True
             ▪
             all
             Judgments
             resulting
             from
             True
             Knowledge
             not
             onely
             fill
             our
             Mind
             with
             Truths
             ,
             but
             are
             ,
             moreoever
             ,
             a
             Firm
             Adhesion
             to
             Truths
             and
             the
             Secure
             Possession
             of
             those
             incomparable
             Endowments
             ,
             which
             are
             the
             Best
             Perfections
             of
             our
             Understanding
             ,
             and
             make
             us
             like
             the
             
               God
               of
               Truth
            
             .
             Nor
             ends
             the
             Advantage
             we
             gain
             by
             Truth
             in
             meer
             Speculation
             ;
             but
             ,
             Truth
             excluding
             from
             its
             notion
             
               all
               Possible
               Errour
            
             ,
             it
             makes
             it
             Impossible
             we
             should
             ever
             embrace
             any
             Errour
             while
             we
             thus
             Judge
             .
             Which
             ,
             since
             
               Omnis
               peccans
               ignorat
            
             ,
             and
             that
             every
             Sinner
             (
             as
             the
             Proverb
             is
             )
             
               has
               his
               blind
               side
            
             ;
             must
             therefore
             ,
             if
             Truth
             be
             Express
             in
             our
             Understanding
             ,
             and
             
               kept
               awake
            
             there
             ,
             Preserve
             such
             a
             mind
             from
             Sin
             ;
             and
             by
             making
             right
             and
             Lively
             Judgments
             of
             our
             Present
             and
             Future
             State
             ,
             and
             of
             our
             several
             Duties
             here
             ,
             most
             certainly
             bring
             us
             to
             Eternal
             Happiness
             hereafter
             .
          
           
             5.
             
             That
             Speech
             that
             Connects
             Notions
             in
             order
             to
             Knowledge
             ,
             or
             Expresses
             a
             Judgment
             ,
             is
             call'd
             a
             Proposition
             ;
             that
             is
             ,
             such
             a
             Speech
             as
             proposes
             the
             Notions
             ,
             and
             puts
             them
             into
             such
             a
             Frame
             or
             Posture
             of
             Connexion
             ,
             as
             best
             serves
             for
             us
             to
             Judge
             whether
             they
             are
             really
             Connected
             or
             no.
             Whence
             it
             must
             consist
             of
             three
             parts
             ,
             viz.
             that
             which
             is
             Affirm'd
             or
             Deny'd
             of
             another
             ,
             which
             in
             an
             Artificial
             term
             we
             call
             Predicated
             ,
             and
             that
             notion
             the
             Predicate
             .
             That
             
               of
               which
            
             't
             is
             Affirm'd
             or
             Deny'd
             ,
             
             call'd
             the
             Subject
             :
             and
             that
             Notion
             which
             signifies
             their
             Connexion
             ,
             call'd
             the
             Copula
             .
             The
             two
             first
             are
             also
             call'd
             the
             Terms
             or
             Extremes
             of
             a
             Proposition
             ;
             whence
             all
             Truth
             is
             said
             to
             consist
             in
             the
             
               Connexion
               of
               the
               Terms
            
             ;
             and
             ,
             if
             the
             Terms
             be
             not
             found
             to
             cohere
             ,
             the
             Proposition
             is
             justly
             held
             to
             be
             False
             .
          
           
             6.
             
             Since
             Propositions
             may
             be
             both
             in
             the
             Mind
             and
             in
             Words
             ,
             and
             the
             Meanings
             of
             the
             Words
             are
             the
             same
             with
             our
             Notions
             ;
             it
             follows
             hence
             (
             so
             the
             words
             be
             not
             Equivocal
             )
             that
             Mental
             and
             Verbal
             Propositions
             are
             the
             same
             thing
             ;
             so
             that
             it
             is
             ,
             in
             reality
             ,
             all
             one
             to
             treat
             them
             under
             either
             of
             these
             Considerations
             .
             Therefore
             ,
             in
             regard
             we
             must
             use
             Words
             in
             our
             Discourses
             concerning
             Propositions
             ,
             and
             many
             times
             Artificial
             ones
             ,
             we
             shall
             treat
             of
             them
             indifferently
             as
             taken
             in
             either
             condition
             ;
             and
             sometimes
             use
             the
             Word
             [
             Judgments
             ]
             sometimes
             [
             Propositions
             ]
             as
             it
             lights
             .
             Only
             let
             it
             be
             remember'd
             ,
             that
             Judgments
             are
             onely
             in
             the
             Mind
             Formally
             and
             Truly
             :
             and
             in
             Verbal
             Propositions
             ,
             only
             as
             in
             Signs
             of
             the
             Mental
             ones
             .
             Tho'
             even
             taking
             them
             as
             in
             our
             Understanding
             ,
             they
             have
             ,
             even
             there
             ,
             their
             
               Subject
               ,
               Copula
            
             and
             Predicate
             ,
             as
             well
             as
             when
             they
             are
             Pronounced
             ,
             or
             Writ
             in
             Words
             .
          
           
             Corol.
             I.
             Hence
             is
             deduc't
             ,
             that
             the
             rude
             Vulgar
             ,
             nay
             ,
             even
             Children
             who
             cannot
             Speak
             or
             Discourse
             ,
             may
             have
             Mental
             Propositions
             ,
             and
             Consequently
             what
             answers
             to
             
               Subject
               ,
               Copula
            
             and
             Predicate
             in
             their
             Understandings
             ;
             tho'
             they
             cannot
             Reflect
             or
             Distinguish
             them
             ,
             and
             (
             as
             it
             were
             )
             dissect
             and
             Anatomize
             their
             own
             Thoughts
             and
             Inward
             Acts
             ,
             
             as
             do
             
               Men
               of
               Art.
            
             For
             Example
             ,
             when
             a
             Clown
             Knows
             or
             Judges
             that
             there
             is
             such
             a
             place
             as
             London
             ,
             or
             a
             Child
             that
             what
             it
             sees
             
               is
               Milk
            
             ;
             they
             have
             in
             their
             Minds
             the
             True
             ,
             tho
             Rough
             ,
             draught
             of
             these
             two
             Propositions
             ,
             [
             
               London
               is
               Existent
            
             ]
             and
             [
             
               this
               is
               Milk
            
             ]
             and
             ,
             consequently
             ,
             of
             what
             corresponded
             to
             the
             several
             parts
             of
             those
             Propositions
             ,
             after
             a
             Natural
             manner
             ;
             tho
             they
             cannot
             yet
             lick
             their
             rude
             Embryo
             Judgments
             into
             Form
             ,
             or
             bring
             them
             to
             a
             perfect
             shape
             ,
             by
             distinguishing
             in
             them
             these
             several
             parts
             .
          
           
             Corol.
             II.
             Hence
             also
             ,
             tho'
             we
             cannot
             know
             the
             precise
             time
             in
             which
             Children
             begin
             to
             judge
             ,
             yet
             we
             may
             be
             assured
             it
             must
             be
             as
             soon
             as
             they
             have
             Cognition
             or
             Knowledge
             of
             Common
             and
             Familiar
             Objects
             ,
             and
             of
             their
             Agreeableness
             to
             their
             own
             Nature
             .
             And
             ,
             first
             of
             all
             ,
             of
             that
             which
             is
             next
             to
             them
             and
             most
             Knowable
             ,
             Viz.
             that
             
               themselves
               exist
            
             ;
             as
             will
             be
             seen
             hereafter
             .
             The
             reason
             is
             ,
             because
             Judgments
             are
             the
             Immediate
             Effects
             resulting
             out
             of
             Knowledge
             ;
             and
             ,
             therefore
             ,
             as
             soon
             as
             they
             know
             any
             object
             is
             Agreeable
             or
             disagreeable
             to
             them
             ,
             or
             that
             it
             Exists
             ,
             they
             cannot
             but
             Judge
             so
             after
             their
             dull
             fashion
             .
          
           
             6.
             
             To
             proceed
             .
             As
             the
             Metaphysical
             Verity
             (
             of
             which
             onely
             our
             Notions
             are
             capable
             )
             is
             taken
             from
             the
             Things
             ,
             and
             Consists
             in
             
               their
               being
            
             truly
             
               what
               they
               are
            
             :
             so
             the
             Formal
             Verity
             of
             our
             Judgments
             must
             be
             also
             taken
             from
             the
             
               Thing
               's
               being
               such
               as
               we
               Iudge
               it
               to
               be
            
             ;
             Whence
             Truth
             is
             by
             some
             defin'd
             to
             the
             
               Conformity
               of
               the
               understanding
               to
               the
               Thing
               ,
            
             wherefore
             ,
             when
             we
             affirm
             the
             Thing
             to
             be
             This
             
             or
             That
             ,
             or
             to
             be
             such
             or
             such
             ,
             the
             true
             Meaning
             of
             that
             Affirmation
             is
             ,
             that
             what
             corresponds
             to
             both
             those
             Notions
             of
             the
             Subject
             and
             Predicate
             is
             found
             or
             exists
             in
             the
             same
             Thing
             or
             Being
             ;
             and
             ,
             were
             not
             this
             so
             ,
             it
             would
             be
             False
             to
             affirm
             that
             one
             of
             them
             is
             the
             other
             .
          
           
             7.
             
             Wherefore
             the
             meaning
             of
             the
             word
             [
             is
             ]
             which
             is
             the
             Copula
             ,
             is
             this
             ,
             that
             those
             Words
             are
             Fundamentally
             Connected
             in
             the
             
               same
               Thing
            
             and
             Identify'd
             with
             it
             Materially
             ;
             however
             those
             Notions
             themselves
             be
             Formally
             Different
             ,
             provided
             they
             be
             not
             Incompossible
             ;
             for
             then
             the
             Proposition
             must
             ,
             for
             the
             reason
             now
             given
             ,
             be
             necessarily
             False
             .
             As
             when
             we
             say
             [
             
               a
               Stone
               is
               Hard
            
             ]
             the
             Truth
             of
             that
             Proposition
             consists
             in
             this
             ,
             that
             the
             Nature
             of
             [
             hard
             ]
             is
             found
             in
             that
             Thing
             or
             Suppositum
             call'd
             a
             Stone
             ,
             and
             is
             in
             part
             Identify'd
             with
             it
             ;
             however
             the
             Notions
             of
             Stone
             and
             Hard
             be
             Formally
             Distinct.
             Or
             ,
             (
             which
             is
             the
             same
             )
             it
             is
             as
             much
             as
             to
             say
             ,
             that
             that
             Thing
             which
             is
             Stone
             is
             the
             same
             thing
             that
             is
             Hard.
             
          
           
             8.
             
             The
             Copula
             [
             is
             ]
             has
             alwayes
             the
             sense
             now
             given
             ,
             except
             when
             we
             are
             to
             Speak
             of
             Nothings
             which
             (
             the
             adequate
             Object
             of
             our
             understanding
             being
             Ens
             )
             we
             are
             forc'd
             to
             apprehend
             as
             Things
             ,
             even
             when
             at
             the
             same
             time
             we
             Judge
             them
             to
             be
             otherwise
             .
             As
             when
             we
             say
             [
             
               Imaginary
               Species
               a
               Chimera
            
             ]
             and
             yet
             ,
             even
             then
             ,
             it
             expresses
             a
             kind
             of
             Identity
             of
             the
             
               two
               Nothings
            
             ,
             and
             affirms
             them
             to
             be
             the
             
               same
               Nonsense
            
             ,
             and
             that
             to
             put
             a
             Space
             or
             Quantity
             to
             be
             no
             Quantity
             :
             or
             to
             put
             a
             Non-Ens
             to
             be
             Ens
             is
             Contradictory
             and
             ridiculous
             .
             And
             ,
             indeed
             ,
             these
             kind
             of
             Propositions
             are
             in
             effect
             no
             more
             than
             to
             say
             ,
             that
             
               Non-Ens
               ,
               Non
               est
               Ens
            
             ,
             
             or
             ,
             What
             is
             not
             Capable
             of
             Being
             cannot
             be
             .
          
           
             9.
             
             The
             Copula
             [
             is
             ]
             is
             the
             most
             proper
             to
             give
             us
             a
             Clear
             Intellectual
             Light
             ;
             and
             ,
             by
             consequence
             to
             fix
             our
             Judgment
             .
             First
             ,
             because
             the
             Notion
             of
             is
             ,
             or
             Actual
             Being
             ,
             is
             impossible
             to
             admit
             any
             Explication
             (
             and
             therefore
             't
             is
             self-known
             )
             as
             any
             one
             may
             evidently
             experience
             ,
             if
             he
             goes
             about
             to
             Explain
             it
             ;
             for
             he
             will
             find
             that
             he
             must
             be
             forc'd
             to
             put
             is
             ,
             or
             some
             word
             that
             imports
             Actual
             Being
             in
             its
             Explication
             ;
             which
             makes
             the
             Explication
             to
             be
             none
             ,
             but
             leaves
             it
             as
             obscure
             as
             it
             was
             before
             ;
             nay
             ,
             more
             Obscure
             than
             formerly
             by
             adding
             other
             Notions
             more
             Obscure
             than
             it self
             was
             .
             For
             example
             ,
             Ask
             what
             it
             is
             to
             be
             or
             Exist
             ,
             all
             that
             can
             be
             said
             of
             it
             is
             ,
             that
             't
             is
             
               Esse
               extra
               Causas
            
             ;
             where
             (
             Esse
             being
             the
             same
             with
             Existere
             )
             we
             vainly
             endeavour
             to
             explicate
             the
             
               same
               thing
            
             by
             
               its
               self
            
             ;
             and
             to
             make
             it
             look
             like
             an
             Explication
             ,
             we
             add
             
               extra
               Causas
            
             ,
             which
             two
             Notions
             are
             less
             Clear
             than
             
               Esse
               it self
            
             was
             .
             2dly
             ,
             The
             Notion
             of
             [
             is
             ]
             is
             most
             Determinate
             of
             its
             own
             nature
             ,
             and
             so
             most
             Fixt
             of
             it's
             self
             ;
             and
             ,
             therefore
             ,
             most
             proper
             to
             fix
             the
             Judgment
             .
             3dly
             ,
             Because
             all
             other
             Notions
             having
             some
             Potentiality
             and
             Indifferency
             in
             them
             ,
             are
             (
             as
             it
             were
             )
             wavering
             between
             two
             or
             more
             Notions
             ;
             call'd
             Differences
             .
             Whereas
             the
             Notion
             of
             [
             is
             ]
             having
             none
             ,
             is
             only
             Absolutely
             Steady
             ,
             Immoveable
             or
             Undeterminable
             to
             any
             other
             Notion
             .
             Lastly
             ,
             Because
             hence
             ,
             in
             Literal
             ,
             and
             not
             Figurative
             ,
             Speeches
             ,
             the
             word
             that
             expresses
             this
             Notion
             ,
             can
             never
             be
             Equivocal
             ,
             since
             't
             is
             impossible
             to
             distnguish
             it
             into
             this
             or
             that
             sence
             ;
             all
             Distnguishing
             or
             Differencing
             Notions
             being
             evidently
             
               more
               Formal
            
             ,
             Actual
             and
             Determinate
             
             than
             the
             Notion
             
               to
               be
               Distinguisht
            
             :
             which
             is
             in
             this
             case
             ,
             Impossible
             .
          
           
             10.
             
             To
             proceed
             :
             There
             being
             (
             as
             was
             said
             )
             a
             Real
             Relation
             between
             those
             Notions
             which
             are
             the
             Subject
             and
             Predicate
             ,
             the
             later
             being
             really
             in
             the
             understanding
             as
             That
             
               which
               is
               said
            
             of
             the
             Former
             ,
             and
             the
             Former
             that
             of
             
               which
               't
               is
               said
            
             ;
             and
             Relation
             being
             necessarily
             compleated
             and
             actually
             such
             ,
             by
             the
             Act
             of
             a
             
               Comparing
               Power
            
             ;
             it
             follows
             ,
             that
             every
             Judgment
             is
             a
             Referring
             or
             Comparing
             one
             of
             those
             Notions
             to
             the
             other
             ,
             and
             (
             by
             means
             of
             the
             Copula
             )
             of
             both
             of
             them
             to
             the
             same
             Stock
             of
             Being
             on
             which
             they
             are
             engrafted
             ,
             or
             the
             same
             Ens
             ;
             where
             they
             are
             Entitatively
             Connected
             (
             or
             the
             same
             Materially
             )
             before
             they
             are
             Seen
             or
             Judg'd
             to
             be
             so
             by
             our
             understanding
             .
          
           
             11.
             
             It
             is
             sufficient
             that
             the
             two
             Terms
             be
             Materially
             the
             same
             ,
             or
             Identify'd
             with
             the
             same
             Ens
             ,
             when
             the
             Subject
             is
             a
             Concrete
             ;
             whether
             it
             be
             Substantially
             a
             Concrete
             ,
             that
             is
             ,
             consisting
             of
             the
             Nature
             and
             the
             Suppositum
             ,
             as
             when
             we
             say
             Petrus
             or
             Homo
             is
             Animal
             .
             Or
             Accidentally
             ;
             as
             when
             we
             say
             
               Album
               est
               Dulce
            
             .
             But
             in
             Abstract
             Notions
             ,
             they
             must
             ,
             
               besides
               this
            
             ,
             be
             moreover
             the
             same
             Essentially
             or
             Formally
             ;
             that
             is
             ,
             they
             must
             not
             onely
             be
             found
             in
             the
             same
             Material
             Ens
             or
             thing
             ,
             but
             those
             very
             Notions
             themselves
             must
             have
             the
             same
             Formality
             ,
             either
             in
             part
             ,
             or
             in
             whole
             ,
             in
             our
             Understanding
             .
             In
             Whole
             ,
             as
             when
             we
             say
             
               Petreitas
               est
               Petreitas
               ,
               Quantitas
               est
               Divisibilitas
            
             ;
             In
             part
             ,
             as
             ,
             when
             we
             say
             ,
             
               Petreitas
               est
               Humanitas
            
             or
             Animalitas
             ;
             for
             then
             Humanitas
             and
             Animalitas
             are
             as
             Essential
             to
             Petreitas
             ,
             and
             Petreitas
             as
             much
             includes
             and
             is
             the
             Subject
             of
             their
             Notions
             and
             of
             its
             own
             Differnces
             
             besides
             ,
             as
             
               Petrus
               does
            
             or
             is
             of
             the
             Notions
             of
             Homo
             or
             Animal
             .
          
           
             12.
             
             An
             Abstract
             and
             a
             Concrete
             Term
             can
             never
             be
             Subject
             and
             Predicate
             in
             the
             same
             Proposition
             ;
             tho'
             never
             so
             Essential
             to
             one
             another
             ;
             For
             an
             Abstract
             Notion
             ,
             out
             of
             the
             very
             Nature
             of
             its
             Abstraction
             ,
             is
             formally
             a
             Part
             ;
             and
             a
             Concrete
             Notion
             in
             respect
             to
             it
             a
             Whole
             ;
             and
             a
             Part
             ,
             tho'
             taken
             materially
             ,
             it
             may
             belong
             to
             the
             same
             Ens
             which
             is
             a
             Whole
             ,
             and
             be
             the
             same
             Thing
             with
             it
             ;
             yet
             taken
             formally
             ,
             it
             cannot
             ;
             for
             then
             a
             Whole
             would
             be
             Formally
             a
             Part
             ,
             and
             a
             Part
             Formally
             a
             Whole
             .
             Hence
             we
             cannot
             say
             
               Petreitas
               est
               Petrus
            
             ,
             or
             
               Petrus
               est
               Petreitas
               ,
               &c.
            
             
             Hence
             also
             this
             Proposition
             
               Quantitas
               est
               Quanta
            
             (
             and
             such
             like
             )
             is
             False
             ;
             for
             Quanta
             being
             a
             Concrete
             ,
             signifies
             the
             Subject
             which
             has
             Quantity
             in
             it
             ;
             and
             it
             is
             False
             to
             say
             that
             Quantity
             alone
             is
             Quantity
             and
             its
             Subject
             too
             .
          
           
             13.
             
             From
             what
             's
             said
             above
             we
             may
             gather
             ,
             that
             there
             may
             be
             diverse
             manners
             of
             Predicating
             or
             referring
             one
             Notion
             to
             another
             ,
             and
             they
             are
             reckon'd
             by
             Porphyrius
             to
             be
             Five
             ,
             called
             by
             the
             Schools
             Predicables
             ;
             that
             is
             ,
             several
             Manners
             how
             one
             Notion
             may
             be
             predicated
             of
             another
             .
             Whose
             Pardon
             we
             must
             beg
             ,
             if
             following
             the
             Dictates
             of
             Reason
             ,
             which
             we
             Judge
             Evident
             ,
             and
             not
             the
             Track
             beaten
             by
             others
             ,
             we
             dissent
             from
             them
             ,
             and
             assign
             Six
             .
             The
             first
             is
             ,
             when
             the
             whole
             Notion
             is
             Predicated
             of
             the
             whole
             ,
             as
             when
             we
             say
             [
             Quantity
             is
             Divisibility
             .
             ]
             [
             A.
             Whole
             consists
             of
             all
             its
             parts
             ;
             or
             ,
             when
             we
             Predicate
             the
             Definition
             of
             ●he
             Notion
             Defi●'d
             ,
             as
             ,
             [
             Man
             is
             a
             Rational
             Animal
             ]
             ;
             or
             ,
             all
             the
             Dividing
             Members
             
             of
             the
             Notion
             Divided
             .
             And
             this
             Manner
             we
             call
             
               Entirely
               Identical
            
             ;
             that
             is
             ,
             the
             predicating
             of
             the
             same
             Whole
             Notion
             wholly
             of
             it self
             .
             In
             the
             rest
             ●
             Part
             only
             is
             Predicated
             of
             the
             whole
             ;
             and
             then
             ●he
             Predicate
             is
             either
             Essential
             to
             the
             Subject
             ,
             or
             ●ot
             .
             If
             Essential
             ,
             then
             it
             either
             predicates
             
               that
               part
            
             of
             his
             Nature
             which
             (
             in
             the
             common
             acce●tation
             of
             Mankind
             not
             reaching
             to
             inferiour
             Differences
             )
             is
             
               immediately
               Superiour
            
             to
             it
             ,
             and
             is
             thought
             to
             denote
             the
             whole
             Essence
             of
             the
             thing
             ,
             and
             then
             't
             is
             call'd
             a
             Species
             ;
             as
             ,
             
               Petrus
               est
               Homo
            
             .
             Or
             ,
             but
             some
             lesser
             part
             of
             its
             Essence
             ;
             as
             ,
             
               Petrus
               ●st
               Animal
               ,
               Vivens
            
             or
             Substantia
             ,
             which
             are
             call'd
             the
             Genus
             or
             Generical
             Notion
             .
             And
             both
             these
             (
             as
             also
             the
             first
             )
             are
             said
             to
             be
             predicated
             in
             Quid
             ,
             because
             they
             are
             Essential
             Predicates
             and
             answer
             differently
             ,
             tho'
             imperfectly
             and
             but
             in
             part
             to
             the
             Question
             made
             by
             Quid.
             As
             ask
             ,
             
               Quid
               est
               Petrus
            
             ,
             we
             answer
             appositely
             ,
             
               Homo
               ,
               Animal
               ,
               Vivens
               ,
               &c.
               
            
             Or
             else
             the
             Predicate
             is
             that
             Compart
             which
             distinguishes
             the
             Genus
             Essentially
             from
             others
             of
             the
             same
             Common
             kind
             ,
             and
             constitutes
             it
             in
             an
             inferiour
             Class
             under
             the
             Common
             Notion
             ;
             and
             is
             therefore
             Referr'd
             to
             what
             it
             thus
             constituted
             ,
             as
             its
             Essential
             Difference
             ;
             as
             ,
             
               Homo
               est
               Rationalis
            
             .
             And
             ,
             this
             supposes
             the
             Question
             made
             by
             Quid
             ,
             or
             
               what
               Thing
            
             ,
             and
             answers
             to
             a
             further
             Question
             ,
             
               What
               kind
               of
               Thing
            
             .
             And
             therefore
             ,
             't
             is
             said
             to
             be
             predicated
             not
             meerly
             in
             quale
             ,
             for
             then
             it
             might
             have
             been
             a
             meer
             Quality
             ,
             and
             not
             Essential
             ;
             but
             in
             
               Quale
               quid
            
             ,
             as
             both
             giving
             account
             of
             the
             particular
             Nature
             of
             the
             Thing
             ,
             as
             also
             of
             its
             belonging
             to
             the
             Essence
             of
             it
             .
             If
             the
             Predicate
             be
             
               not
               Essential
            
             ,
             then
             either
             one
             notion
             
             is
             Referr'd
             to
             another
             ,
             and
             Predicated
             of
             it
             (
             not
             as
             any
             Part
             of
             its
             Essence
             ,
             but
             yet
             )
             as
             more
             or
             less
             Connected
             with
             it
             ,
             as
             an
             Effect
             or
             Sign
             of
             it
             ;
             as
             ,
             Capable
             of
             Admiring
             ,
             or
             the
             being
             affected
             with
             Musick
             ,
             Proportion
             ,
             or
             Beauty
             ,
             are
             Connected
             with
             Rational
             Nature
             or
             Man
             ,
             and
             referr'd
             to
             him
             accordingly
             ,
             that
             is
             Predicated
             of
             him
             as
             a
             Property
             .
             Thus
             Combustive
             or
             Rarefactive
             are
             Connected
             with
             Fire
             ;
             Opacous
             with
             Earth
             ;
             and
             referr'd
             to
             those
             Subjects
             ,
             or
             predicated
             of
             them
             as
             Properties
             .
             Or
             ,
             lastly
             ,
             the
             Predicate
             is
             Com●par'd
             or
             Referr'd
             to
             the
             Subject
             ,
             as
             having
             no
             kind
             of
             (
             at
             least
             known
             )
             Connexion
             with
             the
             Essence
             ,
             but
             meerly
             casually
             belonging
             to
             it
             ;
             or
             ,
             as
             Indifferent
             to
             the
             Essence
             whether
             it
             belong
             to
             it
             or
             no.
             As
             
               Armed
               ,
               Placed
               ,
               Situated
               ,
               &c.
            
             belongs
             to
             Ma●
             or
             Body
             :
             and
             then
             't
             is
             said
             to
             be
             predicated
             as
             an
             Accident
             ,
             that
             is
             ,
             as
             affecting
             him
             only
             Casually
             and
             Accidentally
             .
          
           
             Note
             1.
             
             That
             in
             this
             last
             Predicable
             only
             the
             
               Manner
               how
            
             it
             is
             Predicated
             or
             Compar'd
             to
             the
             Subject
             is
             consider'd
             ,
             and
             not
             the
             Nature
             of
             that
             which
             is
             Predicated
             ;
             nor
             ,
             whether
             it
             be
             a
             substantial
             Notion
             ,
             or
             ,
             whether
             it
             does
             belong
             to
             some
             one
             of
             the
             
               other
               〈◊〉
            
             Accidents
             ,
             so
             it
             be
             but
             Casually
             or
             Accidentally
             belonging
             to
             the
             Subject
             ,
             or
             Referr'd
             to
             it
             ;
             for
             
               Wooden
               ,
               Golden
            
             ,
             and
             Earthen
             are
             all
             Predicated
             as
             Accidents
             ,
             or
             Accidentally
             ,
             of
             Cup
             (
             for
             't
             is
             still
             equally
             a
             Cup
             ,
             whether
             it
             be
             made
             of
             any
             of
             those
             ,
             or
             of
             any
             other
             matter
             tho'
             Wood
             ,
             Gold
             ,
             and
             Earth
             be
             substantial
             Notions
             .
             Whence
             the
             word
             (
             Accident
             )
             
             does
             not
             here
             signifie
             what
             Inheres
             in
             the
             Substance
             ,
             as
             it
             does
             in
             those
             
               Predicamental
               Accidents
            
             which
             are
             Intrinsecal
             ones
             ;
             but
             that
             which
             belongs
             to
             a
             Subject
             
               by
               Chance
            
             or
             Casuality
             ;
             so
             that
             the
             Notion
             of
             the
             Subject
             is
             preserved
             entire
             ,
             whether
             it
             has
             it
             ,
             or
             has
             it
             not
             .
          
           
             Note
             2.
             
             That
             since
             it
             was
             clearly
             the
             Intention
             of
             him
             who
             invented
             these
             Predicables
             ,
             and
             of
             those
             who
             follow'd
             him
             and
             us'd
             them
             ,
             to
             comprehend
             all
             the
             Different
             Manners
             how
             Notions
             could
             be
             Predicated
             of
             their
             Subjects
             ;
             and
             ,
             the
             being
             Predicated
             as
             a
             whole
             of
             the
             whole
             ,
             is
             most
             evidently
             one
             Manner
             of
             Predicating
             ,
             and
             Distinct
             from
             the
             Five
             they
             assign'd
             ;
             it
             is
             manifest
             ,
             that
             their
             Account
             of
             the
             Predicables
             was
             Defective
             ,
             and
             our
             Supplying
             it
             Rational
             and
             Necessary
             .
             Add
             ,
             that
             they
             omitted
             
               that
               Predicable
            
             ,
             or
             Manner
             of
             Predicating
             ,
             which
             ,
             if
             it
             were
             not
             the
             
               most
               Vseful
            
             ,
             at
             least
             it
             was
             the
             Chief
             and
             First
             in
             Dignity
             ,
             all
             the
             
               First
               Principles
            
             having
             (
             as
             will
             be
             shewn
             hereafter
             )
             this
             Manner
             of
             Predication
             ,
             and
             consequently
             having
             Title
             to
             belong
             to
             this
             Predicable
             .
             Besides
             that
             ,
             scarce
             any
             thing
             can
             be
             so
             Useful
             to
             Science
             as
             are
             those
             First
             Principles
             ,
             and
             the
             Definition's
             being
             Predicated
             of
             the
             Thing
             Defin'd
             ;
             These
             being
             the
             Propositions
             which
             give
             us
             chiefly
             all
             our
             Certainty
             ,
             and
             all
             the
             Ground
             ,
             to
             Scientifical
             Knowledge
             .
          
           
           
             14.
             
             When
             the
             Notions
             of
             the
             two
             Terms
             are
             of
             an
             Vnequal
             Extent
             ,
             the
             Subject
             of
             the
             Proposition
             ought
             to
             be
             the
             Inferiour
             or
             
               more
               Particular
            
             Notion
             ,
             and
             the
             Predicate
             that
             which
             is
             the
             superiour
             or
             
               more
               Common
            
             one
             .
             For
             ,
             since
             ,
             when
             the
             Notions
             are
             not
             entirely
             the
             same
             ,
             and
             the
             Whole
             Predicated
             of
             the
             Whole
             ,
             they
             can
             belong
             to
             one
             another
             ,
             but
             
               in
               part
            
             ,
             and
             the
             Predicate
             is
             conceived
             (
             even
             as
             to
             its
             whole
             Notion
             )
             to
             be
             something
             belonging
             to
             the
             Subject
             to
             which
             't
             is
             Attributed
             ,
             and
             as
             it
             were
             receiv'd
             in
             it
             ;
             and
             ,
             that
             this
             hinders
             not
             the
             Subject
             from
             having
             
               many
               other
               Notions
            
             belonging
             to
             it
             as
             well
             as
             That
             ;
             hence
             ,
             the
             Subject
             is
             conceiv'd
             to
             be
             a
             kind
             of
             a
             Whole
             ,
             in
             respect
             of
             the
             Predicate
             ,
             and
             the
             Predicate
             but
             a
             Part
             ,
             in
             respect
             of
             it
             .
             Again
             ,
             since
             (
             as
             was
             shewn
             formerly
             )
             all
             the
             Superiour
             and
             
               Larger
               Notions
            
             are
             but
             Parts
             of
             the
             Inferiour
             ones
             ,
             the
             Lowest
             (
             
               v.
               g.
               Peter
            
             )
             comprizing
             in
             it self
             Actually
             all
             the
             Superiour
             ones
             (
             
               v.
               g.
               Man
               ,
               Animal
               ,
               Vivens
               ,
               Corpus
               ,
            
             and
             Ens
             )
             and
             adding
             ,
             over
             and
             above
             ,
             other
             Notions
             to
             them
             which
             Particularize
             or
             Individuate
             it
             :
             it
             follows
             ,
             that
             when
             two
             notions
             are
             of
             an
             unequal
             size
             ,
             the
             Superior
             ,
             which
             is
             the
             Partial
             notion
             ,
             ought
             to
             have
             the
             place
             of
             the
             Predicate
             ;
             and
             the
             Inferior
             ,
             which
             contains
             in
             it self
             both
             what
             corresponds
             to
             it
             ,
             and
             also
             to
             other
             superior
             and
             
               Partial
               Notions
            
             ,
             and
             therefore
             is
             a
             kind
             of
             whole
             in
             respect
             of
             them
             ,
             ought
             to
             have
             the
             Place
             of
             the
             Subject
             ;
             since
             a
             Whole
             cannot
             be
             properly
             said
             to
             belong
             to
             a
             Part
             ,
             (
             or
             to
             be
             Receiv'd
             in
             it
             )
             but
             a
             Part
             in
             the
             Whole
             .
             And
             ,
             Nature
             it self
             seems
             to
             abet
             the
             Reason
             now
             given
             ;
             for
             it
             sounds
             naturally
             to
             say
             ,
             
               Peter
               is
               a
               Man
            
             ;
             but
             most
             absurdly
             
             and
             unnaturally
             to
             say
             ,
             
               A
               Man
               is
               Peter
            
             .
             Nor
             matters
             it
             that
             the
             Superior
             Notion
             is
             a
             Whole
             in
             the
             way
             of
             Abstraction
             ,
             and
             the
             inferior
             but
             a
             Part
             of
             it
             as
             
               thus
               consider'd
            
             ;
             for
             the
             Copula
             [
             is
             ]
             by
             which
             all
             Predication
             is
             made
             ,
             does
             not
             necessarily
             express
             what
             or
             how
             the
             Notions
             are
             in
             their
             Abstracted
             state
             ,
             where
             they
             are
             only
             Potential
             ,
             and
             (
             as
             such
             )
             only
             found
             in
             the
             Mind
             ,
             and
             made
             meer●y
             by
             our
             manner
             of
             understanding
             ;
             but
             what
             passes
             Actually
             in
             the
             Thing
             in
             which
             the
             Notions
             of
             the
             Predicate
             and
             Subject
             are
             to
             be
             the
             same
             Ens
             or
             
               Actually
               Identify'd
            
             .
             And
             ,
             't
             is
             Evident
             ,
             (
             as
             was
             now
             shewn
             )
             that
             in
             the
             Thing
             ,
             whether
             it
             be
             without
             or
             within
             our
             Understanding
             ,
             there
             goes
             more
             to
             make
             up
             the
             Nature
             or
             Notion
             of
             the
             Inferior
             than
             there
             does
             to
             make
             up
             that
             of
             the
             Superior
             Notion
             .
          
           
             15.
             
             However
             ,
             the
             Predicate
             has
             of
             it self
             a
             Large
             sense
             ,
             taken
             alone
             and
             Abstractedly
             ;
             yet
             ,
             when
             attributed
             to
             the
             Subject
             ,
             it
             is
             restrain'd
             by
             ●t
             to
             mean
             only
             such
             a
             proportional
             part
             of
             its
             Notion
             as
             befits
             the
             Subject
             to
             receive
             .
             Thus
             ,
             when
             we
             say
             ,
             
               Petrus
               est
               Homo
            
             or
             Animal
             ,
             it
             cannot
             be
             meant
             that
             he
             is
             Homo
             or
             Animal
             at
             large
             or
             in
             common
             ;
             (
             for
             ,
             were
             it
             so
             ,
             Peter
             might
             as
             well
             be
             a
             Brute
             as
             a
             Man
             )
             but
             
               one
               Determinat●
               Man
            
             or
             Animal
             .
             And
             the
             same
             passes
             in
             the
             Thing
             ,
             as
             it
             does
             in
             our
             Vnderstanding
             .
             For
             ,
             tho'
             Albedo
             taken
             alone
             may
             reach
             all
             the
             whiteness
             in
             the
             World
             ,
             yet
             apply
             it
             to
             a
             Subject
             ,
             by
             saying
             
               Paries
               est
               Albus
            
             ,
             't
             is
             restrain'd
             to
             signifie
             only
             some
             part
             of
             Albedo
             in
             common
             ,
             or
             as
             much
             of
             it
             as
             affects
             the
             Wall
             :
             Whence
             ,
             thus
             consider'd
             ,
             it
             means
             only
             
               Haec
               Albedo
            
             ,
             
             or
             
               Albedo
               Parietis
            
             ;
             that
             is
             ,
             so
             much
             of
             Whiteness
             as
             is
             in
             the
             Wall
             ,
             and
             no
             more
             .
          
           
             16.
             
             Thus
             much
             of
             the
             Nature
             or
             Essence
             of
             s●●gle
             Propositions
             ;
             their
             Quantity
             and
             Quality
             come
             next
             to
             be
             consider'd
             .
             As
             for
             the
             former
             ,
             eithe●
             the
             Predicate
             is
             referr'd
             to
             more
             Particulars
             ,
             as
             the●
             agree
             in
             one
             Common
             notion
             ;
             as
             ,
             
               Every
               Man
               〈◊〉
               an
               Animal
            
             ,
             and
             then
             't
             is
             call'd
             an
             Vniversal
             Proposition
             .
             Or
             to
             some
             one
             only
             ;
             and
             this
             either
             Indeterminately
             ;
             as
             ,
             
               some
               Man
               is
               wise
            
             ;
             and
             then
             't
             is
             call'd
             a
             Particular
             Proposition
             :
             or
             determinately
             ▪
             as
             ,
             
               Socrates
               was
               the
               son
               of
               Sophronisens
            
             ;
             and
             the●
             't
             is
             called
             a
             Singular
             Proposition
             .
             These
             need
             no
             Reflexions
             on
             them
             ,
             it
             suffices
             to
             name
             them
             (
             they
             being
             Artificial
             Words
             )
             and
             to
             explicat●
             what
             we
             mean
             by
             them
             :
             Only
             we
             may
             note
             ,
             tha●
             in
             regard
             the
             Subject
             is
             as
             it
             were
             the
             Matter
             ,
             and
             Matter
             is
             properly
             determinable
             by
             Quantity
             ,
             the
             words
             expressing
             the
             Quantity
             of
             the
             Proposition
             can
             only
             be
             apply'd
             to
             the
             Subject
             ;
             as
             Nature
             also
             will
             inform
             us
             .
          
           
             17.
             
             The
             Quality
             of
             a
             Proposition
             ,
             is
             either
             its
             being
             Affirmative
             or
             Negative
             ,
             which
             can
             need
             no
             farther
             Remarks
             .
             Or
             lastly
             ,
             its
             being
             Evident
             or
             Inevident
             :
             And
             Evidence
             is
             Two
             fold
             ;
             Self-evidence
             and
             
               Evidence
               by
               Deduction
            
             or
             Proof
             ;
             of
             both
             which
             hereafter
             .
          
           
             Note
             that
             the
             Negative
             particle
             [
             non
             ]
             must
             affect
             the
             Copula
             ,
             and
             not
             either
             of
             the
             Terms
             ;
             otherwise
             it
             is
             no
             Proposition
             ,
             or
             a
             Speech
             predicating
             one
             Notion
             of
             another
             ;
             in
             regard
             such
             a
             Speech
             wants
             one
             of
             the
             three
             Notions
             ;
             
             as
             ,
             
               Petrus
               est
               non-brutum
            
             ;
             or
             ,
             
               Non-homo
               est
               Bucephalus
            
             :
             For
             ,
             the
             Particle
             [
             Non
             ]
             destroys
             the
             Positive
             Notions
             of
             Brutum
             and
             Homo
             ,
             and
             puts
             no
             other
             in
             their
             stead
             .
          
           
             18.
             
             If
             Propositions
             be
             
               Compar'd
               to
               one-another
            
             ,
             they
             are
             either
             Equivalent
             in
             sence
             ,
             or
             Opposit
             .
             Equivalents
             have
             no
             difficulty
             in
             them
             .
             Opposits
             are
             either
             Contradictories
             which
             affirm
             and
             deny
             the
             same
             
               in
               all
               respects
            
             ;
             as
             ,
             
               Petrus
               hic
               &
               nunc
               currit
               ,
               Petrus
               hic
               &
               nunc
               non
               currit
            
             ;
             or
             Contraries
             ,
             which
             are
             the
             Extremes
             in
             any
             kind
             ,
             having
             middle
             Notions
             between
             them
             ;
             as
             White
             and
             Black
             are
             in
             Colours
             .
             Whence
             these
             Propositions
             ,
             
               All
               Men
               are
               wise
               ,
               No
               Man
               is
               wise
               ,
            
             are
             said
             to
             be
             Contraries
             ,
             because
             they
             are
             
               Extremely
               distant
            
             ,
             and
             have
             middle
             Propositions
             between
             them
             ,
             
               viz.
               Some
               Man
               is
               wise
               ,
               Some
               Man
               is
               not
               wise
            
             ;
             which
             Differ
             or
             are
             Oppos'd
             only
             according
             to
             their
             Quality
             ;
             the
             one
             being
             Affirmative
             ,
             the
             other
             Negative
             ;
             for
             ,
             the
             Quantity
             in
             both
             is
             the
             same
             ;
             whence
             they
             are
             call'd
             
               Particularly
               Opposit
            
             .
             But
             ,
             if
             one
             Proposition
             be
             an
             
               Vniversal
               Affirmative
            
             ,
             and
             be
             oppos'd
             to
             a
             Middle
             Proposition
             that
             is
             Negative
             ,
             as
             
               Omnis
               homo
               est
               sapiens
               ,
               Aliquis
               homo
               non
               est
               sapiens
            
             ;
             or
             ,
             if
             it
             be
             an
             Universal
             Negative
             ,
             and
             be
             oppos'd
             to
             a
             Particular
             Affirmative
             ,
             as
             
               Nullus
               homo
               est
               sapiens
               ,
               Aliquis
               homo
               est
               sapiens
            
             ;
             then
             they
             are
             said
             to
             be
             Subcontraries
             ,
             because
             the
             one
             of
             them
             opposes
             the
             other
             not
             fully
             ,
             as
             do
             
               Omnis
               homo
               est
               sapiens
               ,
               Nullus
               homo
               est
               sapiens
               ,
            
             but
             
               in
               part
            
             only
             .
             Singular
             Propositions
             have
             no
             Opposition
             but
             that
             of
             Contradiction
             ,
             which
             happens
             when
             one
             affirms
             what
             the
             other
             denies
             of
             the
             same
             Subject
             
               in
               all
               respects
            
             ,
             as
             was
             said
             above
             .
          
        
         
           
           
             LESSON
             II.
             Of
             Self-Evident
             Propositions
             ,
             or
             
               First
               Principles
            
             .
          
           
             1.
             
             SINCE
             ,
             as
             was
             said
             ,
             Judgments
             or
             Propositions
             may
             be
             True
             or
             False
             ,
             and
             in
             laying
             the
             
               Method
               to
               Science
            
             we
             can
             have
             no
             occasion
             to
             Speak
             of
             False
             Judgments
             ,
             but
             in
             order
             to
             the
             avoiding
             them
             ,
             which
             is
             easily
             done
             ,
             if
             we
             settle
             the
             Knowledge
             of
             the
             True
             ones
             ;
             hence
             that
             which
             concerns
             us
             ,
             is
             ,
             to
             treat
             of
             True
             Judgments
             or
             Truths
             ;
             and
             ,
             in
             the
             first
             place
             ,
             of
             Those
             Propositions
             or
             Judgments
             that
             are
             the
             
               First
               Truths
            
             which
             we
             call
             
               First
               Principles
            
             .
             Again
             ,
             since
             al●
             Propositions
             are
             either
             Evident
             or
             Inevident
             ,
             and
             Inevident
             or
             Obscure
             ones
             cannot
             avail
             us
             in
             our
             quest
             of
             Science
             ,
             it
             follows
             ,
             that
             only
             Evident
             Propositions
             are
             to
             be
             treated
             of
             ,
             or
             made
             use
             of
             by
             those
             who
             aim
             at
             Scientifical
             Knowledge
             .
             Wherefore
             ,
             since
             all
             Propositions
             or
             Judgments
             that
             are
             Evident
             must
             either
             be
             Self-evident
             ,
             or
             
               made
               evident
            
             ,
             which
             is
             done
             by
             way
             of
             Proof
             ,
             and
             these
             Latter
             must
             depend
             on
             the
             Former
             for
             their
             Evi●dence
             ,
             we
             are
             therefore
             to
             begin
             with
             the
             Former
             which
             are
             Self-evident
             .
          
           
             2.
             
             All
             
               First
               Principles
            
             ,
             as
             being
             the
             First
             Truths
             must
             be
             Self-evident
             Propositions
             .
             This
             is
             manifest
             from
             the
             very
             Terms
             .
             For
             ,
             being
             the
             First
             they
             can
             have
             no
             other
             before
             them
             ,
             out
             of
             whic●
             
             they
             may
             be
             Deduc'd
             or
             
               made
               Evident
            
             ;
             or
             ,
             into
             which
             their
             Evidence
             ,
             if
             lesser
             ,
             may
             be
             Resolv'd
             .
             Wherefore
             they
             must
             either
             not
             be
             Evident
             
               at
               all
            
             ,
             which
             would
             destroy
             all
             Possibility
             of
             any
             Evidence
             ,
             or
             they
             must
             be
             Self-evident
             .
          
           
             3.
             
             Our
             Knowledges
             may
             either
             be
             consider'd
             according
             to
             the
             Order
             by
             which
             they
             are
             Generated
             in
             us
             
               at
               first
            
             ,
             or
             according
             to
             the
             Dependance
             of
             one
             Truth
             on
             another
             ,
             and
             the
             Resolving
             them
             finally
             into
             First
             and
             Self-evident
             Principles
             .
             The
             Former
             of
             these
             is
             the
             way
             that
             Nature
             takes
             to
             instill
             Useful
             Knowledges
             into
             us
             ,
             when
             as
             yet
             we
             know
             nothing
             ;
             the
             Later
             is
             the
             Method
             which
             Art
             makes
             use
             of
             to
             polish
             and
             promote
             those
             Rude
             and
             Short
             Knowledges
             had
             from
             Nature
             ;
             then
             to
             link
             many
             of
             those
             Knowledges
             together
             ;
             and
             lastly
             ,
             to
             render
             them
             Exact
             and
             Evident
             by
             Resolving
             them
             into
             First
             or
             Self-evident
             Principles
             ;
             to
             do
             which
             ,
             we
             call
             to
             beget
             Science
             ,
             or
             to
             frame
             a
             Science
             of
             them
             .
             The
             Former
             comes
             by
             Experience
             Unreflectingly
             ;
             the
             Later
             is
             attain'd
             by
             Study
             and
             Reflexion
             .
             And
             't
             is
             of
             this
             Later
             sort
             of
             Knowledge
             ,
             and
             its
             First
             Principles
             ,
             we
             intend
             to
             treat
             in
             this
             and
             the
             next
             Lesson
             ;
             reserving
             the
             Former
             Consideration
             of
             how
             and
             in
             
               what
               manner
            
             Knowledge
             is
             first
             Generated
             ,
             till
             Lesson
             IV.
             
          
           
             4.
             
             The
             Self-Evidence
             belonging
             to
             First
             Principles
             consists
             in
             this
             ,
             that
             the
             two
             Terms
             must
             be
             
               Formally
               Identical
            
             .
             For
             ,
             since
             (
             as
             was
             shewn
             above
             )
             the
             Terms
             in
             every
             Ordinary
             and
             Inferior
             Proposition
             ,
             nay
             ,
             in
             every
             Conclusion
             that
             is
             True
             ,
             must
             be
             materially
             the
             same
             ,
             and
             so
             the
             Proposition
             it self
             
               materially
               Identical
            
             ,
             it
             follows
             ,
             that
             the
             
             Terms
             of
             the
             First
             Principles
             ,
             which
             ought
             to
             be
             more
             evident
             than
             They
             ,
             as
             being
             Self-evident
             ,
             must
             be
             
               Formally
               Identical
            
             .
          
           
             5.
             
             The
             Terms
             of
             the
             First
             Principles
             must
             no●
             only
             be
             Formally
             Identical
             
               in
               sense
            
             ,
             or
             be
             the
             same
             Formal
             Notion
             ;
             but
             it
             is
             ,
             moreover
             ,
             most
             convenient
             that
             they
             be
             such
             in
             the
             Expression
             also
             ;
             th●●
             is
             ,
             't
             is
             fit
             that
             the
             Subject
             and
             Predicate
             in
             those
             Propositions
             should
             be
             the
             
               same
               Word
            
             taken
             in
             the
             
               same
               sence
            
             .
             For
             ,
             since
             First
             Principles
             must
             be
             the
             most
             Evident
             ,
             and
             the
             most
             Clearly
             Expressive
             o●
             Truth
             that
             can
             be
             imagin'd
             ,
             and
             not
             liable
             to
             the
             least
             Mistake
             ;
             and
             Words
             are
             subject
             to
             Equivocation
             ,
             which
             is
             apt
             to
             breed
             Mistake
             ,
             Obscurity
             and
             Error
             ;
             hence
             ,
             First
             Principles
             should
             not
             only
             be
             Formally
             Identical
             
               in
               sense
            
             ;
             as
             when
             we
             say
             ,
             
               Ho●●
               est
               Animal
               Rationale
            
             ;
             but
             it
             is
             most
             Convenient
             they
             should
             be
             such
             in
             Expression
             too
             ;
             as
             ,
             
               Hom●
               est
               Homo
               ,
               Idem
               est
               Idem
               sibi
               ipsi
               ,
               Quod
               est
               est
               ,
               &c.
               
            
             For
             then
             ,
             whatever
             Distinction
             (
             in
             case
             of
             Ambiguity
             )
             affects
             the
             Predicate
             ,
             must
             also
             affect
             the
             Subject
             ;
             and
             so
             the
             Proposition
             will
             not
             only
             remain
             still
             most
             Formally
             ,
             but
             also
             most
             Evidently
             ,
             i●
             
               every
               regard
            
             ,
             Identical
             .
          
           
             Note
             ,
             That
             tho'
             this
             be
             most
             Convenient
             ,
             yet
             it
             may
             suffice
             that
             the
             Terms
             ,
             when
             explicated
             are
             reducible
             to
             the
             same
             Formal
             Expression
             by
             the
             same
             Word
             ;
             as
             when
             we
             say
             [
             
               A
               Whole
               is
               Greater
               than
               a
               part
            
             ]
             For
             ,
             a
             Whole
             being
             that
             which
             
               consists
               of
               Parts
            
             ,
             and
             a
             thing
             being
             that
             of
             which
             it
             consists
             ;
             hence
             ,
             a
             Whole
             is
             All
             its
             Parts
             :
             that
             is
             ,
             is
             
               one
               part
               and
               more
               than
               one
               part
               ,
            
             whence
             ,
             the
             Proportion
             is
             
             reducible
             to
             this
             ,
             [
             
               what
               's
               more
               than
               a
               part
               is
               more
               than
               a
               part
            
             ]
             which
             is
             not
             onely
             
               most
               Formally
            
             ,
             but
             besides
             
               most
               Evidently
            
             Identical
             .
          
           
             6.
             
             This
             Proposition
             [
             
               Self-Existence
               is
               Self-existence
            
             ]
             is
             ,
             
               of
               it self
            
             ,
             most
             Supremely
             Self-Evident
             ,
             ●or
             if
             the
             meaning
             of
             the
             word
             [
             self
             ]
             which
             is
             ●oyn'd
             with
             Existence
             be
             but
             understood
             ,
             and
             that
             the
             Addition
             of
             this
             word
             to
             Existence
             be
             not
             meant
             ●o
             signify
             any
             the
             least
             Composition
             in
             it
             but
             the
             most
             ●imple
             and
             most
             Uncompounded
             Actuality
             that
             can
             ●e
             imagin'd
             ;
             then
             the
             same
             Formality
             in
             every
             respect
             is
             predicated
             Intirely
             of
             the
             same
             ,
             and
             so
             't
             is
             also
             
               most
               perfectly
            
             Self-evident
             .
             And
             't
             is
             
               most
               Su●remely
            
             such
             ,
             because
             it
             expresses
             the
             Existence
             of
             ●he
             Deity
             ,
             which
             is
             Infinitely
             more
             Simple
             ,
             and
             more
             necessarily
             it self
             than
             any
             Created
             Exi●tence
             can
             be
             .
             Again
             ,
             since
             every
             thing
             ,
             the
             more
             Potential
             it
             is
             ,
             is
             
               more
               Confused
            
             ;
             that
             is
             ,
             
               less
               distinct
            
             and
             
               less
               Intelligible
            
             ;
             and
             ,
             the
             
               more
               Actual
            
             it
             is
             ,
             the
             
               more
               Intelligible
            
             ;
             and
             the
             Divine
             Nature
             ,
             which
             ●s
             meant
             by
             Self-Existence
             ,
             is
             a
             most
             infinitely
             
               Pure
               Actuality
            
             ;
             it
             follows
             ,
             that
             this
             proposition
             [
             
               Self-Existence
               is
               Self-Existence
            
             ]
             is
             ,
             
               of
               its
               self
            
             ,
             the
             
               most
               supremely
               Self-evident
               Proposition
            
             that
             can
             be
             Imagin'd
             .
          
           
             7.
             
             This
             Proposition
             [
             
               what
               is
               is
            
             ]
             or
             [
             
               Existence
               is
               Existence
            
             ]
             is
             the
             most
             Self-evident
             Proposition
             that
             can
             be
             imagin'd
             to
             be
             taken
             from
             Created
             things
             .
             For
             ,
             since
             Existence
             is
             the
             most
             Evident
             Notion
             that
             can
             be
             found
             amongst
             all
             our
             Notions
             that
             can
             be
             had
             from
             Creatures
             ,
             that
             Proposition
             must
             needs
             be
             the
             most
             Evident
             ,
             (
             and
             consequently
             ,
             amongst
             Self-evident
             ones
             ,
             the
             
               most
               Self-evident
            
             )
             
             in
             which
             not
             only
             the
             Notion
             of
             the
             Copula
             ,
             but
             of
             the
             Subject
             and
             Predicate
             too
             ,
             is
             Existence
             .
             Again
             ,
             since
             the
             Clearness
             of
             all
             Truths
             whatever
             depends
             on
             the
             Connexion
             of
             the
             Terms
             by
             the
             word
             [
             is
             ]
             it
             follows
             ,
             that
             unless
             the
             Nature
             or
             Notion
             of
             Existence
             be
             first
             immovably
             Fix'd
             or
             Establish'd
             ,
             to
             be
             Coherent
             with
             its
             self
             ,
             that
             is
             ,
             unless
             this
             Proposition
             
               What
               is
               is
            
             ,
             or
             
               Existence
               is
               Existence
            
             ,
             be
             Self-evident
             ,
             no
             Proposition
             whatever
             could
             be
             Absolutely
             Certain
             ,
             Clear
             ,
             or
             Coherent
             ;
             and
             so
             ,
             there
             would
             be
             no
             possibility
             of
             any
             Truth
             ,
             Certainty
             ,
             or
             Evidence
             in
             the
             World.
             Lastly
             ,
             since
             both
             the
             Essences
             of
             things
             ,
             and
             the
             Existence
             they
             have
             are
             in
             the
             Divine
             Understanding
             ,
             and
             the
             Essences
             which
             are
             only
             
               Capacities
               of
               Being
            
             ,
             belong
             to
             things
             as
             they
             are
             Limited
             ,
             or
             apt
             to
             be
             Created
             ,
             that
             is
             ,
             belong
             to
             them
             according
             to
             the
             Notion
             of
             Creatures
             ;
             which
             being
             only
             Potential
             as
             to
             Being
             ,
             they
             can
             have
             no
             Claim
             thence
             to
             actual
             Being
             or
             Existence
             ,
             but
             meerly
             by
             the
             Free
             Gift
             of
             Him
             who
             is
             Essential
             Being
             ;
             hence
             the
             Nature
             of
             the
             Existence
             of
             Creatures
             ,
             and
             their
             
               being
               such
            
             is
             taken
             purely
             from
             
             God's
             side
             ,
             and
             holds
             entirely
             of
             him
             .
             Whence
             it
             is
             
               most
               actual
            
             ,
             and
             most
             
               Like
               him
            
             ;
             that
             is
             ,
             most
             defecated
             from
             all
             Alloy
             of
             Potentiality
             ,
             most
             Pure
             ,
             most
             Intelligibly
             Clear
             ,
             and
             most
             Establish'd
             ,
             above
             whatever
             else
             we
             can
             conceive
             in
             Creatures
             ;
             and
             therefore
             ,
             It
             alone
             is
             able
             to
             give
             Certainty
             ,
             Clear
             Light
             ,
             and
             Establishment
             to
             all
             other
             Truths
             .
          
           
             8.
             
             Equivalent
             to
             the
             Former
             ,
             or
             perfectly
             Identified
             with
             it
             ,
             (
             abating
             the
             putting
             it
             in
             a
             diverse
             Logical
             Frame
             )
             is
             this
             Proposition
             ,
             [
             
               Existence
               is
               not
               Non-Existence
            
             ]
             or
             which
             is
             in
             effect
             the
             same
             ,
             
             [
             
               'T
               is
               impossible
               the
               same
               thing
               should
               be
               and
               not
               be
               at
               once
               .
            
             ]
             For
             ,
             if
             the
             Notion
             of
             Existence
             and
             Non-Existence
             could
             at
             once
             belong
             to
             the
             same
             Subject
             ,
             then
             ,
             since
             the
             Notion
             of
             Existence
             ,
             as
             being
             most
             Simple
             and
             most
             Actual
             ,
             can
             admit
             of
             no
             Distinction
             of
             being
             
               in
               part
            
             Existence
             ,
             and
             
               in
               part
            
             Non-Existence
             ;
             that
             is
             ,
             of
             being
             in
             part
             such
             ,
             in
             part
             not-such
             ,
             as
             Potential
             Notions
             can
             ;
             it
             would
             follow
             ,
             that
             the
             entire
             and
             most
             simple
             Notion
             of
             Existence
             is
             Non-Existence
             ;
             which
             is
             directly
             contradictory
             to
             this
             Principle
             now
             mentioned
             ,
             and
             consequently
             ,
             to
             the
             equivalent
             Proposition
             [
             
               What
               is
               is
            
             ]
             ;
             whence
             it
             would
             be
             unavoidably
             consequent
             ,
             that
             all
             we
             could
             say
             must
             necessarily
             be
             False
             ,
             because
             the
             Notion
             of
             Existence
             ,
             by
             which
             only
             we
             can
             affirm
             or
             say
             ,
             would
             involve
             a
             Contradiction
             in
             its
             own
             Bowels
             ,
             as
             being
             Indifferent
             to
             Being
             and
             
               not
               Being
            
             ,
             or
             rather
             as
             being
             both
             of
             them
             .
          
           
             Note
             ,
             That
             the
             same
             may
             be
             said
             ,
             in
             some
             proportion
             ,
             (
             that
             is
             ,
             as
             to
             the
             Extent
             of
             their
             own
             Notion
             )
             of
             all
             Propositions
             that
             are
             equivalent
             to
             First
             Principles
             in
             any
             particular
             Subjects
             ;
             as
             of
             
               Homo
               est
               homo
               ,
               Aequale
               est
               aequale
               sibi
               ,
               &c.
            
             to
             which
             are
             equivalent
             
               Homo
               non
               est
               non
               homo
               ,
               Aequale
               non
               est
               non
               aequale
               sibi
               ,
               &c.
               
            
             For
             ,
             the
             same
             Inconveniences
             would
             follow
             in
             all
             Discourses
             upon
             those
             particular
             Subjects
             ,
             as
             did
             in
             all
             Discourses
             whatever
             ,
             by
             wronging
             the
             former
             Self-evident
             and
             Universal
             Propositions
             ;
             that
             is
             ,
             all
             that
             could
             be
             said
             of
             such
             Subjects
             would
             be
             Incoherent
             ,
             Contradictory
             and
             False
             .
          
           
           
             9.
             
             The
             next
             Self-evident
             Proposition
             is
             that
             of
             
               (
               Ens
               is
               Ens.
            
             )
             For
             ,
             since
             the
             notion
             of
             Ens
             is
             most
             nearly
             ally'd
             to
             Existence
             ,
             being
             wholly
             order'd
             to
             it
             ,
             and
             a
             Capacity
             of
             it
             ,
             it
             follows
             ,
             that
             that
             Proposition
             which
             predicates
             Ens
             of
             Ens
             ,
             is
             the
             next
             ,
             in
             Self-Evidence
             ,
             to
             those
             which
             predicate
             Existence
             of
             Existence
             .
          
           
             10.
             
             Hence
             all
             propositions
             consisting
             of
             particular
             Notions
             that
             subsume
             under
             Ens
             ,
             that
             is
             ,
             such
             propositions
             which
             affirm
             that
             particular
             Notion
             or
             Nature
             to
             be
             
               what
               it
               is
            
             ,
             are
             likewise
             Self-evident
             :
             For
             ,
             since
             Ens
             ,
             taken
             as
             Undistinguish'd
             ,
             or
             in
             its
             whole
             Latitude
             ,
             has
             the
             force
             of
             an
             Vniversal
             ,
             and
             is
             equivalent
             to
             all
             ;
             and
             an
             Vniversal
             engages
             every
             particular
             under
             it
             ,
             of
             which
             it
             consists
             ;
             so
             that
             if
             the
             terms
             expressing
             those
             particulars
             be
             not
             Self-coherent
             and
             Self-evident
             ,
             it
             would
             follow
             ,
             that
             neither
             would
             the
             terms
             of
             this
             proposition
             [
             Ens
             is
             Ens
             ]
             be
             such
             :
             Hence
             all
             propositions
             consisting
             of
             
               particular
               Notions
            
             ,
             that
             subsume
             directly
             under
             Ens
             ,
             must
             be
             likewise
             Self-evident
             .
             Again
             ,
             since
             the
             proposition
             (
             
               Ens
               is
               Ens
            
             )
             is
             for
             no
             other
             reason
             Self-evident
             ,
             but
             because
             the
             Notions
             of
             the
             two
             terms
             are
             every
             way
             
               formally
               Identical
            
             ;
             and
             this
             reason
             is
             found
             in
             those
             propositions
             ,
             the
             notions
             of
             whose
             terms
             subsume
             under
             Ens
             ;
             it
             follows
             ,
             that
             these
             also
             must
             ,
             for
             the
             same
             reason
             ,
             be
             likewise
             Self-evident
             .
          
           
             Corol.
             I.
             Hence
             
               Homo
               est
               Homo
               ,
               Quantitas
               est
               Quantitas
               ,
               &c.
            
             being
             Self-evident
             ,
             are
             the
             
               First
               Principles
            
             to
             all
             Discourses
             treating
             about
             the
             Nature
             of
             Man
             or
             Quantity
             ;
             that
             is
             ,
             they
             are
             the
             last
             and
             most
             Clear
             propositions
             in
             that
             Matter
             or
             Subject
             ,
             
             into
             which
             all
             that
             can
             be
             said
             of
             Man
             or
             Quantity
             is
             finally
             resolv'd
             ;
             and
             ,
             moreover
             ,
             the
             Test
             of
             the
             Truth
             or
             Falshood
             of
             all
             that
             can
             be
             said
             of
             them
             .
             So
             that
             if
             any
             part
             of
             those
             Discourses
             do
             hap
             to
             violate
             those
             Principles
             ,
             that
             is
             ,
             if
             it
             deviates
             from
             those
             Natures
             ,
             or
             does
             ,
             by
             consequence
             ,
             make
             Man
             
               not
               to
               be
            
             Man
             ,
             or
             Quantity
             
               not
               to
               be
            
             Quantity
             ,
             't
             is
             most
             evidently
             convicted
             of
             Falsity
             :
             As
             ,
             on
             the
             other
             side
             ,
             if
             those
             Discourses
             do
             proceed
             Agreeably
             to
             these
             Principles
             ,
             it
             must
             most
             certainly
             and
             evidently
             be
             True.
             
          
           
             Corol.
             II.
             It
             is
             not
             meant
             here
             ,
             that
             these
             last-mentioned
             self-evident
             Propositions
             do
             follow
             the
             former
             by
             way
             of
             Proof
             or
             Deduction
             ;
             but
             we
             are
             only
             enquiring
             what
             Propositions
             in
             the
             resolving
             of
             Truths
             into
             their
             Principles
             are
             most
             Self-evident
             ;
             and
             therefore
             ,
             
               in
               priority
               of
               Nature
            
             ,
             presupposed
             to
             the
             other
             ,
             and
             imply'd
             in
             them
             ,
             as
             those
             without
             the
             Certainty
             and
             Evidence
             of
             which
             no
             Certainty
             or
             Evidence
             
               at
               all
            
             could
             be
             had
             of
             any
             of
             the
             others
             which
             are
             thus
             Imply'd
             ,
             or
             Contain'd
             in
             the
             former
             ,
             and
             engage
             their
             Verity
             (
             as
             it
             were
             )
             
               a
               posteriori
            
             .
             As
             if
             Homo
             ,
             which
             is
             a
             particular
             Ens
             ,
             be
             not
             that
             particular
             Ens
             or
             Homo
             ;
             then
             ,
             neither
             is
             
               Ens
               Ens
            
             ,
             nor
             
               Existentia
               Existentia
            
             ,
             because
             there
             is
             the
             same
             reason
             for
             the
             Former
             to
             be
             Self-evident
             as
             for
             these
             Later
             ,
             tho'
             not
             altogether
             in
             the
             same
             degree
             .
          
           
             Corol.
             III.
             From
             the
             Self-evidence
             and
             Truth
             of
             that
             Proposition
             
               Self-existence
               is
               Self-existence
            
             ,
             and
             from
             the
             Ground
             of
             Verity
             in
             all
             Propositions
             whatever
             that
             are
             True
             ,
             we
             may
             demonstrate
             
             the
             Existence
             of
             a
             Deity
             .
             For
             ,
             since
             not
             only
             our
             Simple
             Notions
             or
             Apprehensions
             are
             taken
             from
             the
             Things
             ,
             but
             also
             all
             Connexions
             of
             those
             Notions
             or
             Propositions
             are
             therefore
             True
             ,
             because
             what
             's
             meant
             by
             the
             two
             Terms
             exists
             in
             the
             
               same
               Thing
            
             ;
             so
             that
             neither
             this
             Proposition
             [
             
               A
               Stone
               is
               hard
            
             ]
             could
             be
             True
             ,
             unless
             what
             's
             meant
             by
             Stone
             and
             Hard
             were
             found
             in
             the
             same
             Entity
             ;
             nor
             even
             could
             this
             Self-evident
             Proposition
             (
             
               Homo
               est
               Homo
            
             )
             be
             True
             ,
             unless
             there
             were
             something
             ,
             or
             such
             a
             thing
             as
             ,
             by
             being
             Fix'd
             in
             its
             determinate
             Nature
             ,
             or
             by
             being
             
               the
               same
               with
               it self
            
             ,
             had
             thence
             a
             power
             to
             verifie
             it
             ;
             it
             follows
             ,
             that
             neither
             could
             this
             Self-evident
             Proposition
             [
             
               Self-existence
               is
               Self-existence
            
             ]
             be
             True
             ,
             unless
             there
             were
             some
             
               most
               Actual
               Being
            
             ,
             which
             ,
             by
             being
             most
             perfectly
             the
             same
             with
             it self
             ,
             did
             verifie
             that
             Proposition
             .
             But
             such
             an
             Actual
             Being
             can
             only
             be
             the
             Deity
             ,
             there
             is
             therefore
             a
             Deity
             .
          
           
             It
             may
             be
             reply'd
             ,
             That
             we
             can
             compound
             Notions
             ,
             and
             joyn
             Self
             to
             Existence
             ;
             which
             done
             ,
             this
             Compound
             Notion
             ,
             having
             such
             a
             nature
             in
             our
             Understanding
             ,
             has
             ,
             consequently
             ,
             a
             determinate
             Nature
             or
             Actual
             Being
             in
             our
             
               Mind
               only
            
             ,
             and
             thence
             a
             kind
             of
             Metaphysical
             Unity
             or
             Verity
             there
             ,
             which
             gives
             it
             to
             be
             predicated
             of
             it self
             ;
             so
             that
             there
             is
             no
             necessity
             that
             such
             a
             Thing
             should
             be
             put
             to
             be
             
               in
               re
            
             to
             verifie
             it
             .
             'T
             is
             answer'd
             ,
             That
             our
             Argument
             is
             not
             grounded
             meerly
             upon
             our
             having
             such
             a
             Notion
             ;
             for
             we
             do
             not
             argue
             as
             Cartesius
             does
             ,
             upon
             the
             Notion
             or
             Idea
             of
             such
             a
             Subject
             ;
             but
             we
             grant
             ,
             that
             we
             may
             Compound
             such
             a
             one
             ,
             and
             yet
             remain
             Vncertain
             whether
             
             that
             Nature
             be
             or
             not
             ;
             but
             our
             Argument
             proceeds
             also
             ,
             and
             chiefly
             ,
             upon
             our
             Verifying
             that
             Proposition
             ,
             which
             is
             done
             formally
             by
             the
             Copula
             ;
             and
             I
             affirm
             ,
             that
             the
             Copula
             [
             is
             ]
             could
             not
             verifie
             it
             ,
             unless
             there
             were
             something
             
               out
               of
               the
               Vnderstanding
            
             that
             oblig'd
             us
             to
             do
             so
             ;
             which
             I
             explain
             thus
             :
             This
             Copula
             sometimes
             meerly
             puts
             together
             
               Fictitious
               Notions
            
             ,
             or
             Non-Entities
             ,
             which
             (
             all
             Truth
             being
             grounded
             on
             Ens
             or
             the
             Thing
             )
             have
             consequently
             direct
             Opposition
             to
             Being
             ,
             and
             therefore
             Falsity
             in
             their
             very
             Natures
             ,
             or
             rather
             No-natures
             ;
             as
             ,
             when
             we
             say
             [
             
               Imaginary
               Space
               is
               a
               Chimaera
            
             ]
             ,
             for
             then
             ,
             indeed
             ,
             the
             Connexion
             is
             meerly
             in
             our
             Vnderstanding
             ,
             there
             being
             no
             Thing
             ,
             nor
             any
             Terms
             ,
             which
             have
             an
             
               Entitative
               Notion
            
             to
             be
             Connected
             or
             Verify'd
             :
             or
             rather
             indeed
             there
             was
             no
             Connexion
             
               at
               all
            
             ;
             but
             ,
             as
             the
             Terms
             were
             Mock-things
             ,
             so
             they
             could
             only
             have
             a
             Mock-Connexion
             .
             In
             all
             other
             Cases
             ,
             since
             the
             Copula
             [
             is
             ]
             cannot
             signifie
             
               nothing
               at
               all
            
             ,
             (
             for
             this
             would
             make
             it
             a
             meer
             Sound
             and
             no
             Word
             )
             it
             can
             only
             signifie
             the
             
               Actual
               Existence
            
             or
             Co-existence
             of
             what
             's
             meant
             by
             the
             Terms
             ,
             in
             the
             
               same
               Thing
            
             ;
             and
             this
             (
             as
             was
             *
             said
             )
             whether
             that
             Co-existence
             be
             only
             Material
             or
             Formal
             .
             And
             ,
             should
             it
             be
             deny'd
             that
             the
             Copula
             [
             is
             ]
             has
             this
             signification
             ,
             we
             can
             never
             know
             any
             thing
             which
             we
             say
             ,
             or
             can
             say
             ,
             is
             true
             ;
             because
             we
             can
             never
             know
             ,
             nor
             see
             ,
             that
             the
             Notions
             are
             Agreeable
             or
             
               Conformable
               to
               the
               Thing
            
             .
             Since
             then
             the
             notion
             of
             Self-existence
             is
             so
             far
             from
             having
             Non-existence
             in
             its
             Notion
             (
             as
             the
             others
             had
             Non-ens
             )
             that
             it
             is
             the
             most
             perfect
             in
             that
             kind
             that
             can
             be
             imagin'd
             ;
             the
             '
             foresaid
             Proposition
             could
             not
             be
             true
             ,
             unless
             there
             were
             
             actually
             something
             that
             has
             ,
             in
             that
             Supreme
             Manner
             ,
             Metaphysical
             Verity
             and
             Vnity
             in
             it self
             ,
             to
             verifie
             it
             .
             In
             the
             same
             manner
             as
             [
             
               Homo
               est
               homo
            
             ]
             could
             never
             have
             been
             True
             ,
             had
             there
             not
             been
             Something
             which
             had
             such
             a
             Metaphysical
             Unity
             and
             Verity
             in
             its
             self
             ,
             as
             grounded
             that
             Proposition
             .
             So
             that
             the
             Objecter
             must
             either
             find
             more
             significations
             and
             uses
             of
             the
             word
             [
             is
             ]
             than
             we
             have
             assign'd
             (
             which
             is
             impossible
             )
             or
             alledge
             ,
             that
             the
             Notion
             of
             Self-existence
             is
             Chimerical
             ,
             or
             Destructive
             of
             Existence
             ,
             as
             Non-Ens
             is
             of
             Ens
             ,
             which
             is
             as
             absurd
             as
             the
             other
             ;
             or
             ,
             he
             must
             be
             forced
             to
             grant
             our
             Conclusion
             ,
             and
             acknowledge
             our
             Argument
             to
             be
             a
             true
             Logical
             Demonstration
             .
          
           
             I
             know
             it
             will
             run
             in
             the
             Objecter's
             Fancy
             ,
             that
             we
             can
             connect
             Notions
             which
             our selves
             have
             coin'd
             ;
             but
             he
             may
             easily
             correct
             these
             Misconceits
             ,
             by
             reflecting
             ,
             that
             this
             Proposition
             is
             True
             ;
             and
             that
             Truth
             must
             not
             be
             grounded
             on
             our
             Aiery
             Fancies
             ,
             but
             on
             the
             solid
             Nature
             of
             the
             Thing
             to
             which
             it
             is
             a
             Conformity
             .
             I
             know
             too
             he
             will
             fancy
             that
             the
             Copula
             [
             is
             ]
             has
             an
             Office
             of
             
               meerly
               Connecting
            
             without
             any
             reference
             to
             the
             Existence
             of
             the
             Thing
             which
             is
             its
             proper
             signification
             ;
             but
             he
             may
             see
             the
             Folly
             of
             such
             a
             Conceit
             ,
             if
             he
             but
             consider
             that
             we
             cannot
             
               with
               truth
            
             conjoyn
             Notions
             in
             our
             Minds
             that
             are
             not
             Conjoyn'd
             before-hand
             in
             the
             Thing
             ;
             and
             that
             when
             the
             Notions
             are
             of
             some
             
               Positive
               Being
            
             ,
             or
             such
             as
             are
             not
             Chimerical
             and
             Contradictory
             ,
             the
             Copula
             [
             is
             ]
             must
             signifie
             Exists
             ,
             and
             does
             but
             say
             
               in
               our
               Mind
            
             what
             
               is
               in
               the
               thing
            
             ,
             if
             the
             Saying
             be
             true
             .
             Also
             ,
             that
             that
             Copula
             cannot
             divest
             it self
             of
             
               all
               sence
            
             while
             
             it
             conjoyns
             such
             Terms
             ;
             and
             he
             will
             do
             more
             than
             Miracle
             to
             invent
             any
             other
             for
             it
             but
             that
             of
             Exists
             .
          
           
             It
             may
             yet
             be
             further
             Objected
             ,
             that
             these
             Propositions
             (
             
               Rosa
               est
               Rosa
               ,
               Animal
               est
               Animal
            
             )
             and
             such-like
             ,
             are
             still
             True
             ,
             tho'
             their
             Subjects
             do
             not
             
               actually
               Exist
            
             when
             we
             thus
             Predicate
             of
             them
             ;
             and
             that
             therefore
             it
             is
             not
             necessary
             the
             Copula
             (
             est
             )
             should
             always
             signifie
             Existence
             ,
             even
             tho'
             the
             Notions
             of
             the
             Terms
             be
             
               Positive
               Entities
            
             .
             'T
             is
             answer'd
             ,
             that
             either
             the
             Subjects
             (
             Rosa
             )
             and
             (
             Animal
             )
             mean
             the
             Individuals
             of
             those
             Natures
             ;
             and
             then
             ,
             if
             once
             they
             are
             perish'd
             ,
             the
             Propositions
             are
             False
             ;
             for
             
               haec
               Rosa
            
             is
             no
             longer
             Rosa
             ,
             nor
             is
             
               hoc
               Animal
               Animal
            
             ,
             when
             they
             are
             corrupted
             or
             turn'd
             into
             another
             thing
             .
             Or
             else
             these
             words
             mean
             the
             
               Abstracted
               Notions
            
             of
             Rosa
             and
             Animal
             ;
             and
             then
             ,
             since
             Abstracted
             Natures
             ,
             or
             Vniversals
             ,
             do
             (
             as
             such
             )
             no
             where
             exist
             but
             in
             
               the
               Vnderstanding
            
             ,
             they
             have
             their
             Actual
             Existence
             where
             they
             ought
             to
             have
             it
             ;
             and
             the
             Copula
             [
             est
             ]
             signifies
             they
             have
             their
             Existence
             there
             ;
             and
             so
             the
             Proposition
             is
             True.
             And
             it
             is
             to
             be
             farther
             noted
             ,
             that
             they
             could
             not
             have
             been
             even
             there
             ,
             unless
             there
             had
             
               actually
               been
            
             diverse
             Individuals
             from
             which
             they
             might
             be
             Abstracted
             .
             But
             now
             ,
             in
             our
             Case
             ,
             it
             is
             quite
             otherwise
             ;
             for
             Self-existence
             being
             the
             simplest
             Notion
             that
             can
             be
             conceiv'd
             ,
             nay
             ,
             
               more
               Actual
            
             than
             any
             Notion
             of
             Existence
             found
             in
             Creatures
             ,
             it
             is
             Impossible
             there
             should
             be
             any
             abstracted
             notion
             of
             it
             ;
             both
             because
             that
             Abstracted
             Notion
             would
             have
             Potentiality
             in
             it
             ,
             which
             would
             destroy
             that
             Notion
             ,
             and
             make
             it
             Chimerical
             and
             Self-Contradictory
             ;
             as
             also
             ,
             because
             
             (
             as
             Metaphysicks
             demonstrate
             )
             Self-Existence
             is
             Unlimited
             or
             Infinit
             in
             Existence
             ,
             and
             so
             ,
             can
             be
             but
             One.
             Wherefore
             the
             Copula
             (
             est
             )
             does
             not
             
               meerly
               Conjoyn
            
             such
             Positive
             Notions
             ,
             but
             always
             signifies
             Existence
             ,
             when
             the
             Notions
             it
             connects
             are
             not
             Chimerical
             or
             Opposit
             to
             Existence
             ,
             as
             Non-Ens
             is
             to
             Ens
             ;
             and
             consequently
             ,
             if
             this
             Proposition
             [
             
               Self-existence
               is
               Self-existence
            
             ]
             be
             True
             ,
             there
             must
             Actually
             be
             ,
             and
             this
             
               out
               of
               our
               Vnderstanding
            
             ,
             some
             Being
             that
             verifies
             it
             ,
             which
             can
             be
             nothing
             but
             the
             Deity
             .
          
           
             It
             may
             be
             ask'd
             ,
             What
             is
             to
             be
             said
             of
             these
             Propositions
             ,
             such
             a
             Thing
             is
             Possible
             or
             Future
             .
             'T
             is
             answer'd
             ,
             the
             word
             [
             Possible
             ]
             signifies
             
               possible
               to
               be
            
             ,
             or
             
               capable
               of
               Being
            
             ,
             which
             is
             the
             very
             notion
             of
             Ens
             ;
             and
             so
             ,
             it
             means
             that
             such
             a
             Possible
             thing
             is
             an
             Ens
             ;
             and
             then
             it
             might
             be
             true
             ,
             could
             we
             Frame
             such
             a
             Proposition
             of
             a
             thing
             
               meerly
               possible
            
             ,
             which
             is
             Impossible
             ;
             for
             ,
             if
             the
             thing
             be
             only
             [
             
               possible
               to
               be
            
             ]
             it
             
               never
               was
            
             ;
             and
             so
             (
             all
             our
             Notions
             being
             taken
             from
             the
             Thing
             )
             we
             could
             have
             
               no
               Notion
            
             of
             it
             ;
             and
             therefore
             the
             Proposition
             would
             be
             none
             ,
             since
             we
             want
             that
             Notion
             that
             makes
             the
             Subject
             .
             The
             Proposition
             [
             such
             a
             thing
             is
             Future
             ]
             is
             in
             rigor
             False
             ,
             (
             for
             that
             which
             
               is
               not
               at
               all
            
             ,
             can
             have
             nothing
             predicated
             of
             it
             )
             and
             it
             can
             only
             be
             True
             ,
             as
             it
             signifies
             that
             there
             are
             
               determinate
               Causes
            
             laid
             to
             produce
             it
             :
             which
             is
             to
             say
             ,
             
               those
               Causes
               are
            
             ,
             and
             so
             the
             Copula
             [
             est
             ]
             still
             signifies
             Existence
             .
          
           
             11.
             
             To
             settle
             this
             main
             point
             ,
             that
             
               First
               Principles
            
             must
             be
             such
             Propositions
             as
             are
             
               most
               formally
               Identical
            
             ,
             in
             the
             manner
             declared
             above
             ,
             many
             
             other
             Proofs
             may
             be
             alledged
             ;
             as
             ,
             that
             Contradictions
             are
             the
             First
             of
             Falshoods
             ;
             therefore
             those
             Propositions
             that
             are
             directly
             Opposit
             to
             them
             must
             be
             the
             
               First
               Truths
            
             or
             
               First
               Principles
            
             :
             But
             only
             Propositions
             thus
             perfectly
             Identical
             are
             directly
             Opposit
             to
             Contradictions
             ;
             Therefore
             
               these
               only
            
             are
             the
             First
             Truths
             or
             
               First
               Principles
            
             .
             To
             prove
             the
             Minor
             ,
             we
             shall
             find
             by
             reflexion
             ,
             that
             the
             two
             Contradictory
             propositions
             are
             comprizable
             into
             one
             which
             is
             equivalent
             to
             both
             ;
             as
             to
             (
             
               Peter
               here
               and
               now
               runs
               ,
               Peter
               here
               and
               now
               runs
               not
            
             )
             is
             equivalent
             (
             
               what
               here
               and
               now
               runs
               ,
               does
               not
               here
               and
               now
               run
            
             )
             .
             Whence
             is
             seen
             clearly
             ,
             that
             only
             such
             Identical
             propositions
             are
             directly
             opposit
             to
             Contradictions
             ;
             since
             Man's
             Wit
             cannot
             invent
             a
             proposition
             directly
             Opposit
             to
             (
             
               what
               runs
               runs
               not
            
             )
             but
             (
             
               what
               runs
               runs
            
             )
             which
             is
             perfectly
             Identical
             .
             Add
             ,
             that
             all
             Fault
             consisting
             in
             this
             ,
             that
             't
             is
             a
             Privation
             of
             the
             Opposit
             Good
             ,
             Contradictions
             would
             not
             be
             at
             all
             Faulty
             ,
             but
             that
             they
             violate
             the
             Truth
             of
             Identical
             propositions
             ,
             (
             as
             has
             been
             now
             proved
             )
             since
             there
             are
             no
             other
             Truths
             which
             they
             directly
             and
             formally
             Oppose
             or
             destroy
             .
          
           
             12.
             
             Again
             ,
             as
             will
             be
             seen
             hereafter
             ,
             to
             Conclude
             is
             to
             shew
             the
             Terms
             of
             the
             Conclusion
             to
             be
             Connected
             ,
             by
             their
             being
             Connected
             with
             a
             Third
             or
             Middle
             Term
             in
             the
             Premisses
             .
             But
             ,
             how
             can
             we
             shew
             that
             Middle
             Term
             is
             
               really
               connected
            
             with
             those
             Two
             other
             Terms
             in
             the
             Premisses
             ?
             By
             finding
             still
             another
             Middle
             Term
             to
             be
             connected
             with
             the
             Terms
             of
             the
             proposition
             to
             be
             proved
             .
             And
             ,
             how
             far
             must
             this
             go
             on
             ?
             Endlesly
             !
             or
             no
             ?
             If
             Endlesly
             ,
             it
             is
             impossible
             any
             thing
             should
             ever
             come
             to
             be
             prov'd
             ;
             if
             not
             ,
             then
             we
             must
             come
             to
             
             some
             proposition
             whose
             Terms
             are
             so
             Connected
             that
             no
             Middle
             Term
             can
             
               come
               between
            
             them
             ;
             that
             is
             ,
             such
             as
             cannot
             be
             Connected
             by
             means
             of
             Another
             ;
             that
             is
             ,
             which
             cannot
             be
             prov'd
             or
             
               made
               evident
            
             ;
             that
             is
             ,
             which
             are
             self-connected
             or
             self-evident
             ;
             that
             is
             ,
             which
             are
             
               formally
               Identical
            
             .
             To
             enforce
             this
             ,
             we
             may
             observe
             that
             the
             
               more
               Remot●
            
             the
             Terms
             of
             a
             proposition
             are
             from
             Formal
             Identity
             ,
             the
             
               less
               evident
            
             they
             are
             ,
             and
             the
             
               more
               proo●
            
             they
             require
             ;
             as
             also
             ,
             that
             they
             grow
             still
             nearer
             to
             Evidence
             ,
             according
             to
             the
             degree
             of
             their
             Approaching
             to
             be
             Formally
             the
             same
             .
             Wherefore
             ,
             since
             all
             Approach
             of
             Distant
             things
             ends
             in
             their
             Conjoyning
             and
             Centering
             in
             the
             same
             ;
             't
             is
             manifest
             that
             all
             Approach
             of
             Distant
             Notions
             ends
             in
             their
             being
             the
             
               same
               in
               Notion
            
             ,
             or
             in
             a
             proposition
             Formally
             Identical
             ,
             as
             in
             a
             First
             and
             Self-evident
             Principle
             .
          
           
             13.
             
             Besides
             ,
             all
             Causality
             ,
             or
             the
             whole
             Course
             of
             Nature
             ,
             is
             finally
             refunded
             into
             this
             Self-evident
             Principle
             ,
             that
             
               Things
               are
               such
               as
               they
               are
               ,
            
             that
             is
             ,
             
               are
               what
               they
               are
            
             .
             For
             ,
             since
             an
             Effect
             is
             a
             Participation
             of
             something
             that
             is
             in
             the
             Cause
             ;
             and
             the
             Cause
             ,
             as
             such
             ,
             is
             that
             which
             imparts
             or
             communicates
             something
             it
             has
             to
             the
             Matter
             on
             which
             it
             works
             its
             Effect
             .
             Again
             ,
             since
             the
             Effect
             
               is
               such
            
             as
             the
             Cause
             is
             ,
             as
             to
             that
             which
             is
             imparted
             to
             it
             ;
             and
             if
             the
             Cause
             be
             of
             another
             sort
             ,
             the
             Effect
             still
             varies
             accordingly
             ;
             there
             can
             be
             no
             doubt
             but
             that
             Causality
             is
             the
             Imprinting
             the
             Existence
             of
             that
             Essence
             or
             Thing
             which
             is
             the
             Cause
             ,
             upon
             the
             Matter
             .
             Whence
             follows
             evidently
             ,
             that
             the
             very
             Notion
             of
             
               Natural
               Causality
            
             ,
             and
             the
             whole
             Efficacy
             of
             it
             ,
             consists
             in
             the
             Causes
             existing
             (
             that
             is
             
             
               being
               what
               it
               is
            
             .
             Only
             Motion
             is
             added
             as
             a
             Common
             Requisit
             to
             apply
             that
             Existing
             Cause
             better
             or
             worse
             ;
             which
             is
             refunded
             into
             a
             Nature
             Superiour
             to
             Body
             ;
             as
             will
             be
             shewn
             *
             hereafter
             .
          
           
             14.
             
             Lastly
             ,
             God
             himself
             has
             exprest
             his
             own
             Supreme
             Essence
             by
             this
             Identical
             Proposition
             
               Ego
               Sum
               qui
               Sum
            
             ;
             that
             is
             ,
             
               I
               exist
            
             (
             or
             
               am
               )
               Existence
            
             .
             Which
             is
             the
             same
             ,
             in
             a
             manner
             ,
             with
             (
             
               Self
               existence
               is
               Self-Existence
            
             )
             Which
             ,
             therefore
             ,
             is
             the
             
               First
               Increated
               Truth
            
             ;
             as
             't
             is
             the
             
               First
               Created
            
             one
             that
             (
             
               what
               is
               is
            
             )
             or
             
               A
               thing
               is
               what
               it
               is
            
             ;
             which
             is
             therefore
             True
             ,
             because
             
               God
               is
               what
               He
               is
            
             ;
             or
             ,
             because
             
               Self-existence
               is
               Self-existence
            
             .
             From
             which
             Divine
             and
             Soveraign
             Verity
             all
             our
             Created
             First
             Principles
             derive
             their
             Truth
             .
             For
             ,
             were
             not
             This
             True
             ,
             all
             our
             Identical
             Proposition
             and
             First
             Principles
             would
             all
             be
             False
             :
             in
             regard
             they
             have
             their
             Verity
             from
             the
             Natures
             of
             the
             Things
             ,
             and
             of
             our
             Vnderstanding
             ;
             neither
             of
             which
             could
             have
             their
             Metaphysical
             Verity
             ,
             nor
             ,
             consequently
             ,
             could
             they
             ground
             or
             be
             capable
             of
             any
             Truth
             at
             all
             ,
             if
             Self-Existence
             ,
             their
             Cause
             ,
             were
             not
             Self-Existence
             ,
             and
             thence
             Unlimited
             in
             Power
             ,
             Wisdome
             and
             Goodness
             to
             Create
             and
             Conserve
             those
             Beings
             which
             are
             the
             Foundation
             of
             all
             the
             Truth
             we
             have
             or
             
               can
               have
            
             .
             The
             Reader
             is
             desired
             to
             referr
             this
             Section
             ,
             to
             the
             Third
             Corollary
             ,
             and
             to
             consider
             them
             well
             together
             ,
             because
             they
             mutually
             give
             Light
             to
             one
             another
             .
             And
             ,
             if
             we
             rightly
             consider
             it
             ,
             as
             the
             Proposition
             (
             
               Homo
               est
               Homo
            
             )
             is
             onely
             the
             reducing
             the
             Metaphysical
             Verity
             of
             Homo
             into
             a
             
               Formal
               Truth
            
             ;
             so
             
               (
               Self
               Existence
               is
               self-Existence
            
             )
             is
             the
             same
             in
             respect
             of
             the
             
               Soveraign
               
               Metaphysical
               Verity
            
             of
             the
             Divine
             Nature
             .
          
           
             Corol.
             IV.
             Hence
             is
             seen
             that
             an
             Atheist
             can
             have
             no
             perfectly
             Certain
             Knowledge
             or
             Evidence
             of
             any
             thing
             ;
             but
             that
             ,
             by
             denying
             his
             Maker
             ,
             he
             deservedly
             comes
             to
             lose
             the
             best
             Perfection
             of
             his
             own
             Nature
             .
             For
             ,
             if
             a
             Sceptick
             should
             put
             him
             to
             prove
             that
             things
             have
             any
             Metaphysical
             Verity
             in
             them
             grounding
             our
             first
             Principles
             ,
             and
             ▪
             consequently
             ,
             all
             our
             Knowledge
             ;
             and
             object
             ,
             that
             for
             any
             thing
             he
             knows
             ,
             Things
             are
             Chimerical
             ,
             and
             so
             contriv'd
             as
             to
             beget
             in
             us
             False
             Judgments
             ;
             he
             is
             utterly
             at
             a
             loss
             through
             his
             denying
             a
             
               First
               Cause
            
             :
             whose
             Unchangeable
             and
             Essential
             Truth
             and
             Goodness
             has
             Establisht
             their
             Natures
             to
             bee
             Unalterably
             
               what
               they
               are
            
             :
             whence
             onely
             any
             Certain
             and
             Evident
             Knowledge
             of
             them
             is
             possible
             to
             be
             attain'd
             .
          
           
             15.
             
             Definitions
             ,
             tho'
             very
             useful
             to
             Science
             ,
             are
             not
             Self
             evident
             ;
             nor
             are
             those
             Propositions
             that
             Predicate
             the
             Definition
             of
             the
             Notion
             Defin'd
             ,
             
               First
               Principles
            
             .
             For
             ,
             Self-evident
             Principles
             ,
             by
             force
             of
             their
             very
             Terms
             ,
             do
             oblige
             the
             Understanding
             to
             assent
             ,
             which
             such
             Propositions
             do
             not
             .
             Again
             ,
             Art
             is
             requisit
             to
             make
             such
             Definitions
             as
             are
             Proper
             and
             Adjusted
             to
             the
             Thing
             Defin'd
             ;
             whereas
             
               First
               Principles
            
             must
             antecede
             all
             Art
             ,
             and
             be
             known
             by
             the
             Natural
             Light
             of
             our
             Understanding
             .
             Besides
             ,
             the
             
               Possibility
               of
               being
               defind
            
             ,
             goes
             before
             the
             Definition
             ;
             which
             Possibility
             the
             Thing
             has
             from
             its
             Metaphysical
             Verity
             ,
             determining
             it
             to
             be
             This
             and
             
               no
               other
            
             .
             For
             ,
             if
             the
             thing
             
               were
               not
            
             truly
             
               what
               it
               is
            
             ,
             it
             could
             not
             be
             exexplaind
             
             to
             be
             
               what
               it
               is
            
             ;
             were
             it
             not
             One
             ,
             that
             is
             ,
             Undivided
             in
             its
             self
             and
             Divided
             from
             all
             others
             ;
             it
             could
             not
             be
             compriz'd
             in
             one
             Definition
             ;
             and
             ,
             if
             it
             were
             not
             Determinately
             of
             this
             or
             that
             Nature
             ,
             it
             's
             certain
             ,
             Bounds
             and
             Limits
             could
             not
             be
             drawn
             ,
             which
             is
             done
             by
             the
             Definition
             .
             Whence
             't
             is
             manifest
             ,
             that
             that
             proposition
             which
             affirms
             ,
             that
             a
             Thing
             
               is
               what
               it
               is
            
             ,
             is
             the
             
               First
               Principle
            
             and
             Ground
             to
             all
             Definitions
             :
             and
             therefore
             Definitions
             themselves
             are
             not
             
               First
               Principles
            
             .
          
           
             16.
             
             This
             is
             further
             evinc'd
             ,
             because
             ,
             Words
             being
             liable
             to
             Equivocalness
             ,
             where
             there
             are
             more
             words
             (
             as
             there
             are
             in
             Definitions
             )
             there
             is
             more
             room
             for
             Equivocation
             ;
             which
             Inconvenience
             appears
             no
             where
             more
             than
             in
             the
             known
             Definition
             of
             Man
             :
             For
             ,
             there
             wants
             not
             many
             Witty
             ,
             (
             or
             rather
             half-witted
             )
             Discoursers
             ,
             who
             Distinguish
             ,
             that
             is
             makes
             Ambiguous
             ,
             the
             Word
             [
             Rational
             ]
             and
             do
             not
             stick
             to
             maintain
             that
             
               Man
               is
               Rational
            
             ,
             or
             (
             Concluding
             being
             the
             Proper
             Act
             of
             Reason
             )
             can
             Conclude
             Evidently
             in
             Lines
             and
             Numbers
             ,
             but
             not
             in
             
               Logick
               ,
               Physicks
               ,
               Ethicks
            
             or
             Metaphysicks
             ,
             much
             less
             in
             Theology
             ;
             and
             ,
             by
             this
             means
             they
             cramp
             the
             Definition
             to
             less
             than
             half
             the
             sense
             the
             words
             contain
             .
             There
             are
             others
             too
             ,
             who
             make
             Brutes
             Rational
             in
             many
             things
             (
             and
             they
             make
             Men
             to
             be
             Rational
             but
             in
             some
             )
             and
             so
             quite
             destroy
             the
             said
             Definition
             by
             Enlarging
             and
             Ampliating
             it
             ,
             and
             making
             it
             Common
             and
             Indifferent
             to
             Man
             and
             Beast
             ;
             and
             not
             apply'd
             to
             either
             of
             them
             adequately
             ,
             but
             only
             in
             
               some
               Degree
            
             onely
             :
             And
             yet
             the
             same
             men
             ,
             even
             tho'
             perfect
             Scepticks
             ,
             
             would
             not
             dispute
             the
             Truth
             of
             this
             Proposition
             ,
             
               A
               Man
               is
               a
               Man.
            
             Wherefore
             ,
             since
             't
             is
             directly
             against
             the
             nature
             of
             First
             Principles
             to
             be
             
               Disputable
               ,
               Definitions
            
             cannot
             be
             
               First
               Principles
            
             ;
             and
             ,
             consequently
             ,
             only
             Propositions
             
               most
               perfectly
               Identical
            
             can
             be
             such
             .
          
           
             17.
             
             There
             is
             another
             kind
             of
             Self-evidence
             call'd
             Practical
             ,
             which
             is
             Inferiour
             to
             this
             we
             have
             hitherto
             spoken
             of
             ,
             and
             Proper
             to
             the
             Vulgar
             .
             This
             is
             call'd
             Self-evidence
             ,
             not
             because
             its
             Evidence
             is
             seen
             in
             the
             very
             Notion
             of
             the
             Terms
             ,
             as
             was
             the
             other
             ,
             but
             because
             it
             is
             bred
             or
             instill'd
             from
             the
             Things
             themselves
             
               without
               Speculation
            
             or
             Study
             ,
             by
             a
             Practical
             converse
             with
             those
             things
             .
             Thus
             the
             Vulgar
             know
             evidently
             what
             is
             
               Moist
               ,
               Dry
               ,
               Hard
               ,
               &c.
            
             as
             well
             as
             the
             best
             Philosophers
             ,
             tho'
             they
             cannot
             define
             them
             as
             the
             others
             can
             .
             Nay
             ,
             the
             best
             Philosophers
             (
             as
             will
             be
             seen
             hereafter
             )
             must
             learn
             from
             their
             Sayings
             how
             to
             make
             their
             Definitions
             of
             all
             such
             Natural
             Notions
             .
             Thus
             they
             know
             Evidently
             (
             tho'
             Naturally
             )
             the
             force
             of
             Witnessing
             Authority
             ,
             when
             't
             is
             Vniversal
             ,
             and
             of
             Sensible
             Matters
             of
             Fact
             :
             For
             example
             ,
             They
             know
             there
             was
             such
             a
             one
             as
             Queen
             Elizabeth
             ,
             or
             the
             Long
             Civil
             War
             in
             England
             ,
             for
             ,
             they
             know
             Men
             could
             not
             be
             deceiv'd
             themselves
             in
             knowing
             such
             things
             ,
             and
             that
             they
             could
             not
             All
             universally
             conspire
             to
             deceive
             their
             Children
             in
             attesting
             such
             a
             Falshood
             ;
             or
             ,
             if
             they
             had
             had
             a
             mind
             to
             it
             ,
             they
             know
             that
             the
             Cheat
             must
             needs
             have
             been
             discover'd
             by
             some
             among
             so
             many
             thousands
             .
          
           
           
             Note
             ,
             That
             this
             is
             call'd
             Evidence
             ,
             because
             ,
             tho'
             it
             be
             a
             Rude
             Knowledge
             ,
             yet
             it
             is
             a
             True
             one
             ;
             and
             't
             is
             the
             Work
             of
             Learned
             men
             to
             Polish
             by
             Art
             those
             rough
             Draughts
             of
             Evidence
             which
             the
             Vulgar
             have
             by
             a
             Natural
             way
             ;
             as
             will
             be
             farther
             seen
             hereafter
             .
          
           
             18.
             
             Those
             Speculations
             only
             being
             well
             grounded
             which
             are
             according
             to
             Nature
             ,
             it
             will
             add
             a
             great
             confirmation
             to
             this
             new
             piece
             of
             Doctrine
             ,
             that
             
               First
               Principles
               are
               Identical
               Propositions
            
             (
             and
             help
             withal
             to
             satisfie
             some
             superficial
             Readers
             ,
             who
             perhaps
             may
             think
             such
             Speculations
             A●ery
             )
             to
             shew
             that
             the
             Nature-instructed
             Vulgar
             do
             abet
             this
             Doctrine
             ,
             and
             make
             use
             of
             Propositions
             
               exactly
               Identical
            
             ,
             when
             they
             would
             express
             themselves
             to
             stand
             finally
             to
             some
             Truth
             which
             they
             judge
             to
             be
             
               most
               Evident
            
             .
             For
             example
             ,
             if
             you
             would
             force
             a
             Clown
             to
             deny
             a
             thing
             which
             he
             is
             
               sure
               of
            
             ,
             or
             knows
             to
             be
             True
             ;
             he
             will
             tell
             you
             soberly
             ,
             and
             (
             if
             you
             press
             him
             much
             )
             angrily
             ,
             that
             
               Truth
               is
               Truth
            
             ,
             or
             that
             he
             is
             sure
             
               A
               Spade
               is
               a
               Spade
            
             ,
             or
             that
             
               he
               knows
               what
               he
               knows
            
             ;
             or
             ,
             if
             it
             be
             in
             a
             point
             belonging
             to
             Justice
             ,
             that
             
               Right
               is
               Right
            
             ,
             and
             he
             brings
             these
             as
             Evidences
             from
             whence
             he
             can
             never
             be
             driven
             .
             Which
             signifies
             clearly
             ,
             that
             such
             Truths
             as
             these
             are
             Judg'd
             by
             him
             Self-evident
             ,
             and
             to
             be
             the
             Principles
             which
             naturally
             determin
             and
             fix
             him
             in
             an
             Immovable
             Adherence
             to
             the
             point
             ,
             as
             the
             
               Vltimate
               Ressort
            
             and
             Reason
             of
             his
             Perswasion
             ;
             that
             is
             ,
             Nature
             teaches
             him
             to
             have
             recourse
             to
             these
             ,
             as
             to
             his
             First
             Principles
             .
          
           
           
             19.
             
             The
             other
             Test
             ,
             by
             which
             to
             examin
             the
             Truth
             of
             this
             Discourse
             of
             ours
             about
             First
             Principles
             ,
             is
             to
             desire
             the
             Objecter
             to
             settle
             some
             First
             Principles
             of
             his
             own
             ,
             after
             his
             Fashion
             ;
             which
             done
             ,
             it
             will
             manifestly
             appear
             ,
             that
             ,
             if
             he
             takes
             any
             other
             way
             ,
             either
             his
             First
             Principles
             will
             not
             be
             Self-evident
             
               at
               all
            
             ,
             which
             yet
             First
             Principles
             must
             be
             ;
             or
             ,
             in
             case
             he
             pretends
             them
             such
             ,
             he
             will
             not
             be
             able
             to
             tell
             you
             or
             explicate
             in
             what
             that
             Self-evidence
             of
             theirs
             consists
             ;
             or
             else
             ,
             he
             will
             produce
             such
             as
             he
             will
             tell
             you
             he
             will
             undertake
             to
             prove
             to
             be
             Evident
             ,
             which
             (
             since
             what
             's
             Prov'd
             is
             concluded
             )
             will
             be
             the
             same
             as
             to
             offer
             to
             obtrude
             upon
             us
             Conclusions
             instead
             of
             
               First
               Principles
            
             .
             Or
             ,
             lastly
             ,
             they
             will
             be
             
               meer
               Fancies
            
             of
             his
             own
             ,
             put
             together
             prettily
             ,
             and
             exprest
             wittily
             and
             plausibly
             ;
             which
             ,
             when
             they
             are
             divested
             of
             their
             gay
             Dress
             ,
             and
             their
             naked
             sence
             is
             laid
             open
             ,
             will
             be
             either
             meer
             
               voluntary
               Talk
            
             or
             
               plain
               Nonsence
            
             in
             cuerpo
             .
             Into
             which
             Fault
             of
             Groundless
             and
             boldly
             and
             Magisterially
             pronounced
             (
             tho'
             wittily
             exprest
             )
             Assertions
             ,
             and
             the
             Imposing
             them
             upon
             us
             for
             Principles
             ,
             the
             Author
             of
             the
             Leviathan
             does
             fall
             very
             frequently
             ;
             and
             I
             could
             wish
             all
             his
             Followers
             would
             please
             to
             examin
             all
             his
             Principles
             by
             this
             Test
             ,
             and
             they
             would
             quickly
             discover
             how
             strangely
             they
             fall
             short
             of
             Self-Evidence
             ,
             that
             is
             ,
             of
             the
             Nature
             of
             
               First
               Principles
            
             .
             Or
             ,
             in
             case
             they
             judge
             I
             have
             stated
             〈◊〉
             the
             Nature
             of
             
               First
               Principles
            
             ,
             I
             should
             take
             it
             for
             a
             Favour
             ,
             if
             they
             would
             vouchsafe
             me
             an
             Answer
             to
             my
             several
             Reasons
             for
             my
             Doctrin
             ,
             as
             to
             this
             point
             ,
             in
             this
             Lesson
             and
             the
             next
             ;
             and
             ,
             in
             a
             full
             Discourse
             ,
             settle
             
               their
               own
            
             First
             Principles
             ,
             and
             
             shew
             me
             my
             Error
             ;
             which
             ,
             I
             am
             very
             confident
             ,
             they
             will
             never
             think
             fit
             to
             Attempt
             .
          
        
         
           
             LESSON
             III.
             That
             First
             Principles
             are
             
               Identical
               Propositions
            
             prov'd
             by
             Instances
             .
             The
             Use
             that
             is
             to
             be
             made
             of
             them
             .
             Also
             of
             some
             other
             Propositions
             ,
             either
             
               in
               whole
            
             or
             
               in
               part
            
             ,
             Formally
             Identical
             ;
             and
             of
             the
             Reducing
             of
             Inferiour
             Truths
             to
             
               Self-evident
               Propositions
            
             .
          
           
             1.
             
             THAT
             the
             First
             Principles
             in
             Metaphysicks
             are
             Identical
             Propositions
             ,
             has
             already
             *
             been
             clear'd
             .
             It
             remains
             to
             shew
             they
             are
             such
             
               in
               other
            
             Sciences
             also
             .
             We
             will
             begin
             with
             Physicks
             .
             The
             First
             Principle
             that
             grounds
             that
             whole
             Science
             ,
             according
             to
             some
             Modern
             Philosophers
             ,
             is
             ,
             [
             
               Corpus
               est
               Quantum
            
             ]
             ,
             in
             which
             tho'
             the
             Subject
             and
             Predicate
             do
             indeed
             differ
             Grammatically
             ,
             the
             one
             of
             them
             being
             Substantively
             the
             other
             Adjectively
             express'd
             ,
             yet
             if
             we
             rifle
             the
             Words
             to
             get
             out
             the
             Inward
             Sense
             ,
             (
             as
             Philosophers
             ought
             )
             we
             shall
             find
             that
             ,
             since
             all
             the
             Essential
             Differences
             they
             allow
             between
             a
             
             Body
             and
             a
             Spirit
             ,
             is
             this
             only
             ,
             that
             That
             is
             Divisible
             ,
             This
             Indivisible
             ,
             as
             also
             ,
             that
             Quantity
             and
             Divisibility
             into
             Integral
             parts
             are
             (
             with
             them
             )
             the
             same
             Notion
             ;
             it
             will
             appear
             Eyidently
             ,
             that
             ,
             according
             to
             them
             ,
             this
             Proposition
             [
             
               Body
               is
               Quantitative
            
             ]
             is
             perfectly
             equivalent
             to
             this
             [
             
               What
               's
               Divisible
               is
               Divisible
            
             ]
             which
             is
             every
             way
             Identical
             .
             I
             say
             ,
             
               with
               them
            
             ,
             for
             they
             deny
             all
             Metaphysical
             Divisibility
             of
             Body
             into
             Matter
             and
             Form
             *
             by
             denying
             all
             Formal
             Mutation
             .
             The
             same
             Discourse
             holds
             ,
             if
             they
             put
             for
             their
             First
             Principle
             [
             
               Corpus
               est
               Extensum
            
             ]
             ;
             for
             ,
             in
             that
             Supposition
             ,
             they
             hold
             that
             Extension
             is
             the
             Notion
             that
             Intrinsecally
             constitutes
             Body
             or
             Matter
             ,
             and
             differences
             it
             Essentially
             from
             Spirit
             .
             Whence
             the
             Proposition
             [
             
               Corpus
               est
               Extensum
            
             ]
             is
             the
             same
             as
             [
             
               Ens
               Extensum
               est
               Ens
               Extensum
            
             ,
             or
             
               Corpus
               est
               Corpus
            
             ]
             which
             are
             most
             Formally
             Identical
             .
          
           
             2.
             
             That
             the
             First
             Principle
             which
             grounds
             all
             Ratiocination
             in
             Logick
             is
             an
             Identical
             Proposition
             ,
             will
             be
             shewn
             hereafter
             ,
             Sect.
             10.
             when
             we
             come
             to
             shew
             the
             Vse
             of
             First
             Principles
             .
          
           
             3.
             
             The
             First
             principle
             that
             grounds
             all
             Ethicks
             ,
             or
             Morality
             ,
             is
             ,
             [
             
               A
               Will
               is
               a
               Will
            
             ]
             .
             For
             ,
             since
             all
             Morality
             (
             at
             least
             in
             its
             practice
             )
             consists
             in
             Acting
             
               for
               an
               End
            
             ,
             and
             no
             man
             acts
             for
             an
             End
             but
             because
             it
             appears
             to
             him
             a
             Good
             ,
             and
             therefore
             
               an
               appearing
               Good
            
             is
             the
             proper
             Object
             of
             that
             Active
             Power
             call'd
             the
             Will
             ;
             and
             Powers
             are
             specified
             by
             their
             proper
             Objects
             ,
             and
             have
             their
             Essences
             from
             them
             ;
             it
             is
             as
             certain
             the
             Will
             cannot
             act
             when
             there
             appears
             to
             the
             Man
             
               no
               Good
            
             ,
             and
             that
             it
             will
             act
             for
             what
             appears
             to
             him
             ,
             taking
             him
             as
             thus
             Dispos'd
             ,
             
               hic
               &
               nunc
            
             a
             Good
             ,
             as
             it
             is
             that
             
               A
               Will
               is
               a
               Will.
            
             
          
           
           
             Object
             .
             This
             takes
             away
             the
             Freedom
             of
             the
             Will
             ,
             to
             tye
             it
             up
             to
             First
             Principles
             ,
             or
             pretend
             that
             its
             Actions
             can
             be
             reduc'd
             to
             Rules
             of
             Science
             or
             Demonstration
             ;
             for
             ,
             this
             seems
             to
             hamper
             it
             ,
             and
             lay
             a
             Necessity
             upon
             it
             ,
             which
             destroys
             its
             Free
             Nature
             .
          
           
             I
             answer
             ,
             that
             the
             Will
             has
             a
             Nature
             of
             
               its
               own
            
             ,
             which
             it
             can
             no
             more
             forgo
             than
             Homo
             can
             not
             be
             Homo
             .
             Whenever
             then
             there
             is
             but
             
               one
               Appearing
               Good
            
             ,
             the
             Will
             is
             
               not
               free
            
             in
             that
             circumstance
             ,
             because
             in
             such
             a
             Case
             its
             Essence
             is
             engag'd
             ;
             and
             't
             is
             not
             in
             the
             power
             of
             the
             Will
             to
             chuse
             whether
             it
             will
             be
             
               its
               self
            
             or
             no.
             In
             all
             other
             Cases
             where
             its
             Essence
             
               is
               not
            
             engag'd
             the
             Will
             is
             free
             ,
             provided
             there
             be
             on
             the
             Object
             's
             side
             Variety
             enough
             for
             Choice
             :
             Yet
             ,
             in
             the
             former
             Case
             ,
             those
             Acts
             of
             the
             Will
             ,
             tho'
             not
             free
             ,
             are
             Voluntary
             ,
             because
             they
             are
             more
             according
             to
             what
             's
             Essential
             to
             it
             ,
             or
             to
             its
             very
             Nature
             ;
             and
             would
             ,
             if
             the
             Will
             did
             not
             bear
             it self
             accordingly
             ,
             make
             the
             Will
             to
             be
             
               no
               Will.
            
             
          
           
             Corol.
             I.
             Hence
             is
             seen
             ,
             that
             the
             only
             solid
             way
             to
             perfect
             our
             Souls
             in
             
               Christian
               Morality
            
             or
             
               True
               Virtue
            
             ,
             is
             by
             Wise
             Judgments
             or
             Frequentation
             of
             Devout
             Thoughts
             and
             Actions
             ,
             to
             gain
             a
             Lively
             and
             Hearty
             Conceit
             of
             the
             Transcendent
             Excellency
             of
             Heavenly
             Goods
             ,
             and
             of
             the
             Vileness
             of
             all
             Temporary
             Goods
             in
             comparison
             ,
             since
             't
             is
             the
             very
             Nature
             of
             our
             Will
             to
             pursue
             that
             with
             her
             Interiour
             Acts
             which
             
               appears
               lively
            
             to
             be
             the
             Greater
             Good
             ;
             that
             is
             ,
             to
             be
             
               hic
               &
               nunc
            
             ,
             a
             Good
             to
             him
             that
             wills
             .
          
           
           
             4.
             
             Lastly
             ,
             to
             omit
             others
             ,
             the
             First
             Principles
             in
             Mathematicks
             are
             Identical
             .
             For
             example
             ;
             At
             our
             first
             entrance
             into
             Euclid
             ,
             we
             are
             met
             with
             those
             Famous
             and
             Useful
             Principles
             :
             
               Those
               things
               that
               are
               Equal
               to
               the
               same
               ,
               are
               Equal
               to
               one
               another
               .
               If
               Equals
               be
               added
               to
               Equals
               ,
               the
               Wholes
               are
               Equal
               .
               If
               Equals
               be
               taken
               away
               from
               Equals
               ,
               the
               Remainders
               are
               Equal
               .
               Those
               which
               are
               twice
               as
               big
               as
               the
               same
               ,
               are
               Equals
               .
               Those
               which
               are
               Halfs
               of
               the
               same
               are
               Equals
               .
            
             All
             which
             are
             in
             effect
             but
             this
             Identical
             Proposition
             [
             
               Aequale
               est
               aequale
               sibi
            
             ]
             ;
             or
             else
             diverse
             Inferiour
             Identicals
             ,
             subsuming
             under
             that
             Common
             one
             ,
             as
             
               Homo
               est
               homo
            
             does
             under
             
               Ens
               est
               ens
            
             .
             For
             example
             ,
             this
             Proposition
             [
             
               If
               Equals
               be
               added
               to
               Equals
               ,
               the
               Wholes
               are
               Equal
            
             ]
             is
             that
             common
             Identical
             Proposition
             thrice
             (
             as
             it
             were
             )
             Repeated
             ;
             and
             is
             plainly
             as
             much
             as
             to
             say
             ,
             the
             two
             supposed
             Equals
             are
             Equal
             to
             one
             another
             :
             the
             two
             Equals
             added
             are
             Equal
             to
             one
             another
             ;
             and
             so
             the
             two
             Equal
             Wholes
             ,
             made
             up
             of
             both
             those
             Equal
             parts
             ,
             are
             Equal
             to
             one
             another
             .
          
           
             There
             are
             many
             other
             such
             Identical
             Propositions
             on
             which
             that
             great
             Mathematician
             builds
             as
             on
             his
             Principles
             ;
             and
             among
             the
             rest
             [
             
               A
               Whole
               is
               greater
               than
               a
               part
               of
               it self
            
             ]
             which
             I
             have
             shewn
             above
             to
             be
             ,
             in
             sence
             .
             
               Formally
               Identical
            
             .
          
           
             5.
             
             As
             for
             the
             Vse
             that
             may
             be
             made
             of
             First
             Principles
             ;
             First
             ,
             they
             cannot
             be
             the
             Conclusion
             ,
             for
             that
             is
             the
             thing
             
               to
               be
               proved
            
             ,
             and
             First
             Principles
             are
             
               above
               Proof
            
             ,
             as
             not
             being
             to
             be
             
               made
               Evident
            
             ,
             because
             they
             are
             Self-evident
             .
             Nor
             can
             they
             be
             either
             of
             the
             Premisses
             ;
             for
             (
             as
             will
             be
             more
             clearly
             shewn
             hereafter
             )
             the
             Middle
             Term
             must
             be
             Connected
             with
             one
             of
             the
             Terms
             of
             the
             Conclusion
             
             in
             one
             of
             the
             Premisses
             ,
             and
             with
             the
             other
             Term
             in
             the
             other
             ;
             which
             could
             not
             be
             ,
             if
             the
             self
             same
             Notion
             were
             us'd
             twice
             in
             one
             of
             those
             Premisses
             ;
             for
             then
             the
             Syllogism
             must
             either
             be
             fram'd
             thus
             ,
             [
             
               Omnis
               Homo
               est
               Homo
               ,
               Aliquod
               Animal
               est
               rationale
               ,
            
             ergo
             
               aliquod
               Rationale
               est
               Homo
            
             ]
             ;
             or
             thus
             ,
             [
             
               Nullus
               Homo
               est
               Irrationalis
            
             ;
             Ted
             aliquis
             
               Homo
               est
               Homo
            
             ,
             ergo
             
               Aliquod
               irrationale
               non
               est
               Homo
            
             :
             ]
             where
             we
             see
             (
             to
             omit
             other
             faults
             )
             that
             the
             Notion
             of
             Homo
             is
             taken
             thrice
             ,
             whereas
             in
             a
             Legitimate
             Syllogism
             no
             Term
             ought
             to
             be
             taken
             more
             than
             twice
             ;
             and
             ,
             so
             the
             whole
             Discourse
             is
             Preternatural
             and
             Absurd
             .
          
           
             6.
             
             Hence
             follows
             ,
             that
             since
             the
             Vse
             of
             First
             Principles
             cannot
             be
             the
             bringing
             down
             or
             deducing
             Truths
             ,
             which
             are
             yet
             unknown
             ,
             
               from
               them
            
             ;
             therefore
             the
             Use
             of
             them
             must
             consist
             in
             the
             bringing
             up
             or
             Reducing
             Truths
             
               to
               them
            
             ;
             which
             is
             done
             by
             Resolving
             less-clear
             Truths
             into
             others
             still
             Clearer
             ,
             till
             we
             arise
             to
             those
             which
             are
             the
             Clearest
             of
             all
             ,
             that
             is
             ,
             to
             
               Self-evident
               Principles
            
             ;
             to
             shew
             which
             by
             Instances
             ,
             or
             lay
             open
             the
             way
             how
             this
             is
             done
             ,
             is
             not
             proper
             for
             this
             place
             ,
             but
             belongs
             to
             the
             next
             Book
             ,
             where
             we
             shall
             treat
             of
             Rigorous
             Discourse
             or
             Demonstration
             .
          
           
             7.
             
             To
             make
             this
             use
             of
             First
             Principles
             is
             no
             more
             ,
             in
             effect
             ,
             but
             to
             attend
             heedfully
             to
             the
             Nature
             of
             the
             Thing
             ,
             and
             not
             to
             deviate
             from
             it
             .
             This
             is
             Evident
             ;
             for
             ,
             to
             Deviate
             in
             a
             Discourse
             about
             Homo
             or
             Corpus
             ,
             from
             their
             Natures
             ,
             is
             ,
             by
             consequence
             ,
             to
             make
             Homo
             not
             to
             be
             Homo
             ,
             and
             Corpus
             not
             to
             be
             Corpus
             ;
             which
             Propositions
             are
             Contradictory
             to
             
               Homo
               est
               Homo
            
             and
             
               Corpus
               est
               
               Corpus
            
             ,
             which
             are
             the
             First
             Principles
             in
             those
             Discourses
             .
          
           
             8.
             
             Quaere
             .
             It
             may
             be
             ask'd
             ,
             if
             there
             be
             no
             more
             in
             the
             business
             but
             to
             attend
             to
             the
             Metaphysical
             Verity
             or
             Nature
             of
             the
             Thing
             ,
             why
             we
             keep
             such
             a
             pother
             about
             putting
             it
             into
             such
             nice
             ,
             and
             dry
             ,
             and
             seemingly
             Insignificant
             Identical
             Propositions
             ,
             since
             we
             may
             attend
             to
             our
             Notion
             ,
             or
             the
             Nature
             of
             the
             Thing
             ,
             without
             framing
             Formal
             Propositions
             about
             it
             ,
             or
             saying
             
               It
               is
               what
               it
               is
            
             ?
             'T
             is
             answer'd
             ,
             Because
             all
             our
             Discourses
             are
             made
             up
             of
             Propositions
             ,
             without
             which
             we
             cannot
             say
             or
             affirm
             any
             thing
             ;
             and
             therefore
             those
             Sayings
             into
             which
             we
             do
             finally
             resolve
             their
             Evidence
             and
             Truth
             ,
             as
             into
             what
             's
             most
             true
             and
             evident
             ,
             must
             be
             Propositions
             also
             .
             Besides
             ,
             Self-evident
             Propositions
             ,
             which
             advance
             the
             Metaphysical
             Verity
             of
             the
             thing
             into
             Formal
             Verity
             ,
             do
             reflect
             and
             redouble
             (
             as
             it
             were
             )
             the
             Notion
             of
             it
             upon
             it self
             by
             expressing
             its
             
               being
               what
               it
               is
            
             ;
             and
             thence
             gives
             an
             advantage
             to
             our
             bare
             Single
             Notion
             ,
             by
             not
             only
             
               having
               had
            
             (
             as
             had
             the
             Single
             Notion
             )
             its
             Metaphysical
             Verity
             in
             it
             ,
             but
             by
             expressing
             that
             Metaphysical
             Verity
             ,
             so
             as
             to
             make
             it
             more
             fit
             to
             be
             discours'd
             of
             .
          
           
             9.
             
             Tho'
             First
             Principles
             cannot
             be
             any
             Proposition
             in
             a
             Legitimate
             or
             Regular
             Syllogism
             ,
             yet
             this
             hinders
             not
             but
             that
             those
             particular
             Identical
             Propositions
             which
             subsume
             under
             
               Ens
               est
               Ens
            
             *
             ,
             may
             in
             some
             sort
             and
             improperly
             be
             Deducible
             from
             that
             Common
             one
             .
             For
             ,
             since
             a
             
               Common
               Notion
            
             ,
             taken
             without
             restriction
             ,
             is
             Equivalent
             to
             an
             Vniversal
             ,
             and
             includes
             All
             that
             have
             that
             Notion
             ,
             and
             All
             includes
             and
             signifies
             Every
             particular
             
             one
             ,
             as
             a
             Whole
             does
             its
             parts
             ;
             hence
             follows
             ,
             that
             if
             Ens
             be
             Ens
             ,
             then
             Homo
             is
             
               Homo
               ,
               Lapis
            
             is
             Lapis
             ;
             and
             the
             same
             may
             be
             said
             of
             every
             particular
             thing
             that
             is
             comprehended
             under
             that
             Universal
             .
          
           
             Note
             ,
             That
             this
             is
             not
             perform'd
             by
             virtue
             of
             those
             Terms
             orderly
             plac'd
             and
             connected
             ,
             as
             't
             is
             done
             in
             a
             Syllogism
             ;
             but
             by
             vertue
             of
             some
             Logical
             Maxims
             applying
             or
             referring
             the
             Common
             propositions
             to
             those
             particular
             Identical
             ones
             ,
             as
             appears
             in
             the
             proof
             of
             this
             last
             Section
             .
          
           
             Corol.
             II.
             Hence
             is
             seen
             how
             Metaphysicks
             give
             the
             Principles
             to
             all
             Inferiour
             Sciences
             that
             treat
             of
             
               particular
               Subjects
            
             ;
             and
             how
             they
             establish
             both
             the
             Truth
             ,
             Certainty
             and
             Evidence
             of
             those
             respective
             Principles
             .
          
           
             10.
             
             The
             other
             main
             Use
             of
             First
             Principles
             is
             to
             Establish
             all
             our
             Ratiocination
             or
             Deduction
             of
             New
             Truths
             out
             of
             others
             formerly
             known
             :
             this
             is
             evident
             ,
             because
             all
             Inference
             ,
             Concluding
             or
             Proving
             is
             perform'd
             by
             Identifying
             the
             two
             terms
             of
             the
             proposition
             to
             be
             Concluded
             with
             a
             Middle
             term
             in
             the
             premisses
             ;
             and
             if
             it
             be
             found
             that
             they
             are
             both
             of
             them
             the
             same
             
               with
               it
            
             ,
             it
             is
             thence
             Inferr'd
             that
             they
             are
             the
             same
             
               with
               one
               another
            
             ,
             and
             that
             the
             Conclusion
             is
             true
             .
             But
             ,
             what
             if
             that
             Middle
             term
             be
             not
             the
             same
             with
             its
             
               own
               self
            
             ,
             but
             
               Divided
               within
               it self
            
             ?
             Why
             then
             it
             must
             certainly
             follow
             ,
             that
             we
             could
             Inferr
             or
             prove
             Nothing
             :
             For
             if
             that
             Middle
             term
             were
             divided
             in
             it self
             ,
             as
             
               Hirco-cervus
               ,
               Chimera
            
             ,
             and
             all
             Non-Entities
             
             are
             ,
             then
             one
             of
             the
             terms
             of
             the
             proposition
             to
             be
             prov'd
             might
             be
             Identify'd
             with
             it
             according
             to
             one
             of
             those
             Considerations
             ,
             and
             the
             other
             term
             Identify'd
             with
             it
             according
             to
             the
             other
             ;
             and
             so
             ,
             it
             would
             not
             follow
             that
             the
             terms
             of
             the
             Propositions
             to
             be
             proved
             are
             at
             all
             Identified
             or
             Connected
             in
             the
             Conclusion
             by
             being
             both
             of
             them
             Identified
             with
             it
             in
             the
             Premisses
             ;
             but
             rather
             it
             will
             follow
             ,
             that
             they
             would
             be
             Diversify'd
             or
             Unconnected
             ,
             because
             that
             Middle
             term
             had
             Diversity
             and
             not
             Identity
             in
             it self
             .
             Wherefore
             all
             the
             Force
             of
             Inference
             ,
             nay
             ,
             all
             possibility
             of
             Concluding
             or
             proving
             any
             thing
             is
             entirely
             grounded
             on
             this
             Self-evident
             proposition
             ,
             
               Idem
               est
               Idem
               sibi
               ipsi
            
             ,
             or
             ,
             
               a
               Thing
               is
               the
               same
               with
               it self
               .
            
             Which
             shews
             how
             Useful
             First
             principles
             are
             ,
             and
             how
             they
             are
             both
             the
             First
             Truths
             
               in
               themselves
            
             ;
             and
             ,
             besides
             ,
             the
             Bottom-Ground
             to
             
               all
               Others
            
             which
             are
             not
             Evident
             in
             themselves
             ,
             but
             need
             Proof
             to
             make
             them
             so
             ;
             how
             Dry
             and
             Insignificant
             soever
             they
             may
             appear
             at
             first
             sight
             ,
             or
             seem
             ridiculous
             to
             Superficial
             Talkers
             ,
             or
             some
             Men
             of
             more
             Witt
             and
             Fancy
             than
             of
             Exact
             Speculation
             .
          
           
             Corol.
             III.
             Hence
             is
             seen
             that
             the
             
               Light
               of
               Reason
            
             or
             the
             Light
             by
             which
             we
             draw
             New
             knowledges
             out
             of
             foregoing
             ones
             ,
             is
             the
             Light
             that
             shines
             in
             this
             Self-evident
             proposition
             :
             
               A
               thing
               is
               the
               same
               with
               it's
               self
               .
            
          
           
             Corol.
             IV.
             Hence
             also
             ,
             if
             the
             Terms
             be
             Univocally
             understood
             ,
             and
             do
             agree
             to
             the
             Middle
             Term
             in
             the
             Premisses
             ,
             we
             may
             be
             as
             Infallibly
             Certain
             our
             Conclusion
             is
             True
             as
             we
             are
             that
             
               The
               
               same
               is
               the
               same
               with
               it self
               .
            
             Which
             will
             give
             a
             great
             Encouragement
             ,
             to
             the
             Laborious
             Pursuers
             of
             True
             Science
             ,
             and
             comfort
             the
             pains
             they
             take
             in
             Seeking
             after
             Truth
             .
          
           
             Corol.
             V.
             Hence
             ,
             lastly
             ,
             if
             any
             Discourse
             be
             so
             fram'd
             as
             to
             thwart
             this
             First
             Principle
             or
             clash
             with
             it
             :
             't
             is
             Self-evidently
             Absur'd
             ,
             False
             and
             Contradictory
             ;
             as
             will
             be
             particularly
             seen
             when
             we
             come
             to
             treat
             of
             Discourse
             or
             Ratiocination
             .
          
           
             11.
             
             There
             are
             other
             Propositions
             which
             are
             ,
             either
             in
             the
             whole
             or
             
               in
               part
            
             ,
             Formally
             Identical
             ,
             ●ho
             '
             not
             most
             Formally
             :
             that
             is
             ,
             such
             as
             have
             the
             ●ame
             Formal
             Notion
             
               in
               whole
            
             ,
             or
             
               in
               part
            
             ;
             and
             ●herefore
             are
             ,
             upon
             a
             sleight
             reflexion
             ,
             Evident
             ,
             ●ho
             '
             not
             self-evident
             from
             the
             very
             Terms
             ,
             as
             were
             First
             Principles
             .
             Of
             the
             first
             sort
             are
             those
             whose
             Predicates
             belong
             to
             the
             First
             Predicable
             ,
             in
             which
             ●he
             whole
             Notion
             is
             predicated
             of
             the
             Whole
             .
             And
             ●hese
             are
             either
             Definitions
             (
             of
             which
             we
             have
             spo●en
             above
             )
             as
             when
             we
             say
             
               Homo
               est
               Animal
               Ratio●ale
            
             ;
             or
             the
             Members
             of
             such
             Divisions
             as
             are
             made
             ●y
             Contradictory
             Differences
             .
             For
             since
             there
             ●an
             be
             no
             Middle
             or
             Third
             between
             two
             Contra●ictory
             Notions
             ,
             and
             therefore
             the
             Dividing
             parts
             ,
             ●f
             Contradictory
             ,
             do
             take
             up
             all
             the
             Parts
             of
             the
             whole
             ,
             and
             consequently
             (
             abating
             the
             manner
             of
             Expression
             )
             are
             perfectly
             and
             Intirely
             the
             
               Whole
               it self
            
             ;
             it
             follows
             ,
             that
             such
             parts
             ,
             taken
             Divisively
             ,
             ●re
             predicated
             of
             the
             Notion
             Divided
             as
             the
             
             Whole
             ●f
             the
             Whole
             .
             For
             example
             ,
             Animal
             is
             divided
             into
             Rational
             and
             Irrational
             (
             that
             is
             ,
             not-Rational
             )
             and
             Number
             into
             Even
             and
             Odd
             ,
             (
             that
             is
             ,
             not-even
             )
             .
             
             Whence
             in
             those
             Propositions
             ,
             [
             Animal
             is
             either
             Rational
             or
             Irrational
             ]
             and
             (
             Number
             is
             either
             Even
             or
             Odd
             )
             all
             the
             Parts
             or
             the
             whole
             is
             predicated
             of
             the
             Whole
             ,
             and
             the
             Propositions
             are
             
               Formally
               Identical
            
             and
             Evident
             in
             the
             manner
             explicated
             in
             our
             former
             Note
             .
          
           
             Note
             2.
             
             That
             these
             are
             call'd
             Formally
             Identical
             ,
             because
             they
             are
             Evident
             by
             their
             own
             Terms
             when
             they
             are
             once
             Explaind
             ;
             without
             needing
             any
             Formal
             Proof
             for
             the
             Learned
             to
             discern
             the
             Connexion
             of
             those
             Terms
             ;
             onely
             there
             is
             requir'd
             some
             sleight
             Reflexion
             on
             certain
             Common
             Maxims
             ,
             known
             by
             the
             Light
             of
             Nature
             :
             such
             as
             is
             that
             a
             thing
             either
             is
             or
             
               is
               not
            
             ,
             and
             that
             therefore
             there
             can
             be
             
               no
               Middle
            
             between
             them
             ;
             and
             that
             All
             the
             Parts
             are
             the
             Whole
             .
             They
             are
             also
             Self-evident
             Practically
             (
             that
             is
             Evident
             without
             Study
             )
             to
             the
             Vulgar
             ,
             because
             they
             cannot
             but
             know
             those
             maxims
             by
             their
             Mother-wit
             .
             In
             like
             manner
             as
             they
             know
             also
             the
             Substance
             of
             the
             Definition
             of
             those
             Notions
             they
             are
             conversant
             with
             ,
             if
             plainly
             and
             fully
             exprest
             ;
             tho
             they
             cannot
             compile
             or
             frame
             it
             Artificially
             :
             whence
             they
             will
             heartily
             acknowledge
             it
             to
             be
             true
             when
             't
             is
             thus
             propos'd
             to
             them
             ,
             finding
             the
             Notion
             or
             Sense
             of
             it
             in
             their
             own
             Understanding
             .
          
           
             12.
             
             Propositions
             whose
             Terms
             are
             Formal
             
               in
               part
            
             are
             those
             whose
             Predicates
             belong
             to
             the
             second
             ,
             third
             and
             fourth
             Predicables
             ;
             that
             is
             ,
             such
             as
             are
             predicated
             as
             the
             
               Genus
               Species
            
             and
             DiffeDifference
             ;
             
             for
             all
             these
             do
             
               in
               part
            
             belong
             essentially
             to
             the
             Thing
             or
             Individuum
             ;
             as
             
               Petrus
               est
               Animal
               ,
               Homo
               ,
               Rationalis
               .
            
             They
             belong
             to
             it
             Essentially
             ;
             because
             they
             are
             deduc'd
             by
             Intrinsecal
             Differences
             in
             the
             same
             Line
             :
             
               In
               part
            
             ,
             because
             the
             Thing
             or
             Individuum
             (
             
               v.
               g.
               Peter
            
             )
             comprehends
             both
             them
             ,
             and
             more
             than
             them
             ,
             viz.
             his
             
               Individual
               Essence
            
             .
          
           
             13.
             
             Those
             Propositions
             whose
             Predicates
             belong
             to
             the
             Fifth
             Predicable
             
               (
               viz.
               Properties
            
             )
             are
             neither
             in
             Part
             nor
             in
             Whole
             Formally
             Identical
             ,
             and
             therefore
             not
             Evident
             ;
             tho'
             they
             are
             oftentimes
             easily
             reducible
             to
             Evidence
             .
             For
             ,
             since
             such
             Predicates
             are
             not
             of
             the
             
               same
               Line
            
             as
             the
             Thing
             is
             ,
             but
             in
             another
             ,
             they
             cannot
             be
             at
             all
             Essential
             to
             it
             ,
             or
             any
             direct
             part
             of
             its
             Formal
             Notion
             or
             Definition
             ;
             and
             ,
             so
             ,
             not
             at
             all
             Evident
             from
             the
             Terms
             ,
             but
             must
             be
             
               made
               so
            
             by
             Proof
             .
             Yet
             ,
             since
             all
             Deduction
             or
             Proof
             is
             made
             by
             Connexion
             of
             Notions
             ,
             and
             those
             Notions
             (
             or
             what
             corresponds
             to
             them
             )
             must
             be
             Connected
             in
             the
             Thing
             e're
             they
             can
             be
             so
             in
             our
             Understanding
             ;
             and
             Properties
             are
             more
             nearly
             ally'd
             to
             the
             Essence
             than
             other
             Accidents
             ,
             as
             resulting
             necessarily
             from
             it
             ,
             or
             being
             immediately
             Connected
             with
             it
             ;
             hence
             they
             are
             ,
             by
             consequence
             ,
             most
             easily
             Proveable
             to
             belong
             truly
             to
             the
             Thing
             ;
             and
             therefore
             very
             fit
             to
             be
             made
             use
             of
             in
             Demonstrations
             .
          
           
             14.
             
             Of
             this
             sort
             are
             all
             Propositions
             whose
             Predicates
             are
             
               Proper
               Causes
            
             and
             Effects
             ;
             and
             ,
             more
             immediately
             ,
             the
             Powers
             or
             Virtues
             by
             which
             they
             Act
             on
             others
             ,
             or
             Suffer
             from
             others
             ;
             as
             will
             be
             seen
             when
             we
             come
             to
             treat
             of
             Demonstration
             .
          
           
           
           
           
           
           
             15.
             
             Propositions
             whose
             Predicates
             belong
             to
             the
             last
             Predicable
             are
             utterly
             Inevident
             ,
             and
             ,
             as
             such
             ,
             not
             easily
             Evidenceable
             .
             For
             ,
             since
             (
             as
             was
             shewn
             *
             above
             )
             such
             Predicates
             do
             belong
             to
             the
             Subject
             but
             
               by
               chance
            
             ,
             or
             as
             their
             very
             name
             imports
             ,
             
               by
               Accident
            
             ;
             and
             Chance
             signifies
             a
             Cause
             which
             we
             do
             
               not
               see
            
             or
             know
             ;
             it
             follows
             ,
             that
             the
             Connexion
             of
             such
             Predicates
             with
             the
             Subject
             can
             never
             be
             known
             by
             Reason
             ,
             or
             prov'd
             that
             they
             must
             belong
             to
             it
             ,
             because
             we
             can
             never
             know
             al●
             the
             Causes
             that
             concur'd
             to
             make
             them
             belong
             to
             it
             .
             Wherefore
             such
             Propositions
             are
             utterly
             Inevident
             ,
             nor
             (
             as
             they
             are
             Accidents
             or
             Unconnected
             with
             the
             Essence
             )
             easily
             Evidenceable
             by
             way
             of
             Reason
             ,
             that
             they
             must
             belong
             to
             them
             ;
             however
             they
             may
             be
             known
             to
             belong
             actually
             to
             them
             
               hic
               &
               nunc
            
             by
             Sense
             or
             Experience
             .
             Such
             Predicates
             are
             mostly
             those
             of
             the
             six
             last
             Predicaments
             ,
             and
             many
             Quantities
             ,
             Qualities
             ,
             and
             Relations
             .
          
           
             16.
             
             Notwithstanding
             ,
             those
             Propositions
             which
             have
             such
             Accidental
             Predicates
             ,
             were
             all
             the
             Causes
             by
             which
             they
             hap
             to
             belong
             to
             the
             Subject
             perfectly
             known
             ,
             might
             be
             perfectly
             Evident
             and
             Demonstrable
             .
             For
             ,
             as
             we
             can
             Demonstrate
             one
             Effect
             that
             needs
             but
             one
             Cause
             to
             put
             it
             ,
             from
             that
             single
             Cause
             ;
             so
             ,
             did
             we
             know
             all
             the
             Causes
             that
             concur'd
             to
             any
             Effect
             which
             is
             brought
             about
             by
             many
             Causes
             ,
             we
             could
             certainly
             conclude
             and
             know
             such
             an
             Effect
             would
             follow
             ;
             in
             which
             case
             the
             Predicate
             would
             be
             no
             longer
             an
             Accident
             ,
             but
             the
             
               Proper
               Effect
            
             of
             that
             Complex
             of
             Causes
             ;
             nor
             would
             the
             Proposition
             it self
             be
             any
             longer
             meerly
             Accidental
             .
          
           
           
             Corol.
             VI.
             Hence
             there
             is
             nothing
             Contingent
             or
             Accidental
             to
             God
             ,
             but
             all
             Events
             ,
             tho'
             never
             so
             minute
             or
             so
             odd
             ,
             are
             Equally
             Certain
             to
             him
             ,
             as
             the
             most
             Immediate
             Effect
             of
             the
             most
             Proper
             and
             most
             Necessary
             Causes
             ;
             because
             he
             lays
             and
             comprehends
             the
             
               whole
               Series
            
             of
             Causes
             that
             concur
             to
             bring
             about
             every
             least
             Effect
             .
          
        
         
           
             LESSON
             IV.
             Of
             the
             Generating
             of
             Knowledge
             in
             us
             ,
             and
             of
             the
             Method
             how
             this
             is
             perform'd
             .
          
           
             HItherto
             of
             Knowledges
             or
             Judgments
             ,
             according
             to
             their
             Dependence
             on
             one
             another
             ,
             and
             their
             being
             
               Resolv'd
               Artificially
            
             into
             First
             Principles
             .
             Our
             next
             task
             is
             ,
             to
             consider
             them
             according
             to
             the
             Order
             they
             are
             instill'd
             into
             us
             Naturally
             .
          
           
             1.
             
             The
             Soul
             ,
             or
             the
             Understanding
             ,
             is
             at
             first
             void
             of
             all
             kind
             of
             Knowledge
             ,
             or
             
               Rasa
               Tabula
            
             .
             For
             ,
             since
             the
             Author
             of
             Nature
             does
             nothing
             in
             vain
             ,
             nor
             acts
             needlesly
             ,
             he
             puts
             no
             Effects
             immediately
             ,
             or
             without
             Second
             Causes
             ,
             when
             there
             are
             Causes
             laid
             by
             him
             to
             produce
             them
             ;
             and
             ,
             since
             we
             experience
             that
             Causes
             are
             laid
             by
             Him
             ,
             apt
             to
             imprint
             Notions
             in
             us
             ;
             and
             that
             the
             Nature
             of
             our
             Soul
             being
             evidently
             Comparative
             ,
             we
             can
             compare
             those
             Notions
             ,
             and
             can
             see
             how
             they
             Agree
             
             or
             Disagree
             ,
             which
             is
             to
             know
             :
             Hence
             ,
             in
             case
             the
             Soul
             had
             any
             Notions
             or
             Knowledges
             infus'd
             into
             her
             otherwis●
             than
             by
             those
             Causes
             ,
             it
             would
             frustrate
             and
             make
             void
             that
             Course
             of
             natural
             Agents
             which
             is
             apt
             to
             beget
             Knowledge
             in
             us
             ,
             and
             make
             Nature
             contradict
             her self
             .
             Again
             ,
             since
             we
             experience
             that
             we
             know
             no
             more
             than
             we
             have
             Notions
             of
             ,
             and
             that
             we
             can
             compare
             those
             Notions
             ,
             and
             can
             know
             all
             things
             we
             have
             Notions
             of
             and
             do
             thus
             rightly
             Compare
             ;
             and
             ,
             that
             both
             those
             effects
             do
             follow
             naturally
             from
             the
             Impressions
             of
             Objects
             ,
             and
             from
             the
             nature
             of
             the
             Soul
             ;
             it
             falls
             into
             the
             same
             Absurdity
             ,
             to
             affirm
             ,
             that
             those
             Causes
             do
             only
             Excite
             ,
             and
             not
             Beget
             Knowledge
             in
             us
             .
             Lastly
             ,
             the
             contrary
             Opinion
             supposes
             the
             Soul
             to
             be
             an
             Ens
             before
             the
             Body
             ,
             or
             at
             least
             distinct
             from
             it
             ;
             and
             then
             't
             is
             both
             Unconceivable
             and
             Inexplicable
             how
             they
             can
             ever
             come
             to
             be
             Vnited
             so
             as
             to
             compound
             
               one
               Ens.
            
             For
             ,
             this
             cannot
             be
             done
             Quantitatively
             ,
             as
             is
             evident
             ,
             nor
             by
             their
             Acting
             together
             ,
             as
             the
             Cartesians
             hold
             ;
             both
             because
             all
             Action
             presupposes
             the
             Being
             of
             a
             thing
             ;
             whence
             they
             must
             
               be
               one
               Ens
            
             before
             they
             can
             
               Act
               as
               one
               Ens
            
             ;
             as
             also
             ,
             because
             the
             Line
             or
             predicament
             of
             Action
             is
             *
             distinct
             from
             that
             of
             Ens
             ,
             and
             Extrinsecal
             to
             it
             ,
             and
             so
             cannot
             †
             Intrinsecally
             constitute
             those
             Joynt-Acters
             
               One
               Ens
            
             or
             Thing
             .
             Nor
             can
             it
             be
             conceiv'd
             that
             the
             Body
             ,
             if
             it
             be
             not
             
               one
               Ens
            
             with
             the
             Soul
             ,
             can
             act
             with
             it
             otherwise
             than
             as
             its
             Instrument
             ;
             and
             it
             would
             be
             most
             Absurd
             ,
             to
             say
             that
             my
             Hand
             and
             Pen
             are
             
               o●e
               thing
            
             because
             they
             jointly
             concurr
             in
             their
             different
             ways
             ,
             to
             the
             Action
             of
             Writing
             .
             Wherefore
             the
             Soul
             has
             no
             Antecedent
             
             Knowledge
             ,
             but
             is
             a
             
               Rasa
               Tabula
            
             ,
             capable
             to
             receive
             such
             Impressions
             as
             beget
             Knowledge
             in
             her
             .
          
           
             2.
             
             The
             First
             Judgment
             in
             order
             of
             Nature
             the
             Soul
             has
             ,
             is
             .
             that
             
               its
               self
            
             or
             the
             
               Man
               exists
            
             .
             For
             ,
             since
             (
             as
             *
             was
             shewn
             )
             the
             First
             Notions
             the
             Soul
             has
             are
             of
             the
             Man
             himself
             ,
             and
             of
             his
             Existence
             ,
             and
             †
             all
             Judgmen●s
             are
             made
             by
             Compounding
             or
             Comparing
             of
             Notions
             ;
             it
             follows
             ,
             that
             the
             most
             Obvious
             ,
             most
             Easie
             ,
             most
             Natural
             ,
             and
             consequently
             the
             First
             Judgment
             ,
             in
             priority
             of
             Nature
             ,
             that
             a
             Man
             has
             when
             he
             is
             ripe
             to
             judge
             ,
             is
             ,
             that
             
               Himsel●
               is
            
             ,
             or
             [
             
               I
               am
            
             ]
             .
          
           
             3.
             
             The
             next
             Judgment
             is
             ,
             that
             [
             
               He
               is
               struck
            
             ]
             or
             affected
             by
             some
             Object
             without
             him
             ;
             for
             ,
             since
             the
             Course
             of
             Nature
             is
             Motion
             ,
             and
             therefore
             Objects
             are
             continually
             moving
             where
             the
             Man
             is
             ,
             and
             ,
             so
             ,
             do
             light
             and
             act
             on
             his
             Senses
             ,
             that
             is
             ,
             do
             work
             Experimental
             Knowledge
             in
             him
             that
             he
             is
             
               acted
               upon
            
             or
             struck
             by
             them
             ,
             it
             follows
             ,
             that
             he
             must
             ,
             after
             he
             comes
             to
             frame
             Judgments
             ,
             necessarily
             and
             frequently
             know
             ,
             and
             ,
             consequently
             ,
             Judge
             he
             
               is
               struck
            
             .
             Nor
             can
             this
             be
             the
             first
             Judgment
             ,
             both
             for
             the
             Reason
             lately
             given
             Sect.
             2.
             as
             also
             because
             in
             this
             Proposition
             [
             
               I
               am
               struck
            
             ]
             the
             Proposition
             [
             
               I
               am
            
             ]
             is
             most
             Simple
             ,
             and
             manifestly
             antecedes
             [
             
               I
               am
               struck
            
             ]
             ;
             the
             Notion
             of
             [
             struck
             ]
             being
             clearly
             superadded
             to
             it
             .
          
           
             4.
             
             The
             next
             Knowledge
             or
             next
             Judgment
             to
             the
             former
             ,
             in
             order
             of
             Nature
             ,
             is
             ,
             [
             I
             am
             struck
             thus
             ]
             or
             Affected
             after
             such
             a
             manner
             .
             For
             ,
             the
             Notion
             of
             [
             
               I
               am
               struck
            
             ]
             is
             more
             Simple
             ,
             and
             so
             ,
             antecedes
             [
             I
             am
             struck
             thus
             ]
             which
             superadds
             to
             it
             :
             Whence
             this
             proposition
             is
             prov'd
             by
             the
             same
             reason
             that
             was
             brought
             for
             the
             third
             Section
             .
          
           
           
             5.
             
             These
             Judgments
             had
             ,
             we
             are
             furnish'd
             by
             Nature
             with
             Means
             of
             Knowing
             in
             some
             measure
             the
             Distinct
             Natures
             of
             all
             things
             that
             affect
             us
             .
             For
             ,
             since
             we
             get
             all
             our
             Notions
             or
             the
             Natures
             of
             things
             into
             us
             by
             Impressions
             from
             Objects
             ;
             and
             by
             such
             Impressions
             ,
             or
             by
             their
             affecting
             us
             thus
             or
             thus
             ,
             their
             Different
             Natures
             ;
             that
             is
             ,
             Knowledge
             how
             those
             things
             Differ
             from
             one
             another
             ;
             and
             Differences
             
               do
               constitute
            
             the
             Nature
             of
             the
             thing
             by
             Distinguishing
             it
             from
             all
             others
             ;
             't
             is
             manifest
             that
             from
             the
             Judgment
             or
             Knowledge
             that
             we
             are
             struck
             thus
             and
             thus
             by
             these
             and
             these
             Objects
             ,
             we
             are
             furnish'd
             with
             means
             of
             Knowing
             ,
             in
             some
             measure
             ,
             the
             Distinct
             Natures
             of
             all
             things
             that
             affect
             us
             ,
             and
             of
             our
             own
             Bodies
             in
             the
             first
             place
             .
             And
             our
             Soul
             having
             the
             power
             of
             Comparing
             them
             to
             themselves
             ,
             and
             to
             Other
             Natures
             that
             are
             also
             in
             her
             ,
             we
             hence
             become
             capable
             of
             framing
             Innumerable
             Judgments
             concerning
             them
             ,
             or
             Knowledges
             of
             them
             .
          
           
             6.
             
             These
             Knowledges
             of
             all
             things
             that
             affect
             our
             Senses
             being
             gain'd
             ,
             to
             a
             fair
             degree
             ,
             by
             the
             Different
             Impressions
             of
             Objects
             ,
             are
             made
             more
             Express
             ,
             and
             Improv'd
             very
             much
             by
             Study
             and
             Reflexion
             .
             For
             ,
             since
             Study
             and
             Reflexion
             are
             not
             the
             Inventing
             New
             or
             Counterfeit
             Notions
             or
             Natures
             of
             our
             own
             coyning
             ,
             but
             the
             Receiving
             frequently
             ,
             and
             minding
             heedfully
             the
             true
             and
             solid
             Notions
             of
             the
             things
             which
             Nature
             had
             imprinted
             there
             before
             ;
             it
             follows
             ,
             that
             ,
             as
             in
             Corporeal
             Sight
             ,
             by
             our
             Regarding
             the
             Object
             frequently
             ,
             wistly
             and
             attentively
             ,
             we
             come
             to
             observe
             more
             and
             more
             in
             it
             ;
             so
             ,
             by
             often
             Reflecting
             on
             and
             Revolving
             Intellectual
             Objects
             ,
             or
             the
             Natures
             of
             
             things
             
               in
               us
            
             ,
             the
             Eye
             of
             our
             Mind
             must
             needs
             
               look
               deeper
            
             into
             them
             ,
             make
             new
             Discoveries
             of
             diverse
             Considerations
             in
             them
             which
             escap'd
             a
             single
             Cursory
             view
             ,
             and
             gain
             more
             exact
             and
             more
             penetrative
             Knowledge
             of
             them
             .
          
           
             7.
             
             By
             Methods
             of
             Discoursing
             or
             Ratiocination
             made
             evident
             by
             Maxims
             of
             Art
             ,
             this
             Improvement
             of
             Knowledge
             (
             were
             not
             
               vita
               brevis
            
             )
             might
             come
             to
             be
             in
             a
             manner
             Infinit
             .
             For
             ,
             all
             this
             is
             perform'd
             by
             Evident
             Connexion
             of
             Terms
             ,
             both
             in
             some
             propositions
             which
             are
             Truths
             ,
             and
             the
             deducing
             others
             by
             necessary
             consequence
             from
             them
             ,
             and
             so
             forwards
             .
             Since
             then
             there
             is
             no
             stint
             assignable
             of
             the
             Connexion
             of
             Truths
             ,
             and
             (
             as
             will
             be
             shewn
             hereafter
             )
             there
             are
             Rules
             or
             Maxims
             of
             Art
             to
             teach
             us
             how
             to
             connect
             Terms
             Aptly
             and
             Evidently
             ;
             it
             follows
             ,
             that
             there
             can
             be
             
               no
               Bounds
            
             of
             the
             Improvement
             of
             Knowledge
             .
          
           
             8.
             
             From
             what
             's
             said
             above
             ,
             't
             is
             manifest
             that
             this
             proposition
             [
             
               Ego
               cogito
            
             ]
             cannot
             be
             the
             first-known
             Truth
             whence
             all
             our
             Science
             is
             Generated
             ;
             for
             ,
             since
             this
             proposition
             (
             
               Ego
               cogito
            
             )
             if
             put
             entirely
             or
             explicitly
             as
             it
             ought
             ,
             is
             (
             
               Ego
               sum
               cogitans
            
             )
             and
             in
             the
             order
             of
             Nature
             the
             proposition
             (
             
               Ego
               sum
            
             )
             is
             antecedent
             to
             (
             
               Ego
               sum
               cogitans
            
             )
             and
             more
             simple
             than
             it
             ;
             so
             that
             if
             it
             be
             not
             suppos'd
             to
             be
             known
             ,
             the
             other
             cannot
             possibly
             be
             known
             ;
             't
             is
             most
             Evident
             that
             
               (
               Cogito
            
             )
             or
             (
             
               Ego
               cogito
            
             )
             or
             ,
             which
             is
             the
             same
             (
             
               Ego
               sum
               cogitans
            
             )
             cannot
             be
             the
             first-known
             Proposition
             or
             First
             Truth
             that
             can
             be
             laid
             in
             the
             Method
             of
             
               Generating
               Science
            
             .
          
           
           
             9.
             
             The
             proposition
             (
             
               Ego
               sum
               cogitans
            
             )
             is
             less
             clear
             and
             evident
             than
             many
             other
             propositions
             that
             have
             for
             their
             predicate
             Notions
             directly
             imprinted
             on
             our
             Senses
             such
             as
             are
             ;
             I
             am
             
               Heated
               ,
               Hurt
               ,
               Extended
               ,
               Moving
               ,
               &c.
               
            
             For
             ,
             since
             all
             our
             first-known
             notions
             (
             the
             Soul
             being
             
               Rasa
               Tabula
            
             )
             come
             by
             Impressions
             of
             Objects
             on
             our
             Senses
             ,
             those
             propositions
             are
             
               most
               Clear
            
             whose
             predicates
             are
             the
             Immediate
             Effects
             of
             those
             Impressions
             ,
             and
             ,
             joyn'd
             with
             
               Ego
               sum
            
             (
             which
             is
             the
             first
             Judgment
             )
             do
             compound
             those
             propositions
             .
             But
             such
             are
             the
             predicates
             abovesaid
             ,
             and
             not
             the
             predicate
             (
             Cogitans
             )
             .
             Therefore
             the
             proposition
             (
             
               Ego
               sum
               Cogitans
            
             )
             is
             less
             clear
             than
             are
             the
             propositions
             which
             have
             those
             directly
             imprinted
             Notions
             for
             their
             Predicates
             .
             That
             the
             other
             predicates
             are
             notions
             
               more
               known
            
             than
             is
             Cogitans
             ,
             I
             prove
             thus
             .
             The
             notion
             of
             Cogitans
             is
             Spiritual
             ,
             and
             therefore
             could
             not
             be
             imprinted
             in
             the
             Soul
             by
             a
             Direct
             stroke
             of
             the
             Object
             on
             the
             Senses
             ,
             as
             are
             the
             Others
             ,
             but
             must
             be
             known
             by
             Reflexion
             ;
             but
             what
             is
             known
             by
             Reflexion
             is
             less
             easily
             and
             less
             early
             known
             ,
             that
             is
             
               less
               Evident
            
             to
             us
             ,
             taking
             us
             as
             not
             yet
             imbued
             with
             other
             Knowledges
             ,
             than
             that
             which
             is
             known
             by
             Experience
             or
             Directly
             ;
             therefore
             the
             notion
             of
             (
             Cogitans
             )
             is
             less
             known
             than
             are
             those
             other
             predicates
             ;
             and
             consequently
             this
             proposition
             
               (
               Ego
               sum
               Cogitans
            
             )
             is
             less
             Clear
             than
             the
             propositions
             
               (
               Ego
               sum
               Extensus
               ,
               vulneratus
               ,
               movens
               ,
               &c.
               
            
             Again
             ,
             were
             the
             predicate
             
               (
               Cogitans
            
             )
             known
             experimentally
             ,
             or
             by
             Impressions
             on
             the
             Sense
             ,
             which
             it
             is
             not
             at
             all
             but
             as
             it
             is
             joyn'd
             with
             the
             Imagination
             (
             the
             most
             Fallacious
             Faculty
             we
             have
             )
             co-operating
             
             with
             the
             Understanding
             ;
             nay
             ,
             were
             it
             an
             Affection
             of
             the
             Man
             ,
             and
             its
             Notion
             directly
             imprinted
             in
             him
             ,
             and
             ,
             so
             ,
             as
             easily
             and
             early
             known
             as
             any
             of
             the
             rest
             ;
             yet
             the
             proposition
             (
             
               Ego
               sum
               Cogitans
            
             )
             could
             not
             be
             the
             First
             or
             Second
             in
             the
             Order
             of
             Knowable
             :
             for
             ,
             since
             (
             as
             was
             shewn
             )
             [
             
               I
               am
               struck
               or
               Affected
            
             ]
             antecedes
             [
             I
             am
             affected
             thus
             ]
             or
             have
             such
             an
             affection
             in
             me
             ,
             and
             Cogitans
             is
             not
             barely
             to
             be
             Affected
             by
             Objects
             ,
             but
             to
             have
             such
             a
             manner
             of
             Affection
             ;
             hence
             the
             proposition
             
               (
               I
               am
               affected
               by
               Objects
               )
            
             is
             more
             Simple
             ,
             and
             therefore
             ,
             in
             priority
             of
             Nature
             ,
             precedes
             (
             I
             am
             affected
             thus
             )
             or
             (
             I
             am
             Thinking
             )
             and
             is
             more
             Clear
             than
             it
             .
          
           
             11.
             
             Hence
             the
             proposition
             (
             
               Ego
               cogito
            
             )
             is
             also
             
               less
               Certain
            
             than
             multitudes
             of
             other
             propositions
             ,
             whose
             predicates
             are
             experimentally
             known
             by
             Direct
             Impressions
             on
             the
             Senses
             .
             For
             Certainty
             follows
             Evidence
             as
             its
             
               Proper
               Cause
            
             ,
             as
             Judging
             does
             Knowing
             .
             Wherefore
             ,
             if
             that
             proposition
             be
             
               less
               Evident
            
             ,
             it
             is
             also
             
               less
               Certain
            
             .
          
           
             12.
             
             If
             it
             be
             alledg'd
             ,
             that
             it
             is
             Certain
             by
             way
             of
             
               Evident
               Proof
            
             that
             this
             proposition
             
               (
               Ego
               cogito
            
             )
             is
             the
             most
             absolutely
             firm
             Ground
             we
             can
             relye
             on
             to
             generate
             and
             principiate
             all
             our
             other
             Knowledges
             ,
             because
             tho'
             we
             would
             voluntarily
             divest
             our selves
             of
             all
             other
             Knowledges
             ,
             and
             call
             them
             into
             doubt
             ;
             that
             is
             ,
             were
             all
             the
             rest
             Vncertain
             ,
             and
             my self
             Insecure
             whether
             I
             think
             True
             or
             False
             in
             holding
             them
             ;
             yet
             it
             is
             Unquestionably
             Certain
             ,
             and
             Impossible
             to
             be
             doubted
             of
             ,
             but
             that
             ,
             whether
             I
             think
             right
             or
             wrong
             ,
             still
             I
             think
             ;
             whence
             follows
             ,
             that
             the
             proposition
             (
             
               Ego
               cogito
            
             )
             seems
             to
             be
             a
             firm
             basis
             to
             ground
             all
             the
             
             rest
             upon
             .
             I
             answer
             ,
             that
             the
             whole
             Discourse
             seems
             to
             me
             to
             be
             a
             Paralogism
             ,
             and
             a
             kind
             of
             Fallacy
             of
             
               non
               causa
               pro
               causa
            
             ;
             for
             ,
             the
             Question
             is
             not
             whether
             it
             be
             not
             more
             Certain
             that
             I
             think
             than
             that
             I
             think
             wrong
             or
             right
             ;
             for
             ,
             't
             is
             granted
             that
             this
             proposition
             [
             
               I
               think
            
             ]
             is
             more
             Simple
             ,
             and
             therefore
             antecedes
             ,
             and
             is
             presuppos'd
             to
             the
             propositions
             [
             I
             think
             right
             or
             wrong
             ,
             or
             thus
             and
             thus
             ]
             and
             ,
             consequently
             ,
             it
             is
             more
             Evident
             and
             more
             Certain
             than
             These
             are
             .
             But
             the
             true
             point
             is
             ,
             whether
             I
             am
             more
             Certain
             that
             I
             
               think
               at
               all
            
             ,
             than
             that
             I
             am
             Certain
             that
             
               I
               am
            
             ;
             since
             if
             it
             be
             not
             presuppos'd
             that
             
               I
               am
            
             ,
             't
             is
             most
             Certain
             that
             it
             is
             Impossible
             that
             I
             should
             be
             Certain
             that
             I
             
               am
               thinking
            
             ,
             or
             any
             thing
             like
             it
             .
             The
             Objecter
             then
             slides
             over
             the
             Certainty
             of
             this
             proposition
             
               (
               I
               think
            
             )
             as
             compar'd
             with
             the
             proposition
             (
             
               I
               am
            
             )
             and
             other
             Judgments
             experimentally
             known
             ;
             and
             compares
             it
             with
             other
             propositions
             subsequent
             to
             
               (
               I
               think
               )
            
             .
             Wherefore
             he
             first
             supposes
             it
             to
             be
             most
             Certain
             ,
             that
             is
             ,
             more
             Certain
             than
             they
             are
             ,
             and
             prefers
             it
             before
             all
             others
             ,
             without
             Comparing
             it
             with
             
               those
               others
            
             ;
             which
             is
             to
             suppose
             it
             so
             gratis
             ,
             and
             (
             which
             is
             yet
             more
             strange
             )
             he
             grounds
             all
             Knowledge
             whatever
             upon
             it
             .
          
           
             13.
             
             'T
             is
             yet
             a
             worse
             Error
             ,
             that
             whereas
             Ens
             or
             Being
             is
             the
             Basis
             of
             all
             other
             Notions
             ,
             so
             that
             if
             no
             Thing
             be
             ,
             They
             cannot
             be
             ;
             the
             Alledger
             ,
             by
             arguing
             thus
             [
             
               Cogito
               ergo
               sum
            
             ]
             does
             by
             a
             strange
             
               Hysteron
               proteron
            
             ,
             put
             an
             Operation
             to
             be
             Antecedent
             to
             Being
             it self
             ;
             and
             that
             [
             
               to
               be
               Thinking
            
             ]
             is
             a
             more
             Simple
             ,
             Clear
             ,
             and
             Distinct
             Notion
             than
             [
             
               to
               be
            
             ]
             .
             And
             then
             ,
             from
             an
             Operation
             found
             out
             
             or
             suppos'd
             ,
             he
             concludes
             the
             very
             Notion
             of
             Being
             it self
             to
             be
             in
             the
             Thing
             .
             Nay
             ,
             which
             is
             yet
             more
             odd
             ,
             he
             supposes
             the
             Notion
             of
             Knowledge
             of
             Himself
             ,
             imported
             by
             the
             Word
             (
             Ego
             )
             and
             supposes
             that
             
               Ens
               (
               or
               Ego
            
             )
             to
             be
             ,
             as
             is
             signified
             by
             the
             
               Copula
               (
               Sum
            
             )
             ;
             nay
             more
             ,
             he
             supposes
             that
             Ens
             ,
             or
             (
             himself
             )
             not
             onely
             to
             be
             ,
             ●ut
             moreover
             to
             be
             such
             ,
             viz.
             Operating
             or
             Thinking
             ,
             which
             most
             evidently
             speak
             or
             imply
             Existence
             ;
             and
             when
             he
             has
             done
             all
             this
             ,
             he
             Infers
             thence
             ,
             (
             contrary
             to
             our
             3d.
             &
             4th
             .
             Sect.
             )
             the
             
               simple
               being
            
             of
             that
             which
             he
             had
             not
             onely
             put
             to
             be
             and
             
               be
               known
            
             ;
             but
             ,
             which
             he
             had
             over
             and
             above
             put
             to
             be
             (
             or
             
               be
               known
            
             )
             to
             be
             such
             :
             that
             is
             
               to
               be
               Operating
            
             or
             Thinking
             .
          
           
             14.
             
             Hence
             ,
             this
             Method
             of
             Generating
             Science
             is
             Unnatural
             ,
             Preposterous
             and
             Self-contradictory
             .
             T
             is
             Vnnatural
             ,
             first
             because
             the
             way
             Nature
             takes
             to
             Beget
             Knowledge
             in
             us
             is
             not
             by
             divesting
             our selves
             of
             all
             other
             Knowledges
             to
             find
             out
             what
             's
             most
             Certain
             :
             but
             ,
             she
             at
             first
             instils
             Knowledge
             into
             us
             by
             a
             Natural
             way
             of
             Imprinting
             Notions
             in
             our
             Mind
             ,
             and
             our
             Conparing
             them
             ;
             and
             thence
             letting
             us
             See
             whether
             they
             Agree
             or
             Disagree
             :
             2
             ly
             ,
             because
             it
             strains
             Nature
             to
             fancy
             our selves
             Ignorant
             of
             many
             Clear
             Truths
             which
             the
             goodness
             of
             the
             same
             Nature
             forces
             us
             to
             assent
             to
             as
             Evident
             .
             And
             ,
             3
             ly
             ,
             because
             [
             
               I
               am
            
             ]
             is
             according
             to
             the
             Order
             of
             Nature
             Antecedent
             to
             [
             
               I
               am
               Thinking
            
             ]
             .
             T
             is
             Preposterous
             ,
             because
             it
             argues
             from
             Compound
             Judgments
             which
             are
             
               less
               known
            
             ,
             to
             in●er
             what
             's
             
               more
               Simple
            
             ,
             and
             ,
             so
             ,
             
               more
               known
            
             .
             And
             lastly
             ,
             t
             is
             
               Self
               contradictory
            
             ,
             because
             it
             supposes
             that
             to
             bee
             or
             to
             
               be
               known
            
             ;
             which
             ,
             as
             yet
             according
             
             to
             that
             doctrine
             
               is
               not
            
             ,
             or
             
               is
               not
               known
            
             :
             but
             is
             to
             be
             Concluded
             ,
             that
             is
             ,
             
               made
               known
            
             ;
             as
             is
             shewn
             Section
             13th
             .
          
           
             15.
             
             
               Hypothetical
               Philosophy
            
             ,
             which
             is
             grounded
             on
             Suppositions
             ;
             and
             beggs
             that
             such
             and
             such
             things
             may
             be
             yielded
             and
             then
             it
             will
             explicate
             al●
             Nature
             ,
             is
             built
             on
             
               meer
               Fancy
            
             ,
             and
             is
             unworthy
             the
             name
             of
             Philosophy
             .
             For
             ,
             since
             it
             belongs
             to
             a
             Philosopher
             to
             Resolve
             all
             Truths
             into
             their
             Principles
             ,
             and
             all
             Natural
             Effects
             into
             their
             Proper
             Causes
             ;
             and
             ,
             finally
             ,
             (
             if
             need
             be
             )
             into
             their
             
               first
               Principles
            
             or
             
               First
               Causes
            
             :
             and
             a
             Hypothetical
             Philosopher
             can
             never
             perform
             this
             Duty
             which
             is
             most
             Essential
             to
             a
             Philosopher
             ;
             in
             regard
             the
             
               First
               Grounds
            
             he
             layes
             are
             barely
             begg'd
             or
             Supposed
             ;
             that
             is
             neither
             self-Evident
             nor
             
               made
               Evident
            
             by
             way
             of
             Proof
             :
             Hence
             ,
             Hypothetical
             Philosophy
             is
             utterly
             unworthy
             the
             name
             of
             Philosophy
             ;
             since
             all
             its
             Assertions
             and
             Conclusions
             ,
             if
             driven
             home
             ,
             are
             resolved
             finally
             into
             
               Precarious
               Suppositions
            
             .
             Again
             ▪
             since
             all
             Speculation
             is
             Aiery
             and
             Fantastical
             that
             is
             not
             grounded
             on
             the
             Things
             as
             they
             are
             found
             in
             Nature
             ,
             and
             such
             Discoursers
             do
             not
             finally
             build
             their
             Discourses
             on
             the
             Natures
             of
             the
             Things
             as
             they
             find
             them
             to
             be
             ,
             but
             on
             their
             being
             such
             as
             they
             suppose
             them
             or
             
               would
               have
            
             them
             to
             be
             ;
             it
             follows
             ,
             that
             the
             whole
             Scheme
             of
             their
             Doctrine
             and
             all
             the
             speculations
             they
             advance
             ,
             how
             Ingenious
             so
             ever
             they
             may
             appear
             ,
             are
             far
             from
             Solid
             ,
             and
             ,
             in
             reality
             Groundless
             ,
             Aiery
             and
             Fantastical
             .
          
           
             16.
             
             Hence
             follows
             ,
             that
             who
             ever
             supposes
             any
             Principle
             or
             Proposition
             that
             influences
             his
             Explication
             of
             Nature
             ,
             or
             of
             Natural
             Effects
             which
             ar●
             
             apt
             to
             be
             produced
             by
             Natural
             Causes
             ,
             and
             demonstrated
             by
             them
             :
             whether
             that
             Principle
             be
             that
             Matter
             is
             divided
             into
             such
             or
             such
             parts
             ,
             or
             that
             it
             is
             moved
             in
             such
             a
             manner
             ;
             That
             it
             continues
             its
             motion
             without
             a
             Natural
             Motive
             Cause
             continually
             acting
             on
             it
             ,
             notwithstanding
             that
             it
             still
             meets
             with
             Rubbs
             from
             other
             parts
             of
             Matter
             which
             it
             ●reaks
             asunder
             ;
             That
             there
             are
             such
             Figures
             of
             it's
             Parts
             ;
             or
             such
             Qualities
             affecting
             the
             Subject
             and
             giving
             it
             a
             Virtue
             of
             Operating
             thus
             or
             thus
             ;
             That
             ●here
             are
             multitudes
             of
             little
             Entities
             ,
             brought
             in
             ●o
             serve
             a
             present
             turn
             when
             the
             Discourser
             is
             at
             〈◊〉
             plunge
             ;
             or
             Atomes
             ,
             pursuing
             and
             over
             taking
             ●heir
             fellows
             ,
             and
             clinging
             together
             conveniently
             ●or
             his
             purpose
             :
             without
             giving
             a
             reason
             why
             and
             〈◊〉
             they
             must
             do
             so
             ,
             (
             as
             is
             the
             manner
             of
             the
             Epi●ureans
             )
             or
             ,
             what
             ever
             other
             useful
             Expedient
             he
             ●upposes
             to
             carry
             on
             the
             Clockwork
             of
             his
             Scheme
             ;
             such
             a
             man
             is
             
               no
               true
               Philosopher
            
             .
          
           
             17.
             
             Likewise
             ,
             who
             ever
             layes
             for
             his
             Ground
             ●hat
             neither
             is
             nor
             can
             be
             :
             viz.
             Vacuum
             ,
             Imaginary
             Space
             ,
             Subsistent
             Dimensions
             ,
             Infinit
             Expansion
             of
             Continu'd
             Quantity
             .
             Infinit
             Number
             of
             Atomes
             and
             suchlike
             ,
             can
             be
             no
             true
             Philosopher
             ;
             since
             they
             (
             as
             do
             the
             former
             )
             Resolve
             things
             finally
             into
             their
             own
             Unprov'd
             and
             Ridi●ulous
             Suppositions
             :
             and
             would
             have
             us
             accept
             their
             
               Groundless
               Fancies
            
             for
             
               First
               Principles
            
             ;
             when
             as
             many
             ●imes
             the
             contrary
             to
             these
             is
             clearly
             demonstrable
             .
          
           
             18.
             
             Whoever
             proceeds
             meerly
             upon
             Experiments
             and
             Induction
             ,
             and
             cannot
             assign
             
               Proper
               Causes
            
             for
             the
             Effects
             or
             Matters
             of
             Fact
             they
             
             see
             ●one
             ;
             how
             ever
             their
             Inquisitiveness
             into
             Nature
             may
             merit
             Commendation
             ,
             and
             oblige
             Artificers
             
             and
             Practical
             men
             by
             many
             useful
             Observations
             ;
             and
             ,
             in
             some
             measure
             ▪
             help
             Speculative
             Men
             also
             ,
             who
             do
             make
             use
             of
             Principles
             ,
             to
             find
             out
             more
             easily
             the
             Proper
             Causes
             of
             many
             Effects
             :
             from
             which
             Industrious
             Researches
             into
             Nature
             ,
             such
             men
             may
             deserve
             the
             name
             of
             Virtuosi
             ,
             or
             Curious
             and
             Ingenious
             persons
             ;
             yet
             since
             (
             as
             will
             be
             shewn
             hereafter
             )
             they
             cannot
             ,
             by
             that
             Method
             alone
             ,
             without
             making
             use
             of
             Principles
             ,
             refund
             Effects
             into
             their
             
               Proper
               Causes
            
             ,
             nor
             give
             the
             
               true
               reason
            
             of
             the
             Effects
             they
             Experience
             ;
             nor
             Deduce
             so
             much
             as
             one
             Scientifical
             Conclusion
             ;
             they
             cannot
             ,
             in
             true
             speech
             ,
             be
             call'd
             
               Men
               of
               Science
            
             or
             Philosophers
             .
          
           
             19.
             
             Those
             of
             the
             Vulgar
             who
             have
             good
             Mother-witts
             ,
             and
             addict
             themselves
             to
             think
             much
             and
             attentively
             of
             some
             certain
             Natural
             Objects
             ,
             may
             ,
             by
             
               Practical
               Self-evidence
            
             ,
             well
             improv'd
             ,
             arrive
             to
             such
             a
             true
             Knowledge
             of
             the
             Causes
             of
             things
             ,
             as
             may
             rank
             them
             in
             the
             next
             Class
             of
             Knowers
             to
             Scientifical
             Men
             ,
             or
             true
             Philosophers
             .
             For
             ,
             such
             Men
             ,
             by
             an
             Innate
             or
             Casual
             Addiction
             of
             their
             Thoughts
             to
             some
             particular
             sorts
             of
             Natures
             ;
             and
             by
             industrious
             and
             frequent
             consideration
             of
             them
             ,
             joyn'd
             with
             a
             natural
             Sagacity
             to
             penetrate
             them
             ,
             and
             natural
             Logick
             to
             discourse
             them
             in
             their
             thoughts
             ;
             are
             furnish'd
             with
             all
             the
             Materials
             (
             as
             it
             were
             )
             that
             are
             requisite
             to
             Science
             :
             Nor
             ,
             while
             they
             attend
             to
             the
             Natures
             of
             the
             Things
             ,
             can
             they
             want
             First
             Principles
             by
             which
             to
             guide
             their
             thoughts
             ;
             so
             that
             ,
             they
             onely
             want
             
               Maxims
               of
               Art
            
             to
             put
             their
             Thoughts
             into
             the
             posture
             of
             Science
             ,
             to
             make
             them
             more
             firm
             ,
             distinct
             and
             express
             ,
             and
             to
             improve
             them
             by
             drawing
             new
             Consequences
             from
             them
             :
             Wherefore
             
             such
             Acute
             Men
             (
             some
             of
             which
             are
             found
             in
             every
             Country
             and
             every
             Age
             ,
             )
             by
             having
             their
             Knowledge
             grounded
             on
             
               solid
               Nature
            
             ,
             may
             far
             exceed
             Hypothetical
             Philosophers
             ,
             or
             any
             of
             the
             others
             before-mentioned
             ,
             in
             
               True
               Knowledge
            
             ;
             and
             ,
             so
             ,
             come
             nearer
             the
             being
             true
             Philosophers
             than
             any
             of
             them
             ;
             nay
             ,
             than
             Great
             Artists
             and
             Reputed
             Scholars
             ;
             though
             they
             caper
             in
             the
             Ayr
             never
             so
             nimbly
             and
             quaintly
             with
             School-Terms
             ,
             Distinctions
             ,
             and
             Witty
             and
             Congruous
             Explications
             of
             their
             own
             Schemes
             ;
             if
             they
             do
             not
             
               begin
               with
            
             ,
             and
             
               build
               upon
            
             ,
             Good
             Honest
             
               Solid
               Nature
            
             .
          
        
      
       
         
         
         
           BOOK
           III.
           Of
           the
           Third
           Operation
           of
           our
           Vnderstanding
           ,
           Discourse
           ;
           and
           of
           the
           Effects
           and
           Defects
           of
           it
           .
        
         
           
             LESSON
             I.
             Of
             Artificial
             Discourse
             ,
             the
             Force
             of
             Consequence
             ,
             and
             of
             the
             only
             Right
             Figure
             of
             a
             Syllogism
             .
          
           
             1.
             
             DIscourse
             may
             either
             mean
             
               Common
               Reasoning
            
             us'd
             by
             all
             Mankind
             in
             their
             Ordinary
             Conversation
             ,
             or
             by
             some
             in
             Rhetorical
             Speeches
             ;
             which
             may
             fitly
             be
             call'd
             
               Loose
               Discourse
            
             :
             Or
             ,
             it
             may
             mean
             that
             Artificial
             way
             of
             Reasoning
             ,
             which
             consists
             in
             such
             a
             Connexion
             of
             Terms
             in
             two
             Propositions
             ,
             call'd
             the
             Major
             
             and
             Minor
             (
             or
             the
             Premisses
             )
             as
             that
             a
             Third
             Proposition
             ,
             call'd
             the
             Conclusion
             ,
             must
             naturally
             and
             necessarily
             follow
             from
             them
             ;
             which
             may
             be
             properly
             nam'd
             Contracted
             or
             
               Strict
               Discourse
            
             ,
             and
             by
             Logicians
             is
             call'd
             a
             Syllogism
             .
          
           
             2.
             
             This
             following
             or
             Consequence
             of
             such
             a
             Proposition
             out
             of
             two
             others
             ,
             is
             call'd
             Inference
             ,
             Deduction
             ,
             Concluding
             ,
             Argumentation
             and
             Proving
             .
             So
             that
             the
             Essence
             of
             a
             Syllogism
             consists
             as
             formally
             in
             the
             Consequence
             of
             that
             Proposition
             ,
             which
             is
             Concluded
             from
             the
             Premisses
             ,
             (
             exprest
             by
             the
             Illative
             Particle
             [
             ergo
             ]
             as
             the
             Essence
             of
             a
             Proposition
             does
             in
             the
             Copula
             that
             connects
             its
             Terms
             ,
             and
             Predicates
             or
             says
             something
             of
             another
             .
          
           
             3.
             
             Wherefore
             ,
             since
             ,
             if
             the
             Consequence
             ,
             in
             which
             consists
             the
             Essence
             and
             all
             the
             Force
             and
             Nerves
             of
             Discourse
             ,
             be
             not
             Clear
             and
             Evident
             ,
             there
             could
             be
             no
             Certainty
             or
             Evidence
             of
             any
             thing
             that
             needs
             to
             be
             
               made
               known
            
             or
             concluded
             ;
             and
             ,
             so
             ,
             our
             Faculty
             of
             Exact
             Reasoning
             would
             have
             been
             given
             us
             to
             no
             purpose
             :
             hence
             't
             is
             manifest
             that
             ,
             however
             one
             Proposition
             may
             be
             
               made
               known
            
             by
             others
             that
             are
             Connected
             and
             Consequential
             to
             one
             another
             ;
             yet
             ,
             the
             Consequence
             it self
             cannot
             be
             prov'd
             or
             made
             clear
             by
             another
             Consequence
             ;
             for
             the
             Question
             would
             still
             return
             how
             ,
             and
             in
             virtue
             of
             what
             ,
             that
             Consequence
             which
             made
             the
             other
             Evident
             is
             Evident
             it self
             ;
             and
             so
             
               in
               infinitum
            
             .
             Whence
             it
             follows
             ,
             that
             the
             Evidence
             of
             all
             Consequences
             whatever
             ,
             must
             be
             built
             on
             something
             in
             a
             higher
             manner
             Evident
             than
             any
             Consequence
             or
             Proof
             
             can
             make
             it
             ;
             that
             is
             ,
             on
             a
             Self-evident
             or
             
               Identical
               Proposition
            
             ,
             as
             will
             be
             shown
             hereafter
             .
          
           
             4.
             
             Hence
             we
             may
             gather
             manifestly
             ,
             that
             a
             Syllogism
             can
             have
             but
             Three
             Terms
             in
             it
             ;
             Two
             of
             which
             are
             given
             us
             in
             the
             Proposition
             to
             be
             Concluded
             ;
             and
             the
             Third
             is
             that
             Middle
             Term
             ,
             by
             finding
             which
             to
             be
             Identify'd
             with
             the
             
               other
               Two
            
             in
             the
             Premisses
             ,
             we
             come
             to
             be
             assur'd
             ,
             by
             virtue
             of
             the
             self-evident
             Proposition
             hinted
             above
             ,
             that
             they
             are
             Identify●d
             in
             the
             Conclusion
             ;
             or
             ,
             which
             is
             the
             same
             ,
             that
             the
             Conclusion
             is
             True.
             
          
           
             5.
             
             From
             what
             's
             said
             it
             appears
             that
             a
             Syllogism
             is
             the
             T●st
             of
             all
             other
             Discourses
             ;
             by
             reducing
             them
             to
             which
             their
             Truth
             is
             to
             be
             try'd
             .
             For
             ,
             since
             whatever
             is
             most
             Perfect
             in
             its
             Kind
             ,
             ought
             to
             be
             the
             Standard
             or
             Test
             by
             which
             to
             Measure
             and
             try
             the
             Perfection
             of
             all
             others
             of
             the
             same
             Kind
             ;
             and
             a
             Syllogism
             is
             the
             best
             and
             most
             firmly
             grounded
             Act
             of
             our
             Natural
             Reason
             ,
             made
             exact
             by
             Art
             which
             is
             to
             perfect
             Nature
             ;
             and
             therefore
             absolutely
             the
             very
             Best
             that
             can
             be
             in
             its
             Kind
             ,
             or
             the
             
               best
               Discourse
            
             ;
             it
             follows
             that
             't
             is
             to
             be
             the
             true
             Test
             and
             Standard
             of
             all
             other
             Discourses
             ;
             to
             which
             the
             
               Verity
               ,
               Sense
            
             or
             Coherence
             of
             all
             the
             rest
             are
             to
             be
             reduc'd
             ,
             and
             to
             be
             try'd
             by
             it
             .
          
           
             Corol.
             I.
             Hence
             ,
             't
             is
             of
             very
             Excellent
             Use
             for
             Young
             Wits
             to
             exercise
             themselves
             in
             Reducing
             loose
             Discourses
             to
             strict
             ones
             ,
             or
             Syllogisms
             ;
             For
             ,
             by
             endeavouring
             this
             ,
             they
             will
             ,
             to
             their
             Admiration
             ,
             find
             how
             Shallow
             and
             far
             from
             Evident
             the
             Grounds
             ;
             how
             precarious
             ▪
             
             unprov'd
             ,
             and
             oft-times
             contradictious
             the
             particular
             Assertions
             ;
             and
             how
             Open
             and
             Incoherent
             the
             Contexture
             and
             Consequences
             are
             in
             many
             Rhetorical
             Discourses
             and
             Speeches
             ;
             which
             ,
             drest
             up
             in
             fine
             Language
             and
             embell●sht
             with
             little
             Tropes
             and
             Figures
             ,
             and
             other
             pretty
             Tricks
             of
             Wit
             and
             Fancy
             ,
             did
             before
             look
             very
             plausible
             ,
             and
             made
             a
             gay
             Appearance
             of
             most
             Excellent
             Sense
             .
             Perhaps
             scarce
             any
             one
             Expedient
             can
             be
             invented
             that
             is
             more
             useful
             to
             advance
             Truth
             ,
             beat
             down
             Error
             ,
             and
             keep
             the
             Generality
             of
             Mankind
             from
             being
             deluded
             ,
             than
             thus
             to
             divest
             such
             empty
             Discourses
             of
             their
             Glossy
             Out-side
             ;
             and
             to
             let
             them
             see
             how
             deformed
             a
             Hag
             Errour
             will
             appear
             to
             the
             Eye
             of
             Reason
             ,
             when
             expos'd
             stark-naked
             .
             Whereas
             ,
             on
             the
             other
             side
             ,
             't
             is
             the
             Glory
             of
             Truth
             to
             be
             stript
             of
             these
             Ornamental
             Tri●●es
             ;
             for
             by
             this
             means
             her
             Native
             Beauty
             and
             the
             Symmetry
             of
             all
             her
             parts
             will
             appear
             more
             Amiable
             in
             the
             Eye
             of
             those
             who
             do
             sincerely
             affect
             her
             .
          
           
             6.
             
             From
             the
             third
             §
             .
             it
             manifestly
             follows
             ,
             that
             ,
             the
             Consequence
             of
             a
             Syllogism
             having
             a
             self-evident
             Proposition
             for
             its
             Basis
             ,
             if
             upon
             severe
             examination
             ,
             we
             find
             that
             any
             Discourse
             does
             indeed
             bear
             that
             Test
             ,
             and
             can
             be
             Reduc'd
             to
             a
             rigorous
             Syllogism
             ;
             and
             the
             Premisses
             (
             which
             the
             Consequence
             supposes
             to
             be
             True
             )
             be
             really
             so
             ,
             or
             can
             be
             by
             this
             Method
             prov'd
             True
             ;
             it
             follows
             ,
             I
             say
             ,
             that
             we
             may
             be
             as
             perfectly
             assur'd
             as
             that
             
               we
               are
            
             that
             the
             Conclusion
             is
             Consequent
             ,
             and
             True
             ;
             and
             ,
             that
             sooner
             ,
             may
             all
             the
             Material
             World
             crumble
             into
             Incoherent
             
             Atoms
             ,
             or
             relapse
             into
             the
             Abyss
             of
             Nothingness
             ,
             than
             that
             any
             Conclusion
             ,
             
               thus
               deduced
            
             ,
             can
             be
             False
             ;
             since
             ,
             if
             it
             could
             ,
             then
             that
             Identical
             Proposition
             ,
             on
             which
             the
             Consequence
             is
             grounded
             ,
             would
             be
             False
             ;
             and
             ,
             so
             a
             Contradiction
             would
             be
             True
             ;
             which
             falsifies
             the
             Metaphysical
             Verity
             of
             Creatures
             ,
             and
             of
             the
             Ideas
             of
             them
             in
             the
             Divine
             Understanding
             ;
             which
             would
             consequently
             shock
             the
             Wisdom
             ,
             and
             even
             the
             Essence
             of
             the
             Godhead
             it self
             :
             For
             self-existence
             might
             
               not
               be
               self-existence
            
             if
             a
             Contradiction
             might
             be
             True.
             
          
           
             Corol.
             II.
             Were
             that
             which
             is
             said
             here
             ,
             and
             some
             other
             main
             Hinges
             of
             Science
             ,
             which
             occur
             in
             this
             Treatise
             ,
             duely
             consider'd
             and
             well
             penetrated
             ,
             it
             might
             be
             hoped
             ,
             that
             they
             would
             to
             a
             fair
             degree
             cure
             the
             Disease
             of
             Scepticism
             ,
             so
             Epidemical
             among
             our
             late
             Wits
             .
             For
             ,
             even
             the
             worst
             of
             Scepticks
             will
             grant
             that
             an
             Identical
             Proposition
             must
             be
             True
             ;
             and
             he
             may
             see
             here
             ,
             that
             by
             this
             Doctrin
             both
             
               First
               Principles
            
             must
             be
             such
             ,
             and
             that
             all
             force
             of
             Consequence
             also
             (
             which
             two
             are
             the
             main
             Pillars
             of
             Science
             )
             must
             be
             grounded
             on
             such
             .
          
           
             This
             last
             §
             .
             requires
             and
             supposes
             that
             none
             of
             the
             Words
             which
             are
             to
             signifie
             any
             of
             the
             three
             Terms
             be
             taken
             there
             Equivocally
             .
             For
             ,
             if
             any
             of
             them
             be
             taken
             now
             in
             one
             sense
             ,
             now
             in
             another
             ,
             that
             is
             ,
             if
             any
             of
             these
             words
             have
             ,
             in
             the
             same
             Syllogism
             ,
             two
             Meanings
             or
             Notions
             ;
             then
             ,
             however
             the
             Sound
             or
             Character
             o●
             that
             Word
             may
             seem
             the
             same
             in
             a
             Verbal
             
             Syllogism
             ,
             and
             make
             a
             show
             of
             its
             having
             only
             Three
             Terms
             ;
             yet
             ,
             in
             a
             Mental
             Syllogism
             ,
             (
             which
             only
             is
             Formally
             and
             Essentially
             such
             )
             there
             are
             Four
             Notions
             of
             the
             Extremes
             ,
             that
             is
             ,
             
               four
               Terms
            
             .
             Wherefore
             such
             a
             Discourse
             (
             if
             it
             be
             indeed
             at
             all
             such
             ,
             and
             not
             a
             meer
             Blunder
             )
             is
             a
             Paralogism
             ,
             or
             a
             Fal●e
             and
             Deceitful
             Argumentation
             ,
             and
             not
             a
             Syllogism
             ;
             because
             a
             Syllogism
             ought
             to
             be
             apt
             to
             prove
             the
             Connexion
             of
             Two
             Terms
             by
             their
             joint-Connexion
             with
             a
             Third
             ,
             and
             therefore
             can
             consist
             but
             of
             Three
             Terms
             .
          
           
             8.
             
             It
             is
             most
             requisite
             also
             that
             a
             Syllogism
             be
             fram'd
             after
             the
             
               best
               Manner
            
             ;
             which
             is
             done
             by
             disposing
             all
             its
             parts
             in
             such
             a
             Figure
             as
             may
             make
             the
             Connexion
             of
             the
             Middle
             Term
             with
             the
             other
             Two
             
               most
               Clear
            
             ;
             For
             ,
             we
             experience
             that
             the
             placing
             the
             Words
             aptly
             ,
             renders
             every
             Common
             Discourse
             clearer
             ;
             much
             more
             is
             it
             requisite
             in
             so
             Nice
             and
             Exact
             a
             Discourse
             as
             a
             Syllogism
             is
             ,
             where
             there
             are
             but
             Three
             Terms
             to
             be
             placed
             .
          
           
             9.
             
             To
             place
             the
             Parts
             of
             a
             Syllogism
             right
             ,
             no
             more
             is
             requisit
             but
             to
             place
             rightly
             the
             
               Middle
               Term
            
             in
             the
             Premisses
             .
             For
             ,
             the
             Proposition
             that
             is
             to
             be
             Concluded
             or
             Prov'd
             ,
             and
             consequently
             the
             order
             of
             its
             Terms
             ,
             is
             given
             us
             to
             our
             hands
             ,
             and
             already
             determin●d
             ;
             and
             the
             C●pula
             must
             of
             necessity
             still
             keep
             its
             own
             place
             .
             So
             that
             nothing
             more
             can
             be
             requir'd
             but
             to
             place
             rightly
             the
             
               Middle
               Term
            
             in
             the
             Premisses
             ;
             for
             ,
             that
             done
             ,
             the
             Place
             of
             the
             other
             two
             Terms
             ,
             conjoyn'd
             with
             it
             there
             ,
             must
             (
             as
             will
             appear
             presently
             )
             be
             likewise
             necessarily
             
             determin'd
             ;
             and
             ,
             so
             ,
             all
             the
             parts
             of
             the
             Syllogism
             will
             be
             placed
             and
             ordered
             as
             they
             ought
             to
             be
             .
          
           
             10.
             
             The
             
               Middle
               Term
            
             is
             then
             placed
             rightly
             ,
             when
             't
             is
             placed
             
               in
               the
               Middle
            
             ,
             or
             between
             those
             other
             two
             Terms
             which
             it
             is
             to
             conjoyn
             with
             one
             another
             .
             This
             is
             evident
             by
             the
             Light
             of
             Nature
             ;
             for
             ,
             were
             it
             not
             
               joyn'd
               to
               both
            
             ,
             it
             could
             not
             be
             the
             Means
             of
             conjoyning
             them
             ;
             nor
             could
             it
             be
             joyn'd
             to
             both
             ,
             unless
             its
             Notion
             were
             in
             the
             middle
             or
             
               between
               both
            
             :
          
           
             11.
             
             Hence
             the
             
               Middle
               Term
            
             must
             be
             Inferiour
             in
             Notion
             to
             one
             of
             those
             Terms
             ,
             and
             Superiour
             to
             the
             other
             .
             For
             ,
             since
             (
             as
             has
             been
             shown
             above
             )
             Notions
             do
             arise
             orderly
             from
             the
             Inferiour
             to
             the
             Superiour
             ones
             ;
             it
             follows
             ,
             that
             that
             Notion
             is
             in
             the
             Middle
             between
             other
             two
             which
             is
             Inferiour
             to
             one
             of
             those
             Notions
             and
             Superiour
             to
             the
             other
             .
          
           
             12.
             
             Wherefore
             the
             middle
             Term
             must
             ,
             in
             the
             two
             Propositions
             which
             are
             the
             Premisses
             ,
             be
             the
             Subject
             to
             one
             of
             the
             Terms
             ,
             and
             the
             Predicate
             to
             the
             other
             .
             For
             ,
             since
             the
             middle
             Term
             must
             be
             Inferiour
             in
             Notion
             to
             one
             of
             those
             Terms
             ,
             and
             Superiour
             to
             the
             other
             ;
             and
             the
             Inferiour
             or
             Narrower
             Notion
             ,
             by
             virtue
             of
             its
             place
             ,
             †
             is
             to
             be
             the
             Subject
             ,
             and
             the
             Superiour
             and
             Larger
             Notion
             the
             Predicate
             ;
             it
             follows
             that
             the
             Middle
             Term
             must
             be
             the
             Subject
             in
             one
             of
             the
             Premisses
             ,
             and
             the
             Predicate
             in
             the
             other
             .
          
           
           
             For
             Example
             ,
             in
             this
             Syllogism
             .
          
           
             
               Virtue
               is
               Laudable
               ,
            
             
               Courtesy
               is
               a
               Virtue
               ,
               therefore
            
             
               Courtesy
               is
               Laudable
               .
            
          
           
             The
             Proposition
             (
             Courtesy
             is
             Laudable
             )
             is
             the
             Conclusion
             ,
             and
             to
             be
             Proved
             ;
             and
             so
             ,
             the
             placing
             of
             it's
             Terms
             is
             already
             determin'd
             :
             The
             middle
             Term
             [
             Virtue
             ]
             is
             plac'd
             
               in
               the
               middle
            
             ,
             being
             subject
             to
             ,
             or
             under
             Laudable
             in
             the
             Major
             ,
             and
             above
             or
             Superiour
             to
             Courtesy
             in
             the
             Minor.
             
          
           
             13.
             
             Tho'
             the
             place
             of
             the
             Terms
             of
             the
             Conclusion
             were
             not
             determin'd
             ,
             yet
             the
             reason
             lately
             given
             would
             determin
             it
             .
             For
             if
             Laudble
             be
             above
             Virtue
             ,
             and
             Virtue
             above
             Courtesy
             ,
             it
             must
             follow
             
               à
               fortiori
            
             tht
             Laudable
             must
             be
             above
             Courtesie
             ,
             which
             is
             the
             lowest
             of
             the
             Three
             ;
             or
             ,
             that
             Laudable
             must
             be
             the
             Predicate
             in
             the
             Conclusion
             .
          
           
             14.
             
             Wherefore
             the
             other
             two
             Figures
             are
             Unnatural
             and
             Monstrous
             ;
             For
             ,
             since
             Nature
             has
             shown
             us
             that
             what
             conjoyns
             two
             Notions
             ought
             to
             be
             placed
             in
             the
             middle
             between
             them
             ,
             it
             is
             against
             Nature
             and
             Reason
             to
             place
             it
             either
             above
             them
             both
             ,
             as
             is
             done
             in
             that
             they
             call
             the
             
               Second
               Figure
            
             ,
             or
             under
             them
             both
             ,
             as
             is
             done
             in
             that
             Figure
             they
             call
             the
             Third
             .
          
           
             15.
             
             Hence
             no
             determinate
             Conclusion
             can
             follow
             in
             either
             of
             the
             last
             Figures
             from
             the
             disposal
             of
             the
             parts
             in
             the
             Syllogism
             :
             For
             ,
             since
             
             as
             appears
             §
             13.
             the
             Extreme
             which
             is
             predicated
             of
             the
             middle
             Term
             in
             the
             Major
             ,
             has
             thence
             a
             title
             to
             be
             the
             Predicate
             in
             the
             Conclusion
             ,
             because
             it
             is
             above
             the
             Middle
             Term
             ,
             which
             is
             the
             Predicate
             or
             above
             the
             other
             Extreme
             in
             the
             Minor
             ;
             it
             follows
             that
             ,
             if
             the
             Middle
             Term
             be
             
               twice
               above
            
             or
             
               twice
               below
            
             the
             other
             two
             Terms
             in
             the
             Premisses
             ,
             that
             Reason
             ceases
             ;
             and
             ,
             so
             ,
             it
             is
             left
             indifferent
             which
             of
             the
             other
             two
             Terms
             is
             to
             be
             the
             Subject
             or
             Predicate
             in
             the
             Conclusion
             ;
             and
             the
             Indeterminate
             Conclusion
             follows
             not
             from
             the
             Artificial
             Form
             of
             the
             Syllogism
             ,
             but
             meerly
             from
             the
             material
             Identity
             of
             all
             the
             three
             Terms
             ;
             or
             from
             this
             ,
             that
             their
             Notions
             are
             found
             in
             the
             same
             Ens.
             Wherefore
             from
             these
             Premisses
             ,
             
               
                 Some
                 Laudable
                 thing
                 is
                 Virtue
                 ,
              
               
                 Courtesy
                 is
                 a
                 Virtue
                 ,
              
            
          
           
             Or
             from
             these
             ,
             
               
                 Virtue
                 is
                 Laudable
                 ,
              
               
                 Some
                 Virtue
                 is
                 Courtesy
                 ,
              
            
          
           
             The
             Conclusion
             might
             either
             be
             ,
             Therefore
             
               
                 Courtesy
                 is
                 Laudable
                 ,
                 or
              
               
                 Some
                 Laudable
                 thing
                 is
                 Courtesy
                 .
              
            
             So
             that
             to
             argue
             on
             that
             fashion
             ,
             or
             to
             make
             use
             of
             these
             aukward
             Figures
             ,
             is
             not
             to
             know
             certainly
             the
             End
             or
             Conclusion
             we
             aim
             at
             ,
             but
             to
             shoot
             our
             bolt
             at
             no
             determinate
             Mark
             ,
             since
             no
             determinate
             Conclusion
             can
             in
             that
             case
             follow
             .
          
           
           
             16.
             
             From
             these
             eight
             last
             §§
             .
             it
             is
             manifest
             that
             nothing
             can
             be
             more
             Unnatural
             and
             more
             Inartificial
             ,
             than
             to
             invent
             two
             other
             Figures
             ,
             and
             then
             to
             study
             how
             to
             lay
             many
             Elaborate
             Rules
             how
             to
             reduce
             them
             again
             to
             the
             First
             .
             For
             ,
             it
             will
             appear
             by
             our
             last
             Discourse
             ,
             that
             this
             is
             no
             better
             than
             to
             use
             our
             Wits
             to
             contrive
             how
             to
             Erre
             and
             
               goe
               out
               of
               the
               way
            
             ▪
             and
             ,
             when
             that
             's
             done
             ,
             to
             take
             twice
             as
             much
             pains
             in
             shewing
             how
             we
             may
             
               get
               into
               it
               again
            
             ;
             whenas
             we
             might
             easily
             have
             stay'd
             in
             the
             right
             way
             when
             we
             were
             
               in
               it
            
             ,
             and
             have
             sav'd
             all
             that
             Mis-spent
             Labour
             .
          
           
             17.
             
             Wherefore
             ,
             if
             an
             Adversary
             puts
             a
             Syllogism
             in
             Baroco
             or
             Bocardo
             ,
             or
             in
             any
             Mood
             of
             the
             two
             last
             mishapen
             Figures
             ,
             the
             Respondent
             ought
             ,
             by
             the
             Reason
             here
             given
             ,
             to
             shew
             him
             plainly
             ,
             and
             then
             tell
             him
             roundly
             ,
             that
             his
             Syllogism
             is
             Illogical
             and
             Inartificial
             ,
             and
             require
             of
             him
             to
             mend
             it
             .
             And
             ,
             if
             the
             Opponent
             ,
             to
             justifie
             his
             proceeding
             ,
             alledges
             Universal
             Custom
             of
             the
             Schools
             ,
             then
             to
             tell
             him
             smartly
             that
             
               no
               Authority
               ,
               Custome
               or
               Prescription
               ought
               to
               be
               allow'd
               as
               a
               Iust
               Plea
               against
               Reason
               in
               Matters
               subject
               to
               Reason
            
             ;
             And
             that
             
               Art
               ought
               to
               perfect
               ,
               and
               not
               to
               pervert
               Nature
               .
            
             Nor
             can
             the
             Arguer
             have
             any
             Just
             Reason
             to
             make
             use
             of
             those
             two
             last
             Figures
             ,
             since
             (
             as
             will
             shortly
             be
             shown
             )
             all
             Questions
             
               what
               ever
            
             may
             be
             prov'd
             in
             the
             
               First
               Figure
            
             .
             Nay
             ,
             he
             will
             be
             convicted
             of
             seeking
             to
             blunder
             and
             obscure
             Truth
             ,
             and
             not
             to
             clear
             it
             ;
             since
             he
             leaves
             a
             plain
             and
             easie
             path
             of
             Reasoning
             for
             an
             Intricate
             and
             Perplext
             one
             .
          
        
         
           
           
             LESSON
             II.
             Of
             the
             several
             Manners
             or
             Moods
             of
             a
             Syllogism
             ;
             and
             of
             the
             Laws
             of
             Concluding
             .
          
           
             1.
             
             THE
             Right
             Figure
             or
             Position
             of
             the
             Lesser
             Parts
             of
             a
             Syllogism
             ,
             (
             viz.
             it's
             Terms
             )
             being
             shown
             to
             be
             but
             one
             ,
             and
             the
             force
             of
             it's
             Consequence
             ,
             in
             which
             consists
             it's
             Essence
             ,
             being
             still
             the
             same
             ;
             the
             Variety
             of
             Syllogisms
             ,
             or
             the
             several
             sorts
             or
             Moods
             of
             them
             can
             only
             be
             taken
             from
             its
             greater
             Parts
             ,
             the
             Propositions
             ,
             or
             from
             something
             belonging
             to
             them
             .
             This
             is
             manifest
             ,
             because
             there
             is
             nothing
             ,
             besides
             these
             ,
             from
             which
             the
             Distinction
             of
             those
             Moods
             can
             be
             taken
             .
          
           
             2.
             
             The
             Moods
             of
             Syllogisms
             may
             be
             in
             part
             taken
             from
             the
             Quantity
             of
             the
             several
             Propositions
             .
             For
             ,
             since
             the
             Essence
             of
             a
             Syllogism
             ,
             or
             the
             force
             of
             Consequence
             does
             consist
             in
             the
             Connexion
             or
             Identification
             of
             Two
             Terms
             with
             a
             Third
             ;
             and
             ,
             to
             be
             universally
             or
             particularly
             Identify'd
             ,
             are
             evidently
             divers
             Manners
             of
             being
             Identify'd
             ;
             'T
             is
             manifest
             that
             the
             variety
             of
             Syllogisms
             may
             be
             in
             part
             taken
             from
             the
             Quantity
             of
             the
             Propositions
             .
          
           
             3.
             
             The
             Moods
             ,
             or
             several
             manners
             of
             Syllogisms
             must
             be
             taken
             also
             
               in
               part
            
             from
             the
             Propositions
             being
             Affirmative
             or
             Negative
             :
             For
             ,
             
             since
             Affirmative
             Propositions
             do
             express
             the
             Agreement
             of
             the
             two
             Extremes
             with
             the
             Middle
             Term
             ,
             and
             those
             which
             are
             Negative
             their
             Disagreement
             with
             it
             ;
             and
             this
             Agreement
             or
             Disagreement
             with
             it
             have
             equal
             Influence
             upon
             the
             Consequence
             ,
             and
             diversifie
             it
             ,
             or
             make
             it
             follow
             after
             a
             
               diverse
               manner
            
             ;
             it
             follows
             that
             the
             Moods
             or
             Manners
             of
             a
             Syllogism
             must
             also
             be
             taken
             from
             those
             Propositions
             being
             Affirmative
             or
             Negative
             .
          
           
             4.
             
             As
             it
             is
             self-evident
             that
             
               the
               same
               is
               the
               same
               with
               it self
            
             ;
             so
             it
             is
             equally
             self-evident
             that
             what
             is
             Different
             or
             Diverse
             from
             another
             is
             
               not
               the
               same
            
             with
             it
             ,
             or
             different
             from
             it
             .
             This
             is
             Evident
             both
             by
             the
             Rule
             of
             Contraries
             ,
             as
             also
             because
             this
             Proposition
             is
             Identical
             as
             well
             as
             the
             other
             .
          
           
             5.
             
             The
             Quantity
             and
             Quality
             which
             ought
             to
             be
             in
             the
             several
             Propositions
             of
             the
             Syllogisms
             of
             each
             Mood
             ,
             are
             by
             a
             kind
             of
             Art
             of
             Memory
             ,
             signifi'd
             by
             these
             four
             words
             ,
             
               Barbara
               ,
               Celarent
               ,
               Darii
               ,
               Fe●i●
            
             in
             which
             the
             three
             Syllables
             correspond
             to
             the
             three
             Propositions
             found
             in
             a
             Syllogism
             ;
             and
             the
             Vowels
             in
             each
             Syllable
             tell
             us
             the
             Quantity
             and
             Quality
             of
             each
             Proposition
             .
             A
             and
             E
             signifying
             an
             Universal
             Affirmative
             and
             Negative
             ;
             I
             and
             O
             a
             Particular
             Affirmative
             and
             Negative
             .
          
           
             6.
             
             We
             are
             also
             to
             reflect
             on
             what
             was
             shown
             above
             ,
             that
             ,
             in
             the
             way
             of
             Predication
             ,
             an
             Universal
             is
             consider'd
             as
             a
             kind
             of
             Whole
             in
             respect
             of
             the
             Particulars
             contain'd
             under
             it
             ,
             and
             the
             Particulars
             are
             conceiv'd
             to
             be
             Parts
             of
             that
             Whole
             ;
             whence
             an
             Universal
             Proposition
             expresses
             
             the
             Identity
             of
             its
             Terms
             in
             the
             Whole
             or
             Totally
             ,
             and
             a
             Particular
             one
             but
             in
             part
             .
          
           
             7.
             
             The
             distinction
             of
             Moods
             may
             also
             in
             some
             part
             be
             taken
             from
             the
             Conclusions
             in
             the
             several
             Syllogisms
             .
             For
             ,
             since
             those
             Conclusions
             are
             all
             of
             them
             Propositions
             ,
             and
             all
             Propositions
             (
             Singular
             ones
             excepted
             ,
             as
             not
             belonging
             to
             Science
             )
             must
             be
             either
             Universal
             Affirmatives
             or
             Universal
             Negatives
             ,
             Particular
             Affirmatives
             ,
             or
             Particular
             Negatives
             ;
             and
             the
             Vowels
             in
             the
             last
             Syllable
             of
             those
             four
             Words
             do
             answer
             to
             all
             these
             several
             Conclusions
             ,
             and
             the
             two
             Vowels
             in
             the
             two
             former
             Syllables
             of
             each
             word
             do
             tell
             us
             of
             what
             Nature
             the
             Premisses
             must
             be
             ,
             if
             we
             would
             conclude
             such
             Propositions
             :
             it
             follows
             that
             the
             number
             of
             those
             several
             Moods
             ,
             or
             several
             manners
             of
             Concluding
             ,
             may
             ,
             in
             some
             sort
             ,
             be
             taken
             from
             the
             Propositions
             that
             are
             to
             be
             prov'd
             or
             Concluded
             ,
             as
             from
             the
             End
             we
             aim
             at
             ,
             and
             by
             which
             we
             are
             to
             contrive
             or
             cast
             our
             Premisses
             .
          
           
             8.
             
             Hence
             ,
             as
             we
             shew'd
             before
             there
             ought
             to
             be
             but
             one
             Figure
             ,
             so
             't
             is
             shown
             here
             ,
             that
             there
             can
             be
             no
             more
             Moods
             of
             that
             Figure
             Necessary
             but
             these
             Four
             now
             mentioned
             ;
             because
             these
             do
             fully
             direct
             us
             (
             as
             far
             as
             concerns
             the
             Form
             of
             a
             Syllogism
             )
             how
             to
             Conclude
             or
             Prove
             all
             the
             several
             Questions
             or
             Theses
             that
             can
             be
             ask'd
             ,
             or
             propos●d
             to
             be
             Prov'd
             .
             And
             ,
             since
             all
             these
             Moods
             do
             belong
             to
             that
             which
             they
             call
             the
             
               First
               Figure
            
             ,
             hence
             also
             ,
             by
             the
             way
             ,
             is
             farther
             confirmed
             what
             we
             prov'd
             above
             ,
             that
             there
             cannot
             need
             ,
             and
             therefore
             ought
             not
             to
             be
             ,
             any
             more
             than
             
               that
               one
            
             Figure
             .
          
           
           
             9.
             
             But
             ,
             because
             in
             treating
             of
             the
             
               Method
               to
               Science
            
             ,
             we
             ought
             not
             to
             deviate
             from
             that
             Method
             our selves
             while
             we
             are
             shewing
             it
             to
             others
             ;
             hence
             ,
             we
             become
             oblig'd
             not
             barely
             to
             tell
             the
             Reader
             ,
             as
             it
             were
             by
             rote
             ,
             how
             the
             Syllogisms
             in
             each
             Mood
             do
             conclude
             ,
             or
             by
             pretty
             Inventions
             to
             help
             their
             Memory
             how
             to
             do
             this
             ;
             but
             we
             are
             bound
             to
             inform
             their
             Understanding
             ,
             and
             to
             shew
             them
             why
             such
             Premisses
             must
             necessarily
             inferr
             such
             Conclusions
             as
             those
             four
             Words
             do
             hint
             to
             us
             ;
             or
             ,
             which
             is
             in
             a
             manner
             the
             same
             ,
             why
             or
             
               for
               what
               reason
            
             such
             Conclusions
             must
             follow
             from
             such
             Premisses
             .
          
           
             10.
             
             As
             the
             substance
             of
             the
             Connexion
             of
             the
             Terms
             in
             the
             Conclusion
             depends
             wholly
             on
             the
             Connexion
             of
             them
             with
             the
             Middle
             Term
             in
             the
             Premisses
             ,
             so
             the
             Degree
             of
             their
             Connexion
             in
             the
             Conclusion
             must
             depend
             on
             the
             Degree
             of
             their
             Connexion
             with
             it
             in
             the
             said
             Premisses
             .
             This
             is
             evident
             ,
             because
             all
             the
             Connexions
             those
             Extremes
             have
             ,
             is
             from
             their
             Connexion
             with
             the
             Medium
             ;
             wherefore
             ,
             if
             they
             be
             more
             Connected
             with
             the
             Middle
             Term
             in
             the
             Premisses
             ,
             they
             must
             be
             more
             Connected
             with
             one
             another
             in
             the
             Conclusion
             ;
             if
             less
             ,
             less
             Connected
             .
          
           
             11.
             
             Hence
             ,
             from
             two
             Premisses
             which
             are
             both
             of
             them
             Universal
             Affirmatives
             must
             follow
             a
             Conclusion
             
               Vniversally
               Affirmative
            
             ;
             because
             the
             Middle
             Term
             in
             the
             Premisses
             was
             Totally
             or
             Universally
             the
             same
             with
             one
             of
             the
             Extremes
             ,
             and
             the
             other
             Extreme
             Totally
             or
             Vniversally
             the
             same
             with
             it
             ;
             whence
             follows
             ,
             that
             those
             Extremes
             must
             be
             Totally
             or
             Vniversally
             the
             same
             with
             one
             another
             in
             the
             Conclusion
             .
             For
             example
             .
          
           
             
             
               Bar-Every
               Body
               is
               Divisible
               ,
            
             
               ba-Every
               Atome
               is
               a
               Body
               ,
               therefore
            
             
               ra-Every
               Atome
               is
               Divisible
               .
            
          
           
             12.
             
             When
             one
             of
             the
             Extremes
             is
             Universally
             deny'd
             of
             the
             Medium
             in
             the
             Major
             ,
             and
             the
             Medium
             Universally
             Affirm'd
             of
             the
             other
             in
             the
             Minor
             ,
             the
             Conclusion
             must
             be
             an
             
               Vniversal
               Negative
            
             .
             For
             ,
             were
             the
             Extremes
             to
             any
             degree
             the
             same
             in
             the
             Conclusion
             ,
             when
             one
             of
             them
             is
             Totally
             
               the
               same
            
             with
             the
             Medium
             in
             the
             Minor
             ,
             and
             Totally
             
               not
               the
               same
            
             with
             it
             in
             the
             Major
             ,
             it
             would
             follow
             that
             the
             Middle
             Term
             would
             be
             (
             in
             part
             at
             least
             )
             
               not
               the
               same
               with
               it's
               self
               ,
            
             as
             being
             in
             part
             Identify'd
             with
             two
             Extremes
             ,
             which
             are
             not
             Identify'd
             
               at
               all
            
             .
             For
             Example
             .
          
           
             
               Ce
               —
               no
               Indivisible
               thing
               is
               Corruptible
               ,
            
             
               la
               —
               Every
               Spirit
               is
               an
               Indivisible
               thing
               ,
               therefore
            
             
               rent
               —
               No
               Spirit
               is
               Corruptible
            
          
           
             13.
             
             When
             one
             of
             the
             Premisses
             affirms
             Universally
             ,
             the
             other
             Particularly
             ,
             the
             Conclusion
             must
             be
             a
             
               particular
               Affirmative
            
             .
             For
             tho'
             one
             of
             the
             Extremes
             be
             Universally
             or
             Totally
             connected
             with
             the
             Medium
             ,
             yet
             the
             other
             Extreme
             is
             but
             Particularly
             or
             
               in
               part
            
             Connected
             with
             it
             :
             and
             so
             ,
             it
             can
             never
             infer
             the
             Total
             Connexion
             of
             them
             ,
             nor
             can
             the
             Conclusion
             be
             an
             Universal
             Affirmative
             *
             because
             they
             were
             not
             
               to
               that
               degree
            
             Connected
             with
             the
             Medium
             in
             the
             Premisses
             .
             For
             Example
             ,
             
               
               
                 Da
                 —
                 Every
                 Good
                 Man
                 is
                 Charitable
                 ,
              
               
                 ri
                 —
                 Some
                 Rich
                 Man
                 is
                 a
                 Good
                 Man
                 ;
                 Therefore
              
               
                 i
                 —
                 Some
                 Rich
                 Man
                 is
                 Charitable
                 .
              
            
          
           
             14.
             
             When
             one
             of
             the
             Extremes
             is
             Universally
             deny'd
             of
             the
             Medium
             ,
             and
             the
             Medium
             particularly
             affirm'd
             of
             the
             other
             Extreme
             ,
             the
             Conclusion
             must
             be
             a
             
               particular
               Negative
            
             .
             For
             ,
             were
             the
             Terms
             Totally
             the
             same
             in
             the
             Minor
             ,
             as
             it
             was
             in
             Celarent
             ,
             then
             the
             Terms
             of
             the
             Conclusion
             had
             been
             
               not
               at
               all
            
             the
             same
             ,
             but
             
               Vniversally
               deny'd
            
             of
             one
             another
             as
             it
             was
             there
             ;
             wherefore
             ,
             being
             but
             
               in
               part
            
             the
             same
             in
             the
             Minor
             ,
             they
             can
             only
             be
             in
             part
             not
             the
             same
             in
             the
             Conclusion
             .
             For
             Example
             ,
             
               
                 Fe-No
                 harmful
                 thing
                 is
                 to
                 be
                 used
                 ,
              
               
                 ri
                 —
                 Some
                 Mirth
                 is
                 a
                 harmful
                 thing
                 ,
                 therefore
              
               
                 o
                 —
                 Some
                 Mirth
                 is
                 not
                 to
                 be
                 used
                 .
              
            
          
           
             From
             these
             Grounds
             ,
             the
             Reason
             may
             be
             given
             for
             diverse
             Maxims
             or
             Axioms
             ,
             commonly
             used
             by
             Logicians
             ,
             concerning
             this
             present
             matter
             ;
             telling
             us
             when
             and
             how
             the
             Conclusions
             follow
             or
             not
             follow
             ;
             such
             as
             are
             ,
          
           
             15.
             
             
               From
               two
               Vniversal
               Negatives
               nothing
               follows
               .
            
             Because
             neither
             Extreme
             is
             Connected
             with
             the
             Medium
             ,
             either
             
               in
               whole
            
             or
             
               in
               part
            
             ;
             nor
             ,
             from
             this
             that
             two
             Notions
             are
             different
             from
             a
             Third
             ,
             is
             it
             consequent
             that
             they
             are
             or
             
               are
               not
            
             the
             same
             thing
             with
             one
             another
             .
             Wherefore
             ,
             a
             Syllogism
             being
             such
             an
             Artificial
             and
             perfectly
             order'd
             Discourse
             ,
             that
             ,
             putting
             the
             Premisses
             to
             be
             True
             ,
             the
             Conclusion
             must
             be
             True
             also
             ,
             such
             as
             this
             (
             and
             the
             same
             
             may
             be
             said
             in
             part
             of
             those
             other
             that
             follow
             )
             wanting
             that
             due
             Connexion
             of
             the
             Terms
             which
             is
             Essential
             to
             a
             Syllogism
             ;
             are
             not
             Syllogisms
             ,
             but
             
               Paralogisms
               ,
               v.
            
             g.
             
          
           
             
               No
               Brute
               is
               Rational
            
             
               No
               Man
               is
               a
               Brute
               ;
               Therefore
            
             
               No
               Man
               is
               Rational
            
          
           
             16.
             
             
               From
               two
               particular
               Propositions
               nothing
               follows
               .
            
             For
             a
             Particular
             Proposition
             expressing
             but
             
               some
               part
            
             of
             the
             whole
             Notion
             of
             the
             Middle
             Term
             with
             which
             it
             is
             joyn'd
             ,
             and
             there
             being
             
               more
               parts
            
             in
             that
             whole
             Notion
             ,
             one
             of
             the
             Extremes
             may
             be
             united
             with
             it
             according
             to
             
               one
               part
            
             or
             Consideration
             of
             it
             ,
             and
             the
             other
             according
             to
             another
             part
             ;
             in
             which
             case
             it
             cannot
             follow
             they
             are
             united
             
               at
               all
            
             with
             one
             another
             in
             the
             Conclusion
             :
             v.
             g.
             
          
           
             
               Some
               Man
               is
               a
               Fool.
               
            
             
               Some
               Wise
               Man
               is
               a
               Man
               ,
               Therefore
            
             
               Some
               Wise
               Man
               is
               a
               Fool
            
          
           
             Where
             
               some
               Man
            
             ,
             the
             Medium
             ,
             is
             taken
             for
             a
             diverse
             Part
             as
             it
             were
             ,
             of
             Man
             in
             common
             ;
             and
             so
             the
             Medium
             ,
             as
             considered
             according
             to
             it's
             Parts
             which
             are
             Diverse
             ,
             is
             not
             One
             it self
             :
             nor
             ,
             consequently
             ,
             can
             it
             unite
             others
             by
             it's
             being
             one
             or
             
               the
               same
               with
               it's
               self
            
             ,
             which
             is
             the
             Fundamental
             Ground
             of
             all
             Consequence
             .
          
           
           
           
           
           
           
             Corol.
             Hence
             follows
             immediatly
             that
             one
             of
             the
             Premisses
             must
             be
             an
             Vniversal
             ,
             else
             nothing
             is
             Concluded
             .
             Which
             deserves
             Remarking
             ,
             this
             being
             useful
             to
             confute
             some
             Wrong
             Methods
             to
             Science
             .
          
           
             17.
             
             
               A
               Negative
               Conclusion
               cannot
               be
               deduced
               from
               Affirmative
               Premisses
               .
            
             Because
             ,
             if
             the
             Extremes
             were
             
               the
               same
            
             with
             the
             Medium
             in
             the
             Premisses
             ,
             and
             
               not
               the
               same
            
             with
             one
             another
             in
             the
             Conclusion
             ,
             it
             would
             follow
             that
             the
             Middle
             Term
             is
             
               the
               same
            
             and
             
               not
               the
               same
               with
               it self
            
             ;
             or
             else
             ,
             that
             the
             Connexion
             or
             Inconnexion
             of
             the
             Terms
             in
             the
             Conclusion
             is
             not
             to
             be
             taken
             from
             the
             Connexion
             or
             Inconnexion
             with
             the
             Middle
             Term
             in
             the
             Premisses
             ,
             which
             utterly
             subverts
             all
             Ground
             of
             Discoursing
             .
          
           
             18.
             
             
               The
               Conclusion
               cannot
               be
               Vniversal
               ,
               unless
               the
               Medium
               be
               once
               taken
               Vniversally
               in
               the
               Premisses
               .
            
             Because
             ,
             otherwise
             ,
             both
             the
             Premisses
             would
             be
             Particulars
             ;
             from
             which
             (
             as
             was
             proved
             §
             .
             16.
             )
             no
             Conclusion
             can
             follow
             .
          
           
             19.
             
             
               The
               Conclusion
               always
               follows
               the
               worser
               part
            
             ;
             that
             is
             ,
             it
             must
             be
             Negative
             or
             Particular
             ,
             if
             either
             of
             the
             Premisses
             be
             such
             .
             The
             reason
             of
             the
             former
             is
             ,
             because
             ,
             if
             either
             of
             the
             Premisses
             be
             Negative
             ,
             then
             the
             Medium
             is
             not
             the
             same
             with
             one
             of
             the
             Terms
             of
             the
             Conclusion
             ;
             and
             ,
             therefore
             ,
             it
             can
             never
             be
             the
             cause
             of
             Identifying
             them
             both
             ,
             which
             is
             done
             by
             inferring
             an
             Affirmative
             Conclusion
             .
             The
             reason
             of
             the
             latter
             is
             ,
             because
             if
             it
             be
             only
             
               in
               part
            
             the
             same
             with
             one
             of
             the
             Extremes
             ,
             it
             cannot
             prove
             those
             
             Extremes
             to
             be
             wholly
             the
             same
             ,
             which
             can
             only
             be
             done
             by
             their
             being
             united
             with
             it
             universally
             ;
             for
             it
             can
             give
             no
             greater
             degree
             of
             Connexion
             to
             the
             two
             Extremes
             than
             it self
             has
             with
             them
             ,
             as
             was
             shown
             §
             .
             10.
             
          
           
             These
             Maxims
             or
             Positions
             being
             shown
             to
             be
             Rational
             ,
             and
             necessarily
             Consequent
             to
             the
             Grounds
             of
             Rigorous
             or
             Syllogistical
             Discoursing
             ,
             we
             proceed
             in
             our
             intended
             Method
             .
          
           
             20.
             
             A
             Singular
             Proposition
             may
             supply
             the
             Place
             of
             a
             Particular
             one
             in
             the
             Minor
             of
             Darii
             and
             Ferio
             .
             For
             a
             Singular
             or
             Individual
             Notion
             is
             ,
             in
             reality
             ,
             some
             part
             of
             the
             Common
             Notion
             ;
             and
             the
             words
             [
             Some
             Man
             ]
             or
             [
             Some
             Men
             ]
             do
             signify
             some
             Individual
             Man
             ,
             or
             Men
             ;
             wherefore
             ,
             abating
             the
             manner
             of
             the
             Indeterminate
             Expression
             ,
             the
             sense
             is
             the
             same
             in
             both
             .
             Hence
             these
             are
             right
             Syllogisms
             and
             Conclusive
             .
          
           
             
               Da-Every
               Philosopher
               resolves
               Effects
               into
               their
               Proper
               Causes
               ,
            
             
               ri
               —
               Aristotle
               is
               a
               Philosopher
               ;
               therefore
            
             
               i
               —
               Aristotle
               resolves
               Effects
               into
               their
               Proper
               Causes
               .
            
             
               Fe-No
               Man
               who
               supposes
               his
               Grounds
               gratis
               is
               a
               Philosopher
               ,
            
             
               ri
               —
               Epicurus
               supposes
               his
               Grounds
               gratis
               ;
               therefore
               ,
            
             
               o
               —
               Epicurus
               is
               not
               a
               Philosopher
               .
            
          
           
             21.
             
             Expository
             Syllogisms
             ,
             that
             consist
             of
             Singular
             Propositions
             are
             true
             and
             perfect
             Syllogisms
             .
             For
             ,
             since
             a
             Syllogism
             is
             such
             a
             Discourse
             
             as
             from
             the
             Clear
             Connexion
             of
             a
             Middle
             Notion
             with
             the
             two
             Extremes
             inferrs
             the
             Connexion
             of
             those
             Extremes
             with
             one
             another
             ,
             and
             Singulars
             have
             
               their
               Notions
            
             as
             well
             as
             Universals
             ,
             and
             may
             be
             connected
             with
             one
             another
             ;
             it
             follows
             that
             (
             in
             case
             these
             Discourses
             be
             not
             Faulty
             in
             other
             respects
             )
             they
             cannot
             ,
             from
             the
             regard
             of
             their
             consisting
             wholly
             of
             Singulars
             ,
             be
             degraded
             from
             being
             true
             and
             perfect
             Syllogisms
             .
             v.
             g.
             
          
           
             
               
                 Tom
                 Long
              
               brought
               me
               a
               Letter
            
             
               This
               Man
               is
               
                 Tom
                 Long
              
               ;
               Therefore
            
             
               This
               Man
               brought
               me
               a
               Letter
               .
            
          
           
             22.
             
             Such
             Syllogisms
             do
             not
             advance
             Science
             .
             For
             ,
             since
             we
             experience
             that
             our
             Soul
             is
             not
             only
             Capable
             of
             having
             Universal
             Notions
             ,
             but
             that
             't
             is
             her
             peculiar
             Nature
             to
             Abstract
             ,
             that
             is
             ,
             to
             draw
             Singular
             Notions
             to
             Universal
             ones
             ;
             and
             ,
             since
             Notions
             are
             the
             Ground
             of
             all
             Knowledge
             ,
             and
             ,
             consequently
             ,
             Universal
             Notions
             of
             Universal
             Knowledges
             ;
             and
             Science
             is
             a
             Perfection
             of
             our
             Mind
             according
             to
             her
             Nature
             ;
             and
             ,
             therefore
             ,
             does
             dilate
             and
             enlarge
             her
             Natural
             Capacity
             by
             Extending
             it
             to
             the
             Knowledge
             of
             Vniversal
             Truths
             :
             Wherefore
             ,
             since
             ,
             on
             the
             other
             side
             ,
             an
             Expository
             Syllogism
             ,
             as
             consisting
             of
             Singulars
             ;
             can
             Conclude
             ,
             or
             gain
             the
             Soul
             knowledge
             of
             no
             more
             but
             some
             
               one
               Singular
            
             ,
             it
             Cramps
             ,
             Contracts
             or
             makes
             Narrow
             her
             Natural
             Capacity
             ;
             whence
             it
             follows
             ,
             that
             such
             Syllogisms
             are
             far
             from
             Perfecting
             the
             
             Soul
             ,
             or
             from
             generating
             Science
             ,
             which
             is
             her
             
               Natural
               Perfection
            
             .
          
           
             23.
             
             Hence
             follows
             ,
             that
             such
             Syllogisms
             are
             good
             for
             Vse
             and
             Practise
             ,
             and
             only
             for
             That
             :
             For
             ,
             since
             such
             Syllogisms
             are
             True
             Discourses
             ,
             and
             ,
             therefore
             ,
             are
             not
             
               wholly
               in
               vain
            
             ,
             but
             must
             be
             good
             for
             something
             ;
             Wherefore
             ,
             since
             they
             conduce
             not
             at
             all
             to
             Speculation
             or
             generating
             Science
             ;
             it
             follows
             that
             they
             must
             be
             good
             for
             Vse
             or
             Practise
             ,
             and
             for
             that
             only
             .
             Again
             ,
             since
             all
             Outward
             Action
             ,
             Use
             and
             Practise
             is
             wholly
             employ'd
             about
             such
             Subjects
             as
             Exist
             ,
             and
             nothing
             Exists
             but
             
               Suppositums
               ,
               Individuums
            
             ,
             or
             Singulars
             ;
             it
             follows
             ,
             that
             Singulars
             are
             the
             Proper
             Subjects
             of
             Artificers
             ,
             or
             such
             as
             work
             Outwardly
             upon
             Determinate
             Matters
             ;
             and
             the
             Knowledge
             of
             the
             Nature
             of
             those
             Singulars
             is
             Useful
             and
             Necessary
             for
             such
             men
             ;
             for
             ,
             by
             this
             ,
             they
             know
             how
             to
             work
             upon
             those
             Subjects
             and
             Manage
             them
             accordingly
             .
             For
             example
             ,
             an
             Architect
             by
             knowing
             the
             certain
             Quantities
             and
             Proportions
             of
             his
             Materials
             (
             Wood
             ,
             Brick
             ,
             or
             Stone
             ,
             )
             may
             build
             a
             House
             ;
             but
             he
             cannot
             ,
             without
             the
             Science
             of
             Mathematicks
             ,
             have
             a
             Clear
             knowledge
             (
             out
             of
             the
             Natures
             of
             those
             Quantities
             )
             why
             it
             must
             be
             so
             always
             ,
             though
             it
             hit
             to
             do
             so
             once
             ,
             or
             
               hic
               est
               nunc
            
             .
          
           
             Note
             that
             
               Practical
               Self
               evidence
            
             may
             oftentimes
             (
             as
             was
             shown
             formerly
             )
             in
             a
             great
             Measure
             supply
             here
             the
             place
             of
             Science
             ,
             and
             Operate
             like
             it
             ;
             though
             it
             can
             never
             arrive
             to
             that
             Clear
             and
             Grounded
             Penetration
             into
             the
             reasons
             of
             such
             ,
             Actions
             as
             is
             found
             in
             Scientifical
             Men.
             
          
           
           
             24.
             
             Hence
             ,
             the
             way
             of
             arguing
             by
             Induction
             can
             never
             breed
             Science
             .
             First
             ,
             because
             out
             of
             pure
             Particulars
             nothing
             follows
             .
             Next
             ,
             because
             to
             Argue
             from
             some
             Part
             or
             Parts
             to
             the
             Whole
             ,
             is
             Inconsequent
             .
             Wherefore
             ,
             we
             cannot
             thence
             Inferr
             an
             Vniversal
             Proposition
             or
             gain
             Science
             of
             any
             Nature
             ,
             unless
             we
             could
             enumerate
             all
             the
             Singulars
             in
             the
             World
             ,
             that
             is
             ,
             
               all
               the
               Parts
            
             so
             to
             make
             up
             an
             Equivalent
             to
             the
             Whole
             ,
             which
             is
             Impossible
             .
          
           
             25.
             
             Hence
             follows
             immediatly
             that
             some
             Vniversal
             Proposition
             must
             be
             taken
             in
             if
             we
             would
             Conclude
             any
             thing
             from
             a
             Singular
             one
             .
             This
             has
             been
             amply
             Show'd
             above
             ;
             and
             ,
             accordingly
             ,
             in
             Mathematicks
             Vniversal
             Maxims
             and
             Axioms
             use
             to
             be
             first
             laid
             ,
             without
             which
             nothing
             in
             any
             Subject
             can
             be
             known
             scientifically
             .
          
           
             26.
             
             Further
             ,
             't
             is
             collected
             from
             our
             former
             Discourse
             that
             Hypotheticall
             or
             Conditional
             Syllogisms
             are
             ,
             in
             proper
             Speech
             ,
             no
             Legitimate
             Syllogisms
             ;
             nor
             ,
             consequently
             ,
             can
             they
             generate
             Science
             ,
             but
             by
             seeing
             ,
             in
             common
             and
             confusedly
             ,
             they
             are
             the
             same
             in
             sense
             with
             Categorical
             ones
             .
             For
             ,
             since
             we
             cannot
             see
             Evidently
             the
             Truth
             of
             any
             Conclusion
             or
             have
             Science
             of
             it
             ,
             but
             by
             seeing
             Evidently
             the
             Connexion
             of
             the
             Two
             Extremes
             with
             the
             Middle
             Term
             ;
             and
             ,
             this
             cannot
             be
             seen
             Evidently
             unless
             all
             the
             Terms
             be
             posturd
             in
             their
             
               right
               place
            
             ,
             as
             is
             done
             in
             the
             First
             Figure
             ;
             therefore
             ,
             since
             neither
             this
             Clear
             Position
             of
             the
             Terms
             ,
             nor
             any
             thing
             like
             it
             ,
             is
             found
             in
             Hypothetical
             Syllogisms
             ,
             they
             are
             not
             in
             proper
             
             Speech
             ,
             Syllogisms
             ;
             any
             more
             than
             are
             some
             sort
             of
             more
             concise
             Rhetorical
             Discourses
             ,
             which
             have
             oftentimes
             virtually
             the
             sense
             of
             a
             Categorical
             Syllogism
             in
             them
             ,
             though
             the
             parts
             of
             it
             be
             disjoynted
             and
             out
             of
             that
             due
             Order
             that
             ought
             to
             be
             in
             a
             Syllogism
             .
          
           
             27.
             
             Wherefore
             all
             Hypothetical
             Syllogisms
             ought
             in
             Disputes
             to
             be
             reduced
             to
             Categorical
             ones
             .
             For
             ,
             the
             Major
             neither
             absolutely
             affirms
             nor
             denies
             ;
             and
             therefore
             cannot
             be
             absolutely
             either
             affirm'd
             or
             deny'd
             .
             Next
             ,
             the
             same
             Major
             proposition
             has
             a
             kind
             of
             Consequence
             in
             its
             single
             self
             ;
             and
             so
             is
             a
             kind
             of
             imperfect
             Syllogism
             even
             taken
             alone
             .
             3ly
             .
             It
             does
             not
             identifie
             it's
             Terms
             ;
             and
             ,
             lastly
             ,
             unless
             they
             be
             reduced
             to
             Categorical
             ones
             ,
             the
             Figure
             of
             its
             parts
             cannot
             clearly
             appear
             .
          
           
             28.
             
             The
             way
             to
             reduce
             them
             is
             to
             vary
             the
             phrase
             or
             tenour
             of
             the
             Words
             ,
             still
             keeping
             the
             same
             sense
             .
          
           
             For
             example
             this
             Hypothetical
             ,
             
               
                 (
                 If
                 Science
                 be
                 a
                 perfection
                 of
                 the
                 mind
                 it
                 ought
                 to
                 sought
                 after
                 .
              
               
                 But
                 Science
                 is
                 a
                 perfection
                 of
                 the
                 Mind
                 ;
              
               
                 Therefore
                 Science
                 ought
                 to
                 be
                 sought
                 after
                 .
                 )
              
            
          
           
             May
             easily
             be
             reduced
             to
             a
             Categorical
             Syllogism
             in
             Barbara
             thus
             .
          
           
             
               What
               ever
               is
               a
               perfection
               of
               the
               Mind
               ought
               to
               be
               look'd
               after
               .
            
             
               But
               all
               Science
               is
               a
               perfection
               of
               the
               mind
               ,
               therefore
            
             
               
               All
               Science
               ought
               to
               be
               look'd
               after
               .
            
          
           
             29.
             
             For
             some
             of
             the
             same
             reasons
             Disjunctive
             Syllogisms
             ought
             to
             be
             reduced
             to
             Categorical
             ones
             ,
             as
             
               
                 It
                 is
                 either
                 Day
                 or
                 Night
                 .
              
               
                 But
                 it
                 is
                 not
                 day
                 ;
              
               
                 Therefore
                 'T
                 is
                 Night
                 .
              
            
          
           
             Which
             may
             be
             reduced
             to
             a
             Categorical
             in
             Darii
             thus
             .
          
           
             
               Da-What
               ever
               time
               is
               not
               Day
               is
               Night
            
             
               ri
               —
               This
               present
               time
               is
               not
               Day
               ,
               therefore
            
             
               i
               —
               This
               present
               time
               is
               Night
               .
            
          
        
         
           
             LESSON
             III.
             Of
             the
             Matter
             of
             a
             Conclusive
             Syllogism
             ;
             or
             ,
             what
             
               Middle
               ▪
               Term
            
             is
             proper
             for
             Demonstration
             .
          
           
             THE
             
               right
               Manner
            
             of
             framing
             a
             Conclusive
             Syllogism
             ,
             or
             of
             drawing
             a
             Consequence
             right
             ,
             which
             is
             the
             Form
             of
             it
             ,
             being
             thus
             laid
             open
             from
             its
             Grounds
             ;
             there
             remains
             no
             more
             to
             be
             done
             as
             to
             the
             Attainment
             of
             Science
             ,
             but
             to
             shew
             what
             is
             the
             proper
             Matter
             of
             such
             a
             rigorous
             Discourse
             :
             For
             ,
             since
             the
             Matter
             and
             Form
             do
             constitute
             the
             whole
             Essence
             or
             Nature
             of
             every
             thing
             ;
             if
             both
             these
             be
             made
             known
             ,
             there
             can
             nothing
             more
             be
             wanting
             for
             us
             to
             conclude
             or
             prove
             Evidently
             ;
             which
             is
             the
             sole
             
             end
             and
             aim
             of
             the
             whole
             Art
             of
             Logick
             .
             Wherefore
             ,
             all
             the
             elaborate
             Rules
             that
             occurr
             in
             common
             Logicians
             ,
             which
             conduce
             not
             to
             this
             end
             ,
             are
             Frivolous
             ,
             and
             meerly
             invented
             for
             vain
             Show
             and
             Ostentation
             ;
             and
             are
             so
             far
             from
             advancing
             Science
             ,
             that
             they
             pester
             the
             way
             to
             it
             by
             making
             in
             more
             Perplext
             and
             Intricate
             ,
             which
             obstructs
             the
             attainment
             of
             it
             .
          
           
             2.
             
             Such
             a
             
               Middle
               Term
            
             as
             is
             Proper
             to
             conjoyn
             the
             other
             two
             is
             the
             
               only
               Matter
            
             of
             a
             Conclusive
             Syllogism
             .
             For
             ;
             since
             there
             can
             be
             in
             a
             Lawful
             Syllogism
             but
             Three
             Terms
             ,
             and
             Two
             of
             them
             are
             given
             to
             our
             hands
             in
             the
             Thesis
             to
             be
             proved
             ,
             and
             the
             right
             Placing
             of
             those
             Terms
             belongs
             to
             the
             Form
             of
             it
             ;
             there
             is
             no
             Consideration
             left
             that
             can
             be
             conceiv'd
             to
             be
             the
             Matter
             of
             it
             ,
             or
             which
             ,
             joyn'd
             with
             the
             Former
             ,
             makes
             it
             Evidently
             Conclude
             ,
             but
             such
             a
             
               Middle
               Term
            
             which
             is
             apt
             to
             conjoyn
             the
             other
             Two
             in
             the
             Conclusion
             .
          
           
             3.
             
             Wherefore
             ,
             such
             a
             Term
             being
             found
             and
             order'd
             in
             the
             
               right
               Form
            
             ,
             nothing
             more
             can
             be
             requir'd
             to
             gain
             Science
             of
             any
             Proposition
             whatever
             .
             For
             ,
             this
             done
             ,
             the
             Conclusion
             so
             necessarily
             follows
             ,
             that
             it
             is
             as
             Impossible
             it
             should
             not
             be
             True
             as
             it
             is
             that
             an
             Identical
             Proposition
             should
             be
             False
             ;
             or
             (
             which
             is
             the
             same
             )
             that
             a
             Contradiction
             should
             be
             True
             ,
             which
             are
             the
             highest
             Impossibilities
             .
             Wherefore
             ,
             since
             to
             have
             Science
             of
             any
             thing
             ,
             is
             to
             know
             evidently
             the
             thing
             
               is
               so
            
             and
             
               cannot
               but
               be
               so
            
             ,
             and
             this
             is
             known
             by
             the
             means
             now
             mentioned
             ;
             it
             follows
             that
             no
             thing
             more
             can
             be
             requir'd
             to
             gain
             Science
             of
             any
             Proposition
             whatever
             .
          
           
           
             4.
             
             Hence
             such
             a
             Syllogism
             is
             Demonstrative
             ,
             and
             to
             produce
             or
             frame
             such
             a
             Syllogism
             is
             to
             Demonstrate
             :
             For
             ,
             since
             a
             Demonstration
             bears
             in
             its
             Notion
             that
             it
             must
             be
             the
             most
             Certain
             and
             most
             Evident
             Proof
             than
             can
             be
             ;
             and
             no
             Proof
             can
             be
             more
             Certain
             than
             that
             which
             renders
             it
             absolutely
             Impossible
             the
             Conclusion
             should
             not
             be
             True
             ;
             nor
             more
             Evident
             than
             that
             which
             engages
             immediately
             the
             highest
             Evidence
             of
             an
             Identical
             Proposition
             ;
             and
             all
             this
             (
             as
             has
             been
             prov'd
             )
             is
             found
             in
             a
             Syllogism
             consisting
             of
             such
             a
             Matter
             and
             such
             a
             Form
             ,
             it
             follows
             that
             such
             a
             Syllogism
             is
             a
             Demonstrative
             one
             ,
             and
             that
             to
             Prove
             by
             such
             a
             Syllogism
             is
             to
             Demonstrate
             .
          
           
             5.
             
             All
             
               Middle
               Terms
            
             that
             are
             Proper
             for
             Demonstration
             must
             be
             taken
             Originally
             from
             the
             Nature
             of
             the
             Thlng
             or
             from
             it's
             Metaphysical
             Verity
             ,
             For
             ,
             since
             all
             Inferiour
             Truths
             are
             therefore
             such
             because
             they
             are
             finally
             resolvable
             into
             Identical
             Propositions
             which
             are
             the
             First
             Truths
             ;
             that
             is
             ,
             because
             those
             First
             Truths
             are
             virtually
             in
             them
             ;
             and
             Identical
             propositions
             are
             therefore
             true
             (
             because
             the
             thing
             
               is
               what
               it
               is
            
             ,
             in
             which
             consists
             its
             Metaphysical
             verity
             ;
             it
             follows
             that
             the
             Verity
             of
             all
             Inferiour
             Truths
             (
             such
             as
             are
             the
             Premisses
             )
             on
             whose
             Truth
             all
             Demonstration
             and
             Truth
             of
             the
             Conclusion
             necessarily
             depends
             ,
             is
             taken
             originally
             from
             the
             Metaphysical
             verity
             of
             the
             Subject
             and
             Predicate
             .
             Again
             ,
             since
             (
             as
             has
             been
             shown
             )
             the
             force
             of
             all
             Consequence
             is
             grounded
             on
             this
             that
             the
             Middle
             Term
             
               is
               the
               same
               with
               it's
               self
               ,
            
             or
             
               what
               
               it
               is
            
             ;
             It
             follows
             that
             the
             Force
             of
             all
             Middle
             Terms
             that
             any
             way
             conduce
             to
             Demonstration
             must
             be
             taken
             originally
             from
             the
             Nature
             of
             the
             Thing
             ,
             or
             from
             it's
             Metaphysical
             Verity
             .
          
           
             6.
             
             We
             can
             have
             no
             Demonstration
             of
             the
             Whole
             Thing
             taken
             
               in
               gross
            
             .
             For
             ,
             the
             Whole
             Thing
             ,
             as
             was
             said
             ,
             may
             be
             consider'd
             diverse
             wayes
             ,
             and
             so
             ground
             many
             Notions
             ,
             and
             contains
             in
             it
             confusedly
             what
             corresponds
             to
             all
             those
             Notions
             we
             can
             frame
             of
             it
             ;
             since
             then
             we
             cannot
             have
             
               at
               once
            
             a
             Distinct
             and
             Clear
             knowledg
             of
             what
             corresponds
             formally
             to
             any
             two
             Notions
             ,
             it
             follows
             that
             we
             can
             have
             no
             Demonstration
             (
             or
             Distinct
             and
             Clear
             Knowledg
             )
             of
             the
             whole
             thing
             taken
             
               in
               Gross
            
             .
          
           
             7.
             
             Wherefore
             ,
             if
             we
             would
             demonstrate
             the
             Nature
             of
             the
             Thing
             according
             to
             what
             's
             Essential
             to
             it
             ,
             we
             must
             take
             in
             pieces
             ,
             Unfold
             ,
             Explicate
             ,
             and
             ,
             as
             it
             were
             ,
             Detail
             the
             Thing
             into
             it's
             
               Essential
               Parts
            
             ,
             that
             so
             we
             may
             look
             more
             clearly
             thro'
             it's
             Nature
             or
             Essence
             ;
             which
             is
             done
             by
             Definitions
             of
             the
             Whole
             first
             ,
             and
             then
             of
             it's
             several
             Essential
             Parts
             ,
             till
             we
             come
             to
             those
             Parts
             of
             it
             which
             are
             most
             known
             ,
             or
             to
             the
             Common
             Head.
             For
             ,
             we
             experience
             that
             we
             have
             but
             a
             Confused
             Notion
             of
             a
             Thing
             while
             it
             is
             exprest
             but
             in
             One
             Word
             ;
             but
             ,
             when
             Many
             Words
             are
             used
             to
             tell
             the
             Nature
             of
             it
             ,
             our
             knowledg
             of
             it
             grows
             Clearer
             ,
             and
             still
             more
             Clear
             and
             Distinct
             after
             each
             of
             those
             Words
             also
             has
             It's
             Meaning
             told
             ,
             or
             is
             Defind
             .
             For
             Example
             ,
             
             ask
             what
             such
             a
             Thing
             is
             ,
             it
             is
             answer'd
             a
             Man
             ;
             which
             gives
             us
             ,
             indeed
             ,
             a
             True
             but
             a
             Confused
             Knowledg
             of
             it
             .
             Whence
             we
             may
             have
             occasion
             to
             ask
             farther
             what
             is
             a
             Man
             ?
             and
             the
             Answer
             is
             a
             
               Rational
               Animal
            
             ;
             which
             clears
             the
             Notion
             of
             Man
             to
             a
             fair
             degree
             .
             But
             ,
             the
             word
             Animal
             is
             also
             Confused
             ,
             tho'
             less
             than
             Homo
             was
             ;
             wherefore
             ,
             to
             gain
             a
             more
             Distinct
             Knowledg
             of
             it
             ,
             we
             set
             our selves
             to
             define
             It
             ,
             and
             we
             find
             it
             to
             be
             a
             Living
             or
             Self-moving
             Thing
             that
             is
             Sensitive
             ,
             or
             which
             is
             mov'd
             by
             Impression
             on
             the
             Senses
             .
             And
             thus
             still
             to
             gain
             Clearer
             Light
             of
             more
             and
             more
             Essential
             Notions
             or
             Considerations
             of
             Man
             ,
             we
             may
             drive
             on
             farther
             the
             Definitions
             of
             the
             ascending
             Genus
             till
             we
             come
             to
             Ens
             or
             Substantia
             ,
             which
             is
             the
             Supreme
             in
             that
             Line
             ,
             (
             and
             the
             Clearest
             of
             any
             except
             Existence
             )
             which
             stints
             our
             quest
             .
             By
             which
             way
             of
             defining
             still
             upwards
             ,
             we
             gain
             many
             Distinct
             Notions
             of
             
               Man's
               Essence
            
             ,
             which
             were
             before
             confusedly
             blended
             in
             the
             single
             word
             [
             Man
             ]
             .
             And
             ,
             were
             the
             Collateral
             Differences
             ,
             which
             constitute
             the
             Inferiour
             notions
             to
             Ens
             ,
             Defin'd
             too
             as
             well
             as
             each
             Genus
             ,
             descending
             in
             a
             right
             Line
             from
             it
             ,
             we
             should
             gain
             a
             most
             Distinct
             and
             clear
             Essential
             Notion
             of
             Man.
             
          
           
             8.
             
             It
             remains
             to
             define
             the
             Difference
             [
             Rational
             ]
             which
             is
             the
             other
             Essential
             Notion
             that
             compounds
             the
             Entire
             Notion
             of
             Man.
             If
             we
             ask
             then
             what
             Reason
             is
             ,
             it
             will
             be
             answer'd
             that
             it
             is
             a
             Faculty
             of
             Deducing
             some
             new
             knowledg
             out
             of
             foregoing
             ones
             ;
             or
             (
             to
             express
             
             it
             in
             the
             Language
             of
             Art
             )
             to
             draw
             a
             Proposition
             call'd
             the
             Conclusion
             from
             two
             other
             true
             ones
             call'd
             the
             Premisses
             .
             To
             know
             more
             distinctly
             what
             this
             Definition
             means
             ,
             we
             may
             ask
             what
             a
             Proposition
             is
             ,
             and
             what
             True
             means
             ,
             and
             it
             will
             be
             answered
             that
             a
             Proposition
             is
             defin'd
             ,
             A
             Speech
             by
             which
             one
             Notion
             is
             Affirm'd
             (
             or
             Deny'd
             )
             of
             another
             .
             Next
             ,
             ask
             what
             a
             Notion
             is
             and
             we
             are
             answer'd
             by
             the
             Definition
             of
             it
             ,
             that
             a
             Notion
             is
             
               the
               very
               Thing
               as
               conceiv'd
               by
               us
               ,
            
             or
             ,
             the
             Thing
             as
             existing
             in
             our
             Understanding
             .
             Ask
             what
             True
             is
             ,
             it
             is
             answer'd
             ,
             it
             is
             the
             Conformity
             of
             what
             is
             in
             our
             Mind
             to
             the
             Thing
             without
             us
             .
             Ask
             what
             Affirming
             is
             ,
             it
             is
             answered
             ,
             it
             is
             the
             Comparing
             one
             of
             the
             Terms
             of
             ●he
             Proposition
             to
             the
             other
             ,
             or
             seeing
             they
             both
             ●gree
             in
             the
             same
             
               Ens.
               Ask
            
             what
             Deducing
             is
             ,
             ●nd
             't
             is
             answer'd
             't
             is
             a
             Comparing
             two
             Terms
             ●o
             a
             Third
             ,
             and
             seeing
             them
             to
             be
             the
             same
             
               with
               it
            
             ,
             and
             thence
             the
             same
             with
             
               one
               another
            
             ;
             All
             which
             being
             known
             ,
             we
             shall
             have
             gain'd
             ●he
             Distinct
             and
             Clear
             Notion
             of
             Reasoning
             or
             
               Exact
               Discoursing
            
             ,
             and
             consequently
             of
             Rationa●ity
             ,
             the
             Power
             which
             produces
             that
             Act.
             
          
           
             9.
             
             Hence
             Proper
             Middle
             Terms
             may
             be
             taken
             from
             the
             Line
             of
             Ens
             (
             and
             the
             same
             may
             be
             said
             of
             any
             other
             Common
             Head
             )
             for
             Demonstrations
             of
             any
             Truth
             that
             belongs
             Essen●ially
             to
             any
             Notion
             or
             Nature
             in
             those
             ●espective
             Lines
             .
             For
             they
             are
             taken
             from
             the
             Definitions
             ,
             afforded
             us
             by
             the
             Genus
             and
             Dif●erence
             in
             each
             Line
             ,
             both
             parts
             of
             which
             De●initions
             are
             Essential
             .
          
           
           
             10.
             
             Tho'
             when
             it
             happens
             otherwise
             it
             wrongs
             not
             the
             Demonstration
             ,
             yet
             this
             is
             best
             done
             when
             the
             Superiour
             Notion
             is
             predicated
             of
             that
             which
             is
             the
             Immediate
             Inferiour
             ,
             and
             that
             Inferiour
             of
             the
             Notion
             immediately
             under
             it
             .
             For
             then
             the
             Middle
             Term
             is
             not
             by
             our
             Choice
             or
             Ordering
             ,
             but
             
               ex
               naturâ
               rei
            
             placed
             in
             the
             middle
             between
             them
             .
             as
             
               
                 Every
                 Animal
                 is
                 a
                 Living
                 thing
                 ,
              
               
                 Every
                 Man
                 is
                 an
                 Animal
                 ,
                 therefore
              
               
                 Every
                 Man
                 is
                 a
                 Living
                 thing
                 .
              
               
                 Every
                 Man
                 is
                 an
                 Animal
                 .
              
               
                 Peter
                 is
                 a
                 Man
                 ,
                 therefore
              
               
                 Peter
                 is
                 an
                 Animal
                 .
              
            
          
           
             10.
             
             The
             same
             may
             be
             said
             when
             any
             of
             the
             Intrinsecal
             Differences
             is
             used
             for
             the
             Middle
             Term
             ;
             even
             tho'
             it
             be
             Remote
             ,
             in
             the
             same
             Line
             ,
             from
             one
             of
             the
             Extremes
             ;
             as
             
               
                 Every
                 Sensitive
                 thing
                 is
                 an
                 Animal
                 ,
              
               
                 Every
                 Worm
                 is
                 a
                 Sensitive
                 thing
                 ;
                 Therefore
              
               
                 Every
                 Worm
                 is
                 an
                 Animal
                 .
              
            
          
           
             The
             same
             holds
             in
             all
             the
             rest
             ,
             whether
             they
             be
             Generical
             or
             Differential
             Notions
             ;
             whether
             Immediate
             or
             Mediate
             .
             For
             ,
             the
             same
             Reason
             concludes
             for
             one
             as
             for
             the
             other
             .
             viz.
             because
             all
             such
             are
             Essential
             Predicates
             ;
             and
             ,
             being
             found
             in
             the
             same
             Essence
             ,
             are
             not
             only
             Identify'd
             in
             the
             same
             Thing
             materially
             ,
             as
             is
             done
             when
             in
             a
             true
             Proposition
             the
             Subjects
             
             and
             Predicates
             are
             in
             Distinct
             Lines
             as
             
               Aethiops
               est
               niger
            
             ;
             but
             being
             ,
             either
             expresly
             ,
             or
             by
             consequence
             ,
             Included
             in
             some
             part
             of
             the
             Definition
             ,
             the
             Formality
             of
             one
             is
             ,
             in
             some
             part
             ,
             the
             Formality
             of
             the
             others
             ;
             as
             the
             Notions
             of
             
               Ens
               ,
               Corpus
               ,
               Mixtum
               ,
               Vivens
               ,
               Sensituum
               ,
            
             are
             found
             
               in
               part
            
             to
             be
             Formally
             in
             the
             Entire
             Notion
             of
             Homo
             .
          
           
             The
             Art
             of
             Dividing
             right
             is
             requisit
             to
             make
             exact
             Definitions
             .
             Because
             the
             Genus
             and
             one
             of
             the
             
               Proper
               Differences
            
             that
             divide
             that
             Common
             Notion
             do
             constitute
             and
             integrate
             the
             Definition
             .
          
           
             Note
             that
             the
             Genus
             must
             be
             Immediate
             ;
             because
             ,
             otherwise
             ,
             it
             confounds
             the
             Intermemediate
             Notions
             with
             the
             Species
             ;
             and
             ,
             so
             ,
             gives
             a
             less-distinct
             Conception
             of
             the
             Notion
             to
             be
             defin'd
             .
             Hence
             ,
             Ens
             or
             
               Vivens
               Rationale
            
             is
             not
             a
             good
             Definition
             of
             Homo
             ;
             because
             Ens
             and
             Vivens
             do
             but
             Confusedly
             ,
             or
             
               in
               part
            
             ,
             speak
             the
             Notion
             or
             Nature
             of
             Animal
             .
             Nor
             is
             Rationale
             the
             Proper
             and
             Immediate
             Difference
             of
             Ens
             and
             Vivens
             .
          
           
             12.
             
             Hence
             Dichotomy
             ,
             or
             a
             Division
             made
             by
             two
             Members
             ,
             is
             the
             best
             .
             For
             ,
             in
             such
             a
             Division
             ,
             the
             Parts
             ,
             if
             rightly
             exprest
             ,
             may
             be
             most
             easily
             seen
             to
             be
             Equivalent
             to
             the
             Whole
             .
          
           
             That
             Dichotomy
             in
             which
             the
             Members
             are
             Contradictory
             is
             the
             very
             best
             Division
             that
             can
             be
             imagin'd
             .
             As
             that
             of
             Ens
             into
             Divisible
             and
             Indivisible
             ;
             (
             that
             is
             not-Divisible
             )
             of
             Animal
             into
             Rational
             and
             Irrational
             ;
             (
             that
             is
             not-Rational
             )
             of
             Number
             ,
             into
             Odd
             and
             Even
             
             (
             or
             not-Odd
             )
             For
             ,
             since
             there
             can
             be
             no
             Middle
             between
             Contradictories
             ,
             it
             is
             Evident
             there
             can
             be
             no
             more
             Members
             than
             Two
             ;
             and
             ,
             consequently
             ,
             that
             those
             Two
             parts
             are
             Equivalent
             to
             the
             Whole
             .
          
           
             13.
             
             The
             Whole
             Definition
             ,
             and
             All
             the
             Members
             of
             a
             Division
             that
             is
             rightly
             made
             ,
             (
             if
             taken
             together
             ,
             )
             may
             be
             a
             proper
             Medium
             for
             a
             Demonstration
             .
             For
             both
             of
             these
             ,
             taken
             together
             ,
             are
             Equivalent
             to
             the
             Whole
             Notion
             Defin'd
             and
             Divided
             ;
             and
             may
             as
             well
             be
             a
             Middle
             Term
             as
             that
             Whole
             Notion
             exprest
             by
             one
             word
             ,
             as
             by
             
               Man.
               Animal
               ,
               &c.
            
             v.
             g.
             
          
           
             
               Every
               Rational
               Animal
               is
               capable
               of
               Science
               ,
            
             
               Every
               Clown
               is
               a
               Rational
               Animal
               ,
               therefore
            
             
               Every
               Clown
               is
               Capable
               of
               Science
               .
            
          
           
             
               What-ever
               is
               either
               Even
               or
               Odd
               is
               capable
               of
               Proportion
               ,
            
             
               All
               Number
               is
               either
               Even
               or
               Odd
               ,
               therefore
            
             
               All
               Number
               is
               capable
               of
               Proportion
               .
            
          
           
             14.
             
             Out
             of
             what
             has
             been
             proved
             't
             is
             seen
             that
             Definitions
             are
             one
             of
             the
             
               Best
               Instruments
            
             or
             Best
             Means
             to
             attain
             Science
             .
             For
             ,
             since
             all
             Knowledg
             is
             taken
             from
             the
             Nature
             of
             the
             Thing
             ;
             and
             ,
             therefore
             all
             Distinct
             and
             Clear
             Knowledg
             (
             such
             as
             Science
             ought
             to
             be
             )
             from
             the
             nature
             of
             the
             Thing
             distinctly
             and
             clearly
             represented
             ;
             and
             this
             (
             as
             has
             been
             shown
             )
             is
             done
             by
             Definitions
             ;
             it
             follows
             that
             Definitions
             are
             one
             of
             the
             Best
             Instruments
             or
             Best
             Means
             to
             attain
             to
             Science
             .
          
           
           
             15.
             
             Another
             use
             to
             be
             made
             of
             Definitions
             in
             order
             to
             Demonstration
             is
             this
             ;
             when
             two
             Notions
             ,
             by
             being
             Remote
             ,
             seem
             in
             a
             manner
             Disparate
             ,
             and
             ,
             so
             ,
             the
             Proposition
             is
             Obscure
             ;
             we
             are
             to
             pursue
             home
             the
             Definitions
             of
             each
             of
             the
             Terms
             till
             something
             that
             is
             
               Formally
               Identical
            
             appears
             in
             both
             of
             them
             ,
             Which
             done
             ,
             all
             farther
             disquisition
             ceases
             ,
             and
             the
             Point
             is
             demonstrated
             .
             For
             example
             ;
             If
             we
             would
             prove
             that
             Virtue
             is
             Laudable
             ,
             we
             shall
             find
             that
             the
             word
             [
             Laudable
             ]
             signifies
             [
             
               deserving
               to
               be
               spoke
               well
               of
            
             ]
             and
             Practical
             Self-Evidence
             ,
             as
             well
             as
             Reason
             ,
             telling
             us
             ,
             that
             ,
             our
             Speech
             being
             nothing
             but
             Signes
             agreed
             on
             by
             Mankind
             to
             express
             their
             thoughts
             ,
             that
             thing
             deserves
             to
             be
             
               spoken
               well
               of
            
             which
             deserves
             to
             be
             
               thought
               well
               of
            
             ;
             and
             that
             what
             's
             according
             to
             the
             true
             Nature
             of
             him
             that
             speaks
             or
             thinks
             ,
             or
             to
             true
             Reason
             ,
             deserves
             to
             be
             judg'd
             by
             him
             Right
             and
             Good
             ,
             that
             is
             ,
             thought
             well
             of
             ,
             To
             which
             add
             that
             Virtue
             is
             nothing
             but
             a
             Disposition
             to
             Act
             according
             to
             
               True
               Reason
            
             ,
             it
             comes
             to
             appear
             that
             [
             Virtuo
             ]
             and
             [
             Laudable
             ]
             have
             something
             couch't
             in
             their
             notions
             that
             is
             
               Formally
               Identical
            
             ;
             and
             that
             this
             Proposition
             ,
             [
             
               Virtue
               is
               Laudable
            
             ]
             is
             full
             as
             Certain
             as
             that
             
               What
               's
               according
               to
               right
               Reason
               is
               according
               to
               right
               Reason
               ,
               or
               what
               's
               Laudable
               is
               Laudable
            
             ;
             which
             seen
             ,
             perfect
             Knowledg
             is
             had
             of
             the
             Truth
             of
             [
             
               Virtue
               is
               Laudable
            
             ]
             that
             is
             ,
             't
             is
             the
             Proposition
             ;
             Evidently
             Concluded
             or
             Demonstrated
             .
          
           
             Note
             hence
             that
             ,
             in
             Resolving
             Truths
             thus
             into
             first
             Principles
             ,
             Rigorous
             Definitions
             
             do
             not
             alwayes
             need
             ,
             but
             Explications
             of
             the
             two
             Notions
             (
             or
             of
             the
             Meaning
             of
             the
             Words
             that
             express
             the
             two
             Terms
             )
             may
             serve
             ,
             so
             they
             be
             
               True
               and
               Solid
            
             ;
             since
             no
             more
             is
             necessary
             in
             this
             case
             but
             to
             resolve
             the
             Inferiour
             Truths
             ,
             and
             the
             Notions
             that
             compound
             them
             ,
             into
             Superiour
             ones
             .
             For
             which
             reason
             also
             Practical
             Self-evidence
             ,
             or
             a
             Knowledg
             agreed
             on
             by
             all
             Mankind
             in
             their
             Natural
             Thoughts
             ,
             through
             Converse
             with
             those
             Natural
             Objects
             ,
             is
             sufficient
             :
             For
             this
             is
             a
             Solid
             Knowledg
             ,
             tho'
             it
             be
             not
             lick't
             into
             Artificial
             shape
             .
             Whence
             it
             may
             Suffice
             oftentimes
             without
             Framing
             the
             Demonstration
             ,
             coucht
             in
             these
             Discourses
             ,
             into
             a
             Syllogistick
             Method
             ;
             unless
             the
             Form
             of
             the
             Discourse
             be
             Deny'd
             .
          
           
             16.
             
             Hence
             follows
             ,
             that
             
               All
               Truths
            
             have
             at
             the
             bottom
             
               Identical
               Propositions
            
             ,
             and
             are
             Grounded
             on
             them
             .
             For
             ,
             since
             all
             Truths
             are
             therefore
             such
             ,
             because
             they
             are
             Conformable
             to
             the
             Nature
             of
             the
             Thing
             ,
             or
             to
             
               its
               being
               what
               it
               is
            
             ,
             which
             is
             express'd
             by
             an
             Identical
             Proposition
             ;
             it
             follows
             that
             all
             Truths
             have
             at
             the
             bottom
             Identical
             Propositions
             and
             are
             Grounded
             on
             them
             .
          
           
             17.
             
             Hence
             every
             Errour
             has
             at
             the
             bottom
             a
             fect
             Contradiction
             ,
             and
             is
             grounded
             on
             it
             .
             For
             ,
             since
             all
             Truths
             ,
             as
             being
             Conformable
             to
             the
             Nature
             of
             the
             Thing
             ,
             are
             grounded
             on
             the
             things
             
               being
               what
               it
               is
            
             ,
             and
             so
             have
             an
             Identical
             Proposition
             for
             their
             Bases
             ;
             therefore
             ,
             for
             the
             same
             
             reason
             ,
             every
             Error
             ,
             being
             a
             Dis-conformity
             to
             the
             Thing
             ,
             or
             a
             Deviation
             from
             its
             
               being
               what
               it
               is
            
             ,
             must
             be
             Grounded
             on
             this
             ,
             as
             its
             first
             Principle
             ,
             that
             the
             Thing
             
               is
               not
               what
               it
               is
            
             ,
             which
             is
             a
             perfect
             Contradiction
             .
          
           
             18.
             
             Hence
             follows
             necessarily
             ,
             that
             ,
             if
             Art
             and
             Industry
             be
             not
             wanting
             ,
             Every
             Truth
             is
             Reducible
             to
             a
             
               Self
               evid●nt
            
             or
             an
             
               Identical
               Proposition
            
             ,
             and
             every
             Errour
             to
             a
             Contradiction
             .
             For
             ,
             since
             these
             (
             as
             has
             been
             prov'd
             )
             are
             the
             Bas●s
             or
             bottom-Principles
             of
             all
             Truths
             and
             Falshoods
             ;
             and
             all
             Inferiour
             Propositions
             derìve
             all
             their
             Truth
             or
             Falshood
             from
             the
             First
             Truths
             or
             Falshoods
             ,
             that
             is
             ,
             from
             Identical
             Propositions
             or
             Contradictions
             ;
             it
             follows
             that
             ,
             either
             no
             Truth
             or
             Falshood
             can
             be
             finally
             known
             ,
             or
             be
             Knowable
             or
             Provable
             to
             be
             such
             ;
             or
             else
             they
             must
             be
             Reducible
             either
             to
             Identical
             Propositions
             or
             to
             Contradictions
             ,
             as
             the
             Tests
             of
             their
             Truth
             or
             Falsity
             .
          
           
             Corol.
             I.
             Hence
             follows
             that
             ,
             all
             Learning
             being
             Knowledge
             ,
             those
             Men
             only
             ought
             to
             be
             accounted
             ,
             Absolutely
             speaking
             ,
             True
             Schollars
             or
             perfectly
             Learned
             ,
             who
             can
             thus
             settle
             Truth
             and
             confute
             Errour
             ;
             that
             is
             ,
             thus
             Demonstrate
             the
             Conformity
             of
             the
             Position
             he
             maintains
             to
             the
             
               Nature
               of
               the
               Thing
            
             ,
             or
             the
             Disconformity
             of
             his
             Adversaries
             Thesis
             to
             the
             Essence
             of
             the
             Subject
             under
             Dispute
             .
             By
             which
             it
             will
             appear
             how
             Unjustly
             many
             Men
             are
             esteem'd
             Learned
             ,
             by
             the
             Generality
             ,
             meerly
             for
             their
             having
             read
             a
             Multitude
             of
             Authors
             :
             Since
             the
             Former
             know
             the
             Truth
             of
             the
             Things
             ,
             or
             of
             the
             
             Subjects
             discours'd
             of
             ;
             These
             only
             know
             it
             to
             be
             True
             ,
             that
             such
             and
             such
             Authors
             ,
             say
             thus
             or
             thus
             .
             Those
             are
             such
             Schollars
             as
             have
             God
             and
             Nature
             for
             their
             Masters
             .
             These
             are
             only
             the
             Schollars
             of
             
               meer
               Men
            
             ;
             who
             ,
             if
             they
             take
             not
             this
             way
             ,
             speak
             out
             of
             Fancy
             ,
             which
             is
             Ungrounded
             ,
             and
             therefore
             Various
             and
             Inconstant
             :
             Whence
             ,
             such
             Men
             of
             Reading
             use
             to
             fill
             their
             Heads
             with
             a
             gallimowfry
             of
             thrums
             ends
             of
             Sayings
             glean'd
             from
             diverse
             Logicians
             or
             Philosophers
             discoursing
             thus
             or
             thus
             ;
             but
             if
             you
             put
             them
             to
             Demonstrate
             any
             point
             ,
             or
             to
             Reduce
             it
             to
             its
             First
             Principles
             ,
             they
             are
             utterly
             at
             a
             Loss
             .
             A
             certain
             Sign
             they
             do
             not
             ,
             in
             true
             speech
             ,
             know
             any
             thing
             .
          
           
             Corol.
             II.
             Were
             the
             Method
             of
             
               Reducing
               Truths
            
             ,
             as
             is
             abovesaid
             ,
             well
             settled
             ,
             Probability
             in
             Speculatives
             (
             which
             is
             the
             
               bane
               of
               Science
            
             )
             would
             be
             quite
             dash'd
             out
             of
             countenance
             ,
             and
             sham'd
             out
             of
             the
             Schools
             .
             To
             do
             which
             ,
             how
             highly
             it
             conduces
             to
             the
             Advancement
             of
             Science
             ,
             is
             ●●sily
             discernible
             by
             the
             dimmest
             Eye
             .
          
        
         
           
           
             LESSON
             IV.
             How
             every
             Truth
             is
             to
             be
             Reduced
             to
             an
             
               Identical
               Proposition
            
             ;
             and
             consequently
             ,
             every
             Errour
             to
             a
             Contradiction
             ;
             What
             Consequences
             follow
             thence
             of
             one
             Truth
             being
             in
             another
             ;
             and
             of
             the
             Science
             of
             Pure
             Spirits
             .
          
           
             1.
             
             TO
             Reduce
             any
             Truth
             to
             an
             Identical
             Proposition
             is
             nothing
             but
             to
             show
             clearly
             that
             ,
             if
             you
             deny
             such
             a
             Truth
             ,
             you
             must
             ,
             by
             consequence
             ,
             deny
             the
             Identical
             one
             which
             is
             proper
             to
             that
             Subject
             ,
             and
             expresses
             its
             
               being
               what
               it
               is
            
             .
             For
             ,
             since
             the
             Reducing
             Inferiour
             Truths
             in
             any
             Subject
             to
             those
             which
             are
             Supreme
             or
             Identical
             is
             perform'd
             by
             way
             of
             Discourse
             or
             drawing
             Consequences
             ;
             and
             ,
             it
             is
             Evident
             that
             those
             Propositions
             which
             are
             Inferiour
             Truths
             ,
             and
             the
             Supreme
             ones
             cannot
             be
             the
             same
             Formally
             and
             Expresly
             ;
             it
             follows
             that
             they
             can
             only
             be
             the
             same
             Virtually
             ,
             or
             as
             one
             Truth
             is
             Included
             in
             another
             .
             Wherefore
             as
             Deducing
             is
             nothing
             but
             Deriving
             downwards
             the
             verity
             which
             was
             in
             some
             Higher
             Truths
             to
             the
             Inferiour
             ones
             ;
             so
             Reducing
             is
             the
             carrying
             upwards
             or
             Resolving
             those
             Inferiour
             Truths
             into
             those
             
             Higher
             ones
             on
             which
             they
             Depend
             ,
             and
             the
             showing
             them
             to
             be
             
               by
               consequence
            
             the
             Same
             ;
             or
             that
             the
             Inferiour
             Thesis
             must
             needs
             be
             True
             ,
             if
             the
             Identical
             or
             Supreme
             one
             be
             so
             ;
             and
             that
             the
             Supreme
             one
             cannot
             be
             True
             ,
             unless
             the
             Inferiour
             one
             be
             such
             also
             :
             So
             that
             the
             verity
             of
             the
             Supreme
             Truth
             does
             
               by
               consequence
            
             stand
             engag'd
             in
             the
             Patronage
             of
             the
             Inferiour
             one
             .
          
           
             L●mma
             .
             All
             Essences
             consist
             in
             an
             Indivisible
             .
             For
             ,
             since
             Essence
             is
             the
             Form
             of
             the
             Ens
             ,
             and
             Ens
             that
             which
             is
             
               Capable
               of
               Existing
            
             ,
             and
             nothing
             can
             Exist
             but
             that
             which
             is
             Ultimately
             determin'd
             in
             the
             line
             of
             Ens
             ,
             and
             distinguisht
             from
             all
             others
             in
             that
             Line
             ;
             and
             ,
             any
             Essential
             Predicate
             taken
             away
             ,
             it
             wants
             Part
             of
             its
             Essence
             ,
             that
             is
             ,
             Part
             of
             that
             which
             was
             to
             Constitute
             it
             such
             an
             Ens
             ,
             and
             distinguish
             it
             from
             all
             others
             ,
             that
             is
             ,
             which
             Determin
             it
             to
             be
             This
             ;
             it
             follows
             that
             the
             Notion
             of
             Ens
             or
             Essence
             requires
             a
             Totality
             of
             all
             its
             Essential
             parts
             :
             But
             a
             Totality
             (
             since
             the
             least
             part
             defalkt
             from
             it
             makes
             it
             to
             be
             
               no
               Totum
            
             )
             consists
             in
             an
             Indivisibility
             ;
             therefore
             All
             Essences
             consist
             in
             an
             Indivisible
             .
          
           
             2.
             
             Hence
             an
             easie
             way
             is
             chalkt
             out
             how
             to
             Reduce
             any
             Truth
             to
             an
             Identical
             Proposition
             or
             any
             Errour
             to
             a
             Contradiction
             .
             For
             ,
             let
             but
             the
             Subject
             of
             the
             Discourse
             (
             Homo
             for
             example
             )
             be
             Defin'd
             ,
             and
             the
             two
             parts
             of
             its
             Definition
             be
             Defind
             likewise
             ,
             and
             so
             forwards
             ;
             we
             shall
             have
             gain'd
             a
             clear
             and
             distinct
             Notion
             of
             the
             Subject
             ,
             and
             of
             all
             its
             Essential
             parts
             .
             If
             ,
             then
             ,
             the
             Discourse
             be
             about
             the
             Nature
             or
             Essence
             of
             Homo
             ;
             all
             the
             Divisions
             of
             the
             parts
             of
             that
             Essence
             ,
             which
             are
             Common
             Notions
             ,
             being
             (
             as
             
             they
             ought
             )
             made
             by
             Contradictory
             Differences
             ,
             and
             this
             from
             the
             Notion
             of
             Ens
             to
             the
             very
             Notion
             Discours'd
             of
             ;
             consequently
             ,
             that
             Discourse
             must
             either
             evidently
             clash
             with
             and
             
               Contradict
               some
            
             one
             of
             those
             Essential
             Parts
             ,
             or
             Agree
             to
             them
             All.
             If
             it
             contradicts
             any
             one
             of
             them
             ,
             then
             ,
             since
             Essences
             consist
             in
             an
             Indivisible
             ,
             it
             does
             ,
             by
             consequence
             ,
             destroy
             the
             whole
             Essence
             of
             the
             Subject
             ,
             and
             make
             homo
             not
             to
             be
             homo
             ;
             and
             ,
             if
             it
             Agrees
             with
             All
             its
             parts
             ,
             then
             ,
             since
             ,
             
               All
               the
               parts
            
             are
             evidently
             the
             whole
             ,
             't
             is
             by
             consequence
             
               as
               Certain
            
             as
             it
             is
             that
             Homo
             is
             Homo
             ;
             since
             to
             say
             that
             Homo
             is
             an
             Ens
             ,
             and
             such
             an
             Ens
             as
             is
             Corpus
             ,
             and
             such
             a
             Corpus
             as
             is
             Compounded
             ,
             and
             such
             a
             Compound
             Body
             as
             is
             Vivens
             ,
             and
             such
             a
             Vivens
             ,
             as
             is
             Sensitive
             or
             an
             Animal
             ,
             and
             such
             an
             Animal
             as
             can
             have
             Notions
             in
             it
             ,
             and
             can
             Compare
             one
             Notion
             to
             another
             ,
             and
             two
             to
             a
             Third
             ,
             is
             evidently
             to
             say
             in
             Equivalent
             Terms
             
               Homo
               est
               Homo
            
             :
          
           
             3.
             
             Another
             Method
             of
             Resolving
             all
             Truths
             into
             Identical
             Propositions
             is
             to
             Define
             both
             the
             Subject
             and
             Predicate
             ,
             and
             to
             pursue
             their
             Definitions
             till
             some
             Notion
             that
             is
             perfectly
             Identical
             appears
             in
             both
             ;
             as
             is
             Instanced
             in
             this
             proposition
             [
             Virtue
             is
             Laudable
             ]
             in
             the
             last
             Lesson
             §
             .
             15.
             
          
           
             4.
             
             Moreover
             ,
             all
             Conclusions
             formally
             
               as
               such
            
             ,
             that
             is
             ,
             considering
             them
             as
             Inferr'd
             or
             Concluded
             ,
             are
             resolv'd
             finally
             into
             this
             Identical
             Proposition
             ,
             [
             
               The
               same
               is
               the
               same
               with
               its
               self
            
             ]
             as
             has
             been
             demonstrated
             above
             B.
             2.
             
             L.
             3.
             
             §
             .
             10.
             
          
           
             5.
             
             Wherefore
             ,
             the
             Method
             being
             settled
             of
             Reducing
             to
             Identical
             Propositions
             both
             Inferiour
             
             Truths
             ,
             which
             are
             the
             Premisses
             ;
             and
             ,
             also
             the
             Necessity
             of
             the
             Following
             of
             the
             Conclusions
             from
             their
             respective
             Premisses
             ,
             which
             is
             the
             Consequence
             ;
             it
             is
             hard
             to
             conceive
             what
             can
             be
             farther
             wanting
             to
             the
             
               Method
               to
               Science
            
             ;
             so
             these
             Rules
             be
             thorowly
             penetrated
             ,
             and
             industriously
             put
             in
             Practice
             .
          
           
             6.
             
             All
             Truths
             whatever
             that
             concern
             the
             Essences
             of
             things
             ,
             if
             we
             have
             but
             Notions
             of
             the
             Terms
             of
             the
             Propositions
             which
             express
             them
             ,
             do
             come
             within
             the
             Compass
             of
             this
             Method
             ,
             and
             are
             Demonstrable
             .
             For
             ,
             since
             all
             Truths
             ,
             whose
             Terms
             we
             understand
             ,
             do
             consist
             of
             Notions
             ;
             and
             ,
             it
             s
             not
             hard
             to
             know
             to
             what
             
               Common
               Head
            
             those
             Notions
             do
             belong
             ,
             nor
             insuperably
             hard
             to
             Divide
             by
             Proper
             Differences
             that
             Common
             Head
             ;
             nor
             the
             less
             General
             Notions
             under
             that
             Head
             ,
             till
             we
             come
             to
             the
             very
             Notions
             whose
             Connexion
             is
             in
             question
             ;
             it
             follows
             ,
             that
             all
             Propositions
             belonging
             to
             any
             Head
             ,
             are
             ,
             for
             the
             same
             reason
             ,
             equally
             Reducible
             to
             their
             Proper
             Identicals
             ;
             since
             all
             the
             Predicates
             in
             the
             nine
             last
             Common
             Heads
             ,
             which
             are
             Analogically
             Entia
             ,
             have
             also
             their
             Analogical
             Essences
             ;
             of
             which
             we
             can
             have
             as
             clear
             and
             distinct
             Notions
             as
             we
             have
             of
             the
             First
             Common
             Head
             which
             is
             properly
             Ens
             ;
             and
             ,
             so
             we
             can
             as
             easily
             define
             their
             Abstract
             Notions
             as
             we
             can
             the
             other
             ,
             (
             or
             rather
             much
             more
             easily
             )
             and
             consequently
             Reduce
             them
             to
             their
             Identicals
             .
          
           
             7.
             
             Hence
             we
             can
             Discourse
             Scientifically
             ,
             or
             have
             true
             Science
             ,
             not
             only
             of
             Quantities
             ,
             which
             are
             the
             Subject
             of
             Mathematicks
             ;
             but
             ,
             with
             equal
             reason
             ,
             of
             Virtues
             and
             Vices
             ,
             which
             are
             
             the
             Subject
             of
             Ethicks
             .
             For
             ,
             we
             can
             equally
             Abstract
             the
             Notions
             of
             the
             several
             Virtues
             ,
             have
             a
             Distinct
             Conception
             of
             them
             ,
             equally
             define
             them
             ,
             and
             by
             that
             means
             equally
             Reduce
             them
             to
             their
             Identicals
             .
             And
             the
             same
             may
             be
             said
             of
             other
             Qualities
             that
             affect
             our
             Senses
             very
             distinctly
             ,
             as
             Heat
             ,
             Cold
             ,
             Moist
             ,
             Dry
             :
             &c.
             
          
           
             Note
             ,
             that
             in
             such
             as
             these
             ,
             if
             it
             be
             too
             laborious
             to
             arrive
             at
             their
             Definitions
             by
             dividing
             the
             Common
             Genus
             ,
             as
             it
             often
             happens
             when
             the
             Dividing
             Members
             are
             more
             than
             Two
             ,
             and
             are
             not
             Contradictory
             to
             one
             another
             ;
             then
             we
             may
             frame
             our
             Definitions
             of
             them
             by
             observing
             the
             carriage
             of
             the
             Vulgar
             towards
             them
             ,
             or
             their
             Sayings
             concerning
             them
             ,
             For
             such
             Qualities
             ,
             being
             sensible
             ones
             ,
             are
             the
             Objects
             of
             the
             Senses
             of
             Mankind
             ,
             and
             do
             imprint
             Lively
             and
             Distinct
             Notions
             of
             themselves
             
               in
               all
               men
            
             .
             Wherefore
             their
             Sayings
             being
             the
             Effect
             of
             the
             true
             Notions
             they
             have
             of
             them
             ,
             they
             (
             if
             enow
             of
             them
             be
             collected
             )
             must
             give
             us
             the
             true
             Notion
             of
             them
             ;
             or
             which
             is
             all
             one
             ,
             of
             what
             they
             mean
             by
             the
             Word
             that
             expresses
             them
             ,
             which
             is
             equivalent
             in
             Sense
             to
             a
             perfect
             Definition
             .
             For
             example
             ,
             when
             they
             speak
             of
             those
             Qualities
             we
             call
             Dry
             and
             Moist
             ,
             we
             shall
             observe
             that
             they
             are
             sollicitous
             lest
             Moist
             things
             should
             squander
             and
             run
             about
             ,
             and
             therefore
             they
             are
             careful
             themselves
             to
             put
             such
             things
             in
             some
             Receptacle
             or
             Vessel
             that
             may
             keep
             them
             from
             doing
             so
             ;
             or
             they
             bid
             their
             Servants
             do
             it
             .
             On
             the
             Contrary
             ,
             they
             bid
             them
             set
             Dry
             things
             on
             the
             Cupboard
             ,
             or
             on
             a
             Shelf
             ;
             and
             never
             put
             them
             in
             a
             Vessel
             ,
             or
             be
             at
             the
             needless
             labour
             of
             pounding
             
             them
             into
             a
             Pot
             or
             Tub
             ,
             out
             of
             fear
             they
             should
             squander
             about
             .
             Which
             sayings
             and
             behaviour
             of
             theirs
             gives
             us
             the
             Definitions
             of
             both
             those
             Qualities
             ;
             viz.
             that
             Moist
             is
             that
             which
             
               difficultly
               keeps
               its
               own
               bounds
            
             or
             Figure
             ,
             and
             
               is
               easily
               accommodated
               to
               the
               bounds
               of
               another
               thing
            
             ;
             and
             Dry
             is
             that
             which
             
               easily
               retains
               its
               own
               bounds
            
             or
             Figure
             ,
             and
             is
             
               Difficulty
               accommodated
               to
               the
               bounds
               of
               another
            
             ;
             which
             are
             the
             very
             Definitions
             ,
             which
             that
             great
             Observer
             of
             Nature
             ,
             Aristotle
             ,
             gives
             us
             of
             those
             two
             Qualities
             .
          
           
             Note
             II.
             Whence
             we
             may
             ,
             with
             a
             humble
             Acknowledgment
             and
             Thanks
             ,
             reflect
             on
             the
             Infinite
             Goodness
             of
             the
             God
             of
             Truth
             ,
             who
             unenviously
             bestows
             knowledge
             on
             all
             ,
             who
             will
             dispose
             themselves
             to
             receive
             it
             ;
             that
             ,
             where-ever
             Art
             ,
             by
             reason
             of
             our
             Shortness
             ,
             is
             at
             a
             plunge
             ,
             he
             supplies
             it
             by
             Practical
             Self-evidence
             ,
             or
             the
             naturally
             instill'd
             Knowledge
             of
             the
             Vulgar
             :
             whence
             it
             is
             a
             high
             Pride
             in
             the
             greatest
             
               Men
               of
               Art
            
             ,
             to
             conceit
             that
             they
             are
             above
             being
             still
             the
             
               Children
               of
               Nature
            
             ;
             whereas
             't
             is
             the
             best
             Title
             they
             have
             to
             True
             and
             Solid
             Learning
             .
             —
             
               Sus
               Minervam
            
             —
          
           
             8.
             
             All
             Conclusions
             are
             virtually
             in
             the
             Premisses
             ;
             For
             ,
             since
             the
             Premisses
             ,
             by
             Means
             of
             the
             
               Middle
               Term
            
             and
             the
             
               right
               Placing
            
             of
             it
             ,
             have
             in
             them
             the
             whole
             force
             of
             the
             Consequence
             ;
             and
             the
             Consequence
             cannot
             be
             of
             nothing
             but
             must
             be
             of
             some
             Determinate
             Proposition
             ,
             which
             can
             be
             nothing
             but
             the
             Conclusion
             ;
             it
             follows
             that
             all
             
             Conclusions
             are
             virtually
             in
             the
             Premisses
             .
             Again
             ,
             since
             ,
             before
             we
             Conclude
             Determinately
             and
             Expresly
             we
             must
             know
             what
             to
             Conclude
             ,
             and
             we
             know
             what
             to
             Conclude
             by
             knowing
             the
             Premisses
             ,
             and
             the
             Conclusion
             is
             that
             Proposition
             which
             is
             to
             be
             Concluded
             ;
             it
             follows
             evidently
             that
             ,
             since
             we
             know
             the
             Conclusion
             ,
             e'er
             we
             Actually
             Inferr
             and
             Express
             it
             ,
             to
             be
             in
             the
             Premisses
             ,
             it
             is
             there
             virtually
             .
          
           
             9.
             
             All
             Deduced
             Truths
             are
             virtually
             in
             one
             another
             .
             For
             ,
             since
             all
             Deduced
             Truths
             are
             Conclusions
             ,
             and
             the
             Conclusions
             are
             virtually
             in
             the
             Premisses
             ;
             and
             the
             same
             reason
             holds
             for
             all
             the
             following
             Conclusions
             as
             for
             the
             first
             ,
             or
             for
             one
             single
             one
             ;
             it
             follows
             that
             ,
             let
             there
             be
             never
             so
             many
             orderly-succeeding
             Syllogisms
             necessary
             to
             prove
             any
             point
             ,
             the
             Conclusions
             are
             still
             in
             the
             Premisses
             and
             the
             following
             ones
             in
             those
             that
             went
             before
             them
             .
          
           
             10.
             
             All
             Truths
             are
             virtually
             in
             the
             
               Identical
               Propositions
            
             ;
             and
             ,
             consequently
             ,
             in
             the
             Definitions
             .
             For
             since
             all
             Truths
             are
             
               taken
               from
            
             the
             Nature
             of
             the
             Things
             ,
             and
             from
             their
             Metaphysical
             verity
             ,
             and
             consequently
             are
             in
             the
             Nature
             of
             the
             Thing
             fundamentally
             ;
             and
             This
             is
             Contain'd
             and
             Exprest
             in
             the
             whole
             by
             Identical
             Propositions
             ,
             and
             
               in
               all
               its
               parts
            
             by
             the
             Definitions
             ;
             it
             follows
             that
             all
             Truths
             are
             Virtually
             contain'd
             in
             
               Identical
               Propositions
            
             ,
             and
             ,
             consequently
             ,
             in
             the
             Definitions
             .
          
           
             11.
             
             From
             what
             's
             lately
             said
             ,
             't
             is
             evinced
             that
             ,
             if
             a
             Middle
             Term
             be
             taken
             which
             is
             a
             
               Proper
               Cause
            
             or
             
               Proper
               Effect
            
             ,
             the
             Conclusion
             is
             seen
             to
             be
             in
             the
             Premisses
             .
             For
             ,
             though
             the
             Proper
             
             Causes
             and
             Effects
             be
             not
             the
             very
             Essence
             of
             the
             Thing
             ;
             yet
             ,
             since
             an
             Effect
             is
             a
             Participation
             of
             the
             Cause
             ,
             and
             so
             is
             apt
             to
             manifest
             the
             Nature
             of
             the
             Proper
             Cause
             that
             produced
             it
             ;
             and
             ,
             the
             Operation
             of
             a
             Proper
             Cause
             is
             nothing
             but
             the
             *
             Existence
             of
             such
             a
             Cause
             (
             which
             is
             sutable
             to
             its
             Essence
             )
             imprinted
             upon
             the
             Patient
             ;
             hence
             ,
             such
             Mediums
             do
             Demonstrably
             and
             Mutually
             inferr
             one
             another
             ;
             and
             therefore
             nothing
             hinders
             ,
             but
             that
             the
             Conclusions
             may
             be
             seen
             to
             be
             in
             the
             Premisses
             as
             well
             in
             such
             Syllogisms
             as
             in
             those
             which
             have
             an
             Essential
             Notion
             for
             their
             Middle
             Term.
             
          
           
             12.
             
             Hence
             all
             Natural
             Truths
             ,
             and
             this
             throughout
             the
             whole
             Course
             of
             Nature
             ,
             from
             the
             very
             Creation
             ,
             are
             virtually
             in
             one
             another
             ,
             For
             ,
             since
             ,
             as
             will
             be
             more
             clearly
             seen
             hereafter
             ,
             all
             those
             Natural
             Effects
             were
             Demonstrative
             of
             their
             Proper
             Causes
             ,
             and
             those
             Causes
             Demonstrative
             of
             their
             proper
             Effects
             ;
             and
             this
             from
             the
             First
             starting
             of
             Nature
             into
             Motion
             ;
             and
             so
             were
             apt
             to
             Inferr
             one
             another
             
               all
               along
            
             ;
             that
             is
             ,
             new
             Conclusions
             were
             still
             apt
             to
             spring
             from
             such
             Middle
             Terms
             Connected
             with
             the
             two
             Extremes
             in
             the
             Premisses
             ;
             and
             ,
             consequently
             ,
             the
             Truth
             of
             those
             Conclusions
             were
             all
             along
             Virtually
             in
             those
             several
             Premisses
             ;
             it
             follows
             that
             all
             Natural
             Truths
             are
             
               in
               one
               another
            
             ,
             and
             this
             throughout
             the
             whole
             Series
             or
             Course
             of
             Nature
             from
             the
             very
             Creation
             .
          
           
             13.
             
             Hence
             ,
             had
             we
             liv'd
             in
             every
             Place
             ,
             and
             in
             every
             part
             of
             Time
             ,
             where
             and
             when
             those
             several
             
             Causes
             wrought
             those
             several
             Effects
             ,
             and
             had
             been
             endowed
             with
             Capacity
             Sufficient
             for
             such
             a
             performance
             ,
             and
             not
             been
             diverted
             with
             other
             thoughts
             from
             Application
             to
             that
             work
             ;
             we
             might
             have
             actually
             Demonstrated
             those
             Effects
             by
             their
             Proper
             Causes
             or
             those
             Causes
             by
             their
             Proper
             Effects
             ,
             through
             the
             whole
             Series
             or
             Course
             of
             the
             World
             ,
             from
             the
             beginning
             to
             the
             end
             ;
             except
             Miracle
             had
             alter'd
             that
             Natural
             Course
             .
             For
             ,
             in
             that
             case
             ,
             all
             those
             Subjects
             had
             afforded
             us
             Matter
             or
             fit
             Mediums
             for
             Demonstration
             ,
             as
             well
             as
             any
             single
             Subject
             does
             now
             ;
             Wherefore
             ,
             if
             we
             had
             had
             wit
             enough
             to
             demonstrate
             as
             aforesaid
             ,
             and
             that
             wit
             sufficiently
             apply'd
             in
             every
             circumstance
             ,
             it
             had
             been
             done
             .
          
           
             14.
             
             Hence
             every
             Soul
             separated
             from
             the
             Body
             that
             knows
             any
             one
             Natural
             Truth
             knows
             
               all
               Nature
            
             ,
             and
             this
             
               all
               at
               once
            
             ,
             at
             the
             first
             Instant
             of
             her
             Separation
             .
             For
             ,
             since
             all
             Nature
             is
             carry'd
             on
             by
             Proper
             Causes
             ,
             and
             Proper
             Effects
             ,
             and
             those
             Mutually
             inferr
             one
             another
             ;
             that
             is
             ,
             the
             Truth
             grounded
             on
             the
             one
             is
             seen
             to
             be
             in
             the
             Truth
             grounded
             on
             the
             other
             ,
             as
             being
             
               Virtually
               in
               one
               another
            
             ,
             and
             we
             experience
             that
             the
             Capacity
             of
             the
             Soul
             to
             know
             Truths
             is
             not
             fill'd
             by
             knowing
             many
             Truths
             ,
             but
             is
             Enlarged
             and
             Enabled
             to
             know
             still
             more
             ;
             and
             ,
             being
             clear
             of
             the
             Body
             ,
             she
             is
             not
             distracted
             by
             Objects
             working
             upon
             the
             Senses
             and
             the
             Fancy
             ,
             but
             intimately
             and
             necessarily
             present
             to
             her self
             ,
             and
             ,
             consequently
             ,
             to
             what
             is
             
               in
               her self
            
             ;
             and
             so
             is
             Addicted
             ,
             Apply'd
             and
             Naturally
             Necessitated
             to
             know
             the
             Nature
             of
             her
             Body
             ,
             and
             ,
             
             consequently
             of
             her self
             ,
             as
             being
             the
             Form
             of
             that
             Body
             ,
             and
             fitted
             for
             it
             ;
             and
             ,
             by
             her self
             to
             know
             all
             the
             Truths
             Connected
             with
             the
             Knowledge
             of
             her self
             ,
             that
             is
             (
             as
             was
             shown
             )
             
               all
               Nature
            
             ;
             and
             this
             ,
             not
             Successively
             ,
             one
             Truth
             
               after
               another
            
             ,
             as
             she
             did
             when
             she
             was
             in
             the
             Body
             and
             needed
             the
             Fancy
             ,
             and
             so
             accommodated
             her
             manner
             of
             working
             to
             its
             
               slow
               pace
            
             ,
             but
             ,
             being
             now
             a
             Pure
             Spirit
             and
             Indivisible
             ▪
             and
             so
             not
             commensurable
             to
             Time
             ,
             or
             to
             before
             and
             after
             ,
             which
             are
             the
             Differences
             of
             Time
             ,
             she
             is
             to
             know
             all
             she
             could
             know
             in
             the
             first
             instant
             she
             was
             a
             Pure
             Spirit
             ,
             that
             is
             ,
             at
             the
             Instant
             of
             her
             Separation
             .
             These
             things
             being
             evidently
             so
             ,
             it
             follows
             that
             every
             Soul
             separated
             from
             the
             Body
             ,
             that
             knew
             
               any
               one
            
             Natural
             Truth
             ,
             knows
             
               all
               Nature
            
             ,
             and
             this
             ,
             
               all
               at
               once
            
             ,
             in
             the
             first
             instant
             of
             her
             Separation
             .
             But
             of
             this
             more
             hereafter
             .
          
           
             Corol.
             I.
             Hence
             we
             may
             frame
             some
             imperfect
             Conception
             how
             our
             Science
             differs
             from
             that
             of
             Angels
             ,
             and
             how
             Angels
             must
             know
             things
             Intuitively
             .
             For
             ,
             since
             they
             have
             
               no
               Senses
            
             ,
             they
             can
             have
             no
             Abstracted
             Notions
             by
             different
             Impressions
             from
             the
             Objects
             on
             the
             Senses
             ;
             nor
             ,
             consequently
             ,
             can
             they
             Compound
             any
             two
             Notions
             to
             frame
             a
             Proposition
             ;
             much
             less
             can
             they
             Discourse
             ,
             or
             Compare
             Two
             Notions
             to
             a
             Third
             ,
             and
             so
             deduce
             thence
             New
             Knowledges
             ,
             call'd
             Conclusions
             :
             It
             is
             left
             therefore
             ,
             that
             they
             must
             a
             tone
             view
             ,
             comprehend
             entirely
             the
             Metaphysical
             verity
             of
             the
             
               whole
               Thing
            
             ,
             and
             all
             that
             is
             in
             it
             ,
             which
             we
             express
             
             by
             an
             Identical
             Proposition
             .
             Whence
             this
             Knowledge
             or
             Intuition
             of
             theirs
             ,
             abating
             the
             Composition
             found
             in
             an
             Identical
             Proposition
             (
             which
             too
             is
             the
             least
             that
             is
             Imaginable
             )
             is
             the
             nearest
             a-kin
             to
             that
             which
             we
             have
             of
             these
             Identicals
             .
             By
             which
             we
             see
             that
             the
             
               Supremum
               Infimi
            
             ,
             in
             respect
             of
             an
             Angel's
             and
             Man's
             manner
             of
             Knowledge
             ,
             is
             (
             as
             the
             Order
             of
             Entities
             requires
             )
             contiguous
             as
             it
             were
             ,
             to
             that
             which
             is
             
               Superiour
               to
               it
            
             .
          
           
             Corol.
             II.
             Hence
             also
             is
             seen
             how
             a
             Separated
             Soul
             knows
             all
             things
             after
             a
             
               different
               manner
            
             than
             Angels
             do
             .
             For
             ,
             though
             the
             Substance
             of
             a
             Separated
             Soul's
             Operation
             be
             Intuitive
             ,
             as
             is
             the
             Angels
             ;
             yet
             ,
             because
             her
             natural
             Genius
             led
             and
             forced
             her
             here
             to
             d●scourse
             and
             gather
             one
             Truth
             by
             another
             ,
             that
             is
             ,
             to
             see
             one
             Truth
             in
             another
             ;
             hence
             ,
             she
             retains
             a
             modification
             or
             a
             kind
             of
             tang
             of
             the
             Discoursiveness
             she
             had
             here
             ,
             though
             she
             cannot
             in
             that
             State
             exercise
             it
             ;
             and
             that
             ,
             though
             she
             cannot
             then
             actually
             deduce
             new
             Truths
             ,
             yet
             she
             sees
             all
             Truths
             as
             Deducible
             from
             one
             another
             ,
             or
             following
             one
             another
             by
             Consequence
             .
          
           
             We
             may
             frame
             some
             imperfect
             conception
             how
             this
             passes
             by
             this
             course
             Similitude
             .
             When
             we
             look
             upon
             a
             Picture
             call'd
             a
             Prospective
             ,
             all
             the
             parts
             of
             it
             are
             
               equally
               near
            
             our
             Eye
             
               in
               themselves
            
             ,
             and
             we
             see
             them
             too
             
               all
               at
               once
            
             ;
             yet
             ,
             they
             appear
             to
             us
             as
             if
             one
             of
             them
             were
             farther
             of
             than
             another
             ,
             even
             to
             a
             vast
             distance
             ;
             observing
             still
             a
             perfect
             Order
             and
             decorum
             in
             their
             greater
             Propinquity
             or
             Remoteness
             ,
             according
             as
             those
             parts
             are
             more
             or
             less
             Shadowed
             
             or
             Luminous
             .
             So
             the
             Soul
             knows
             
               all
               at
               once
            
             whatever
             is
             Knowable
             by
             her
             ,
             and
             they
             are
             
               equally
               near
            
             the
             Eye
             of
             her
             understanding
             ;
             yet
             ,
             because
             of
             her
             acquiring
             them
             here
             by
             way
             of
             Discourse
             ,
             that
             is
             ,
             by
             proceeding
             from
             more-Clear
             to
             less
             Clear
             Truths
             ,
             she
             sees
             them
             
               as
               following
               one
               another
            
             ,
             or
             ,
             as
             it
             were
             ,
             
               beyond
               one
               another
            
             ;
             because
             they
             were
             not
             to
             her
             in
             this
             state
             so
             clear
             as
             the
             other
             
               in
               themselves
            
             ,
             but
             depending
             on
             the
             others
             for
             their
             Evidence
             .
          
        
         
           
             LESSON
             V.
             Of
             other
             Mediums
             for
             Demonstration
             taken
             from
             the
             
               Four
               Causes
            
             .
          
           
             1.
             
             THere
             must
             necessarily
             be
             †
             
               Four
               Causes
            
             concurring
             to
             every
             Effect
             in
             Nature
             .
             For
             ,
             since
             Nothing
             can
             do
             Nothing
             ,
             it
             follows
             that
             Nothing
             can
             be
             Done
             ,
             unless
             there
             be
             something
             that
             Does
             or
             Acts
             ,
             that
             is
             unless
             there
             be
             an
             Efficient
             Cause
             .
             Which
             Efficient
             must
             act
             
               upon
               something
            
             or
             some
             Patient
             ,
             which
             is
             the
             Matter
             on
             which
             it
             works
             ,
             or
             the
             
               Material
               Cause
            
             .
             And
             it
             must
             work
             something
             in
             that
             Matter
             ,
             which
             ,
             being
             Received
             
               in
               it
            
             ,
             must
             be
             some
             Form
             (
             either
             Substantial
             or
             Accidental
             )
             which
             must
             consequently
             concurr
             to
             that
             Action
             
             Formally
             ,
             or
             be
             the
             
               Formal
               Cause
            
             of
             it
             .
             And
             ,
             since
             the
             Orderer
             of
             all
             Nature
             ,
             or
             the
             First
             Cause
             ,
             is
             an
             Intelligent
             Being
             and
             not
             
               Blind
               Chance
            
             ,
             (
             for
             whàt's
             Blind
             can
             Order
             nothing
             )
             and
             this
             First
             Cause
             is
             the
             Adequate
             Governour
             of
             the
             World
             ,
             and
             ,
             being
             an
             Intelligent
             Being
             acts
             Seeingly
             or
             
               with
               design
            
             ,
             that
             is
             ,
             with
             prospect
             of
             some
             End
             in
             every
             thing
             that
             is
             done
             ,
             how
             great
             or
             minute
             soever
             ;
             and
             e●ery
             Intelligent
             Creature
             that
             administers
             the
             World
             ,
             in
             their
             several
             Stations
             ,
             under
             him
             ▪
             (
             wh●●her
             they
             be
             Angels
             or
             Men
             )
             do
             ,
             for
             the
             same
             reason
             ,
             act
             Designingly
             too
             ;
             that
             is
             ,
             do
             propose
             to
             themselves
             some
             end
             ,
             Good
             ,
             Reason
             or
             Mo●ive
             for
             which
             they
             Act
             ,
             and
             without
             ●hich
             't
             is
             against
             their
             Nature
             to
             Act
             ;
             and
             since
             Metaphysicks
             do
             clearly
             Demonstrate
             that
             the
             Immediate
             action
             of
             the
             First
             Cause
             is
             only
             to
             give
             Being
             ,
             and
             *
             the
             Oeconomy
             of
             the
             World
             is
             administred
             Immediately
             by
             other
             Intelligent
             Beings
             under
             him
             ;
             hence
             ,
             there
             must
             be
             a
             
               Final
               cause
            
             too
             for
             every
             Effect
             that
             is
             done
             in
             the
             World
             ,
             how
             small
             and
             inconsiderable
             soever
             it
             may
             seem
             .
             Wherefore
             ,
             there
             must
             necessarily
             be
             
               Four
               Causes
            
             concurring
             to
             ev●ry
             Effect
             in
             Nature
             ,
             viz.
             The
             
               Efficient
               ,
               Ma●●rial
               ,
               Formal
            
             ,
             and
             Final
             .
             For
             Example
             ,
             in
             my
             Action
             of
             Writing
             a
             Letter
             ,
             the
             Efficient
             Cause
             is
             my self
             :
             the
             Material
             Cause
             ,
             is
             the
             Paper
             ;
             the
             Formal
             ,
             the
             Characters
             drawn
             in
             the
             Paper
             ;
             and
             the
             Final
             ,
             to
             gratify
             my
             friend
             ,
             acquaint
             him
             with
             News
             ,
             &c.
             
          
           
             2.
             
             Hence
             we
             can
             demonstrate
             the
             
               An
               est
            
             of
             those
             Four
             Causes
             in
             the
             whole
             Mass
             of
             Corporeal
             
             Nature
             ,
             how
             Remote
             soever
             it
             is
             from
             us
             ;
             and
             that
             they
             must
             concur
             to
             every
             Effect
             ,
             tho'
             we
             do
             not
             know
             the
             
               Quid
               est
            
             of
             them
             .
             The
             first
             part
             of
             our
             Thesis
             is
             proved
             ;
             For
             ,
             since
             the
             
               An
               est
            
             of
             all
             those
             Causes
             ,
             or
             that
             there
             
               must
               be
            
             such
             four
             Causes
             necessarily
             concurring
             to
             every
             Effect
             ,
             follows
             out
             of
             the
             nature
             of
             Action
             ,
             from
             the
             Subject●s
             being
             Quantitative
             and
             consequently
             variable
             Substantially
             or
             Accidentally
             ,
             and
             from
             the
             Supreme
             Agent
             's
             being
             Intelligent
             ;
             and
             these
             are
             equally
             found
             in
             all
             parts
             of
             the
             Universe
             ,
             how
             Remote
             soever
             they
             be
             ,
             or
             in
             the
             whole
             Mass
             of
             Bodies
             ;
             it
             follows
             that
             the
             same
             Causes
             do
             concur
             to
             every
             Effect
             
               all
               over
            
             the
             World
             ,
             as
             they
             do
             in
             those
             Bodies
             
               near
               us
            
             ,
             and
             with
             whose
             Operations
             we
             are
             acquainted
             .
             The
             Second
             part
             is
             evident
             ,
             since
             the
             knowledg
             of
             the
             
               An
               est
            
             or
             [
             
               that
               there
               is
               something
            
             ]
             may
             it
             be
             known
             by
             Experience
             ,
             tho'
             we
             know
             not
             what
             that
             thing
             is
             ;
             as
             we
             experience
             when
             we
             hit
             casually
             upon
             something
             in
             the
             dark
             ,
             or
             run
             against
             it
             ,
             tho'
             we
             neither
             see
             or
             know
             what
             that
             thing
             is
             ;
             or
             ,
             when
             we
             see
             a
             thing
             a
             far
             off
             ,
             we
             know
             that
             that
             thing
             is
             ,
             tho'
             as
             yet
             we
             know
             not
             
               what
               it
               is
            
             .
          
           
             The
             Course
             of
             Nature
             is
             carry'd
             on
             by
             Efficient
             Cau●es
             and
             Effects
             ;
             For
             since
             a
             First
             Cause
             being
             suppos'd
             who
             is
             
               Infinitely
               Wise
            
             ,
             he
             Administ●rs
             his
             workmanship
             ,
             the
             World
             ,
             after
             the
             wisest
             and
             best
             manner
             ;
             which
             is
             ,
             that
             the
             contexture
             of
             the
             whole
             be
             not
             loose
             and
             slack
             ,
             but
             perfectly
             Coherent
             ;
             nor
             can
             this
             be
             done
             ,
             among
             an
             infinit
             variety
             of
             Bodies
             ,
             by
             any
             other
             
             means
             (
             so
             as
             to
             make
             up
             the
             Course
             of
             Nature
             )
             but
             by
             making
             Effects
             necessarily
             follow
             from
             their
             Causes
             ;
             since
             ,
             if
             that
             were
             not
             ,
             the
             Course
             of
             Nature
             would
             be
             at
             a
             stand
             ,
             and
             need
             the
             Artificers
             hand
             at
             every
             turn
             to
             make
             it
             go
             on
             ,
             which
             argues
             an
             Imperfection
             in
             the
             Workmanship
             it self
             :
             it
             follows
             ,
             that
             the
             Course
             of
             Nature
             must
             be
             carry'd
             on
             by
             Efficient
             Causes
             and
             Effects
             .
          
           
             4.
             
             The
             Course
             of
             Nature
             must
             be
             c●●ry'd
             on
             by
             such
             Efficient
             Causes
             and
             Effects
             as
             〈◊〉
             ●roper
             to
             one
             another
             .
             For
             ,
             were
             ●ot
             ●●ese
             ●auses
             and
             Effects
             Proper
             to
             one
             anothe●
             ▪
             any
             〈◊〉
             might
             
               do
               any
               thing
            
             ,
             or
             
               suff●r
               from
               any
               thing
               :
               v.
            
             g.
             Fire
             might
             both
             heat
             ,
             and
             cool
             ,
             and
             m●i●ten
             ;
             and
             Water
             might
             be
             as
             combustible
             as
             dry
             Wood
             ,
             and
             so
             of
             all
             the
             rest
             .
             In
             whi●h
             case
             no
             man
             could
             tell
             how
             to
             Order
             his
             Actions
             ,
             or
             what
             Efficient
             Cause
             ,
             or
             what
             Matter
             ,
             
               rather
               than
               another
            
             ,
             he
             is
             to
             make
             use
             of
             to
             produce
             any
             Effect
             ;
             nor
             ,
             consequentl●
             ,
             sin●e
             ●uch
             Essences
             are
             ordain'd
             for
             such
             and
             such
             Ends
             ,
             could
             the
             Essences
             or
             Natures
             of
             things
             be
             Known
             or
             Distinguisht
             more
             than
             in
             Outward
             Appearance
             .
          
           
             5.
             
             Hence
             follows
             immediately
             that
             every
             such
             Proper
             Efficient
             Cause
             put
             to
             be
             
               Actually
               Causing
            
             ,
             must
             most
             necessarily
             produce
             〈◊〉
             Proper
             Effect
             .
             For
             since
             to
             Caus●
             is
             〈◊〉
             do
             and
             to
             do
             nothing
             is
             
               not
               to
               do
            
             ,
             what
             〈◊〉
             Actually
             causing
             must
             cause
             something
             or
             pro●uce
             some
             Effect
             .
             An●
             this
             Effect
             must
             be
             a
             Proper
             one
             as
             has
             been
             prov'd
             .
             §
             .
             4.
             
          
           
             6.
             
             All
             the
             Efficient
             Causes
             in
             Nature
             are
             
             Actually
             causing
             .
             For
             ,
             since
             the
             Virtue
             or
             Power
             of
             working
             is
             in
             the
             Efficient
             Cause
             it self
             ,
             as
             being
             nothing
             but
             it's
             Existence
             ,
             and
             the
             Matter
             to
             be
             wrought
             upon
             is
             Quantitative
             ,
             that
             is
             ,
             of
             it
             's
             own
             nature
             either
             Perfectly
             or
             Imperfectly
             Divisible
             ,
             and
             Variable
             innumerable
             Manners
             of
             ways
             according
             to
             it's
             Qualities
             ;
             nor
             can
             it
             have
             an
             Infinite
             Power
             of
             resisting
             the
             Efficiency
             of
             the
             least
             Cause
             ,
             hence
             ,
             it
             is
             apt
             to
             have
             an
             Impression
             made
             upon
             it
             
               to
               some
               degree
            
             by
             any
             Quantitative
             Agent
             ,
             provided
             there
             be
             but
             Immediate
             Application
             of
             the
             Agent
             to
             the
             Patient
             ,
             and
             that
             it
             is
             pr●st
             upon
             it
             :
             But
             ,
             there
             being
             no
             vacuum
             ,
             immediate
             Application
             of
             one
             Natural
             Body
             to
             another
             must
             needs
             be
             throughout
             all
             Nature
             ;
             and
             the
             Course
             of
             Nature
             consisting
             in
             Mo●ion
             ,
             one
             Body
             must
             necessarily
             press
             upon
             that
             which
             is
             next
             it
             .
             From
             all
             which
             it
             follows
             evidently
             that
             all
             the
             Efficient
             Causes
             in
             Nature
             
               are
               Actually
               Causing
            
             .
          
           
             7.
             
             From
             these
             Discourses
             't
             is
             evident
             that
             we
             can
             Demonstrate
             Proper
             Effects
             from
             Proper
             Efficient
             Causes
             ,
             which
             we
             call
             Demonstrating
             
               â
               priori
            
             ;
             and
             Proper
             Efficient
             Causes
             from
             Proper
             Effects
             ,
             which
             is
             call'd
             Demonstrating
             
               à
               posteriori
            
             .
             For
             ,
             since
             a
             Cause
             and
             
               a
               Reason
            
             do
             onely
             differ
             in
             this
             ,
             that
             the
             word
             [
             Cause
             ]
             speaks
             the
             thing
             as
             it
             is
             in
             Nature
             ,
             and
             [
             Reason
             ]
             the
             same
             thing
             as
             't
             is
             in
             our
             understanding
             ;
             and
             Proper
             Causes
             and
             Effects
             in
             Nature
             are
             necessarily
             connected
             to
             one
             another
             ,
             and
             ,
             consequently
             ,
             do
             Infer
             one
             another
             naturally
             ;
             it
             follows
             ,
             that
             those
             Causes
             (
             and
             ,
             for
             the
             same
             reason
             
             Effects
             )
             as
             they
             are
             
               in
               our
               Vnderstanding
            
             must
             be
             the
             
               Reason
               why
               one
               infers
               the
               other
            
             in
             our
             Understanding
             :
             Whence
             follows
             ,
             that
             tho●e
             Causes
             and
             Effects
             can
             be
             u●'d
             as
             Proper
             Middle
             Terms
             to
             Infer
             or
             Conclude
             one
             another
             .
             And
             ,
             that
             Proofs
             made
             by
             such
             Mediums
             are
             Demonstrative
             is
             clear
             ;
             for
             no
             Proof
             can
             be
             more
             Clear
             than
             that
             which
             is
             Grounded
             on
             those
             Notions
             or
             Natures
             being
             
               connected
               Naturally
            
             and
             ,
             so
             Connected
             that
             it
             is
             Impossible
             it
             should
             be
             otherwise
             ;
             as
             't
             is
             shown
             these
             are
             §
             .
             §
             .
             5.
             and
             6.
             
          
           
             8.
             
             This
             is
             farther
             confirm'd
             ,
             because
             ,
             Two
             Bodies
             that
             are
             Immediate
             ,
             do
             Act
             and
             Re-act
             ,
             or
             are
             (
             in
             some
             respect
             )
             mutually
             Causes
             and
             Effects
             to
             one
             another
             :
             For
             since
             their
             Existences
             (
             which
             is
             their
             Power
             of
             Acting
             )
             are
             immediately
             Apply'd
             ;
             and
             by
             the
             Course
             of
             Nature
             ,
             consisting
             in
             Motion
             ,
             prest
             upon
             one
             another
             ;
             and
             no
             Natural
             Agent
             is
             of
             Infinite
             Power
             ,
             nor
             consequently
             can
             it
             subdue
             all
             the
             Resistence
             of
             the
             Patient
             in
             an
             Instant
             ;
             it
             follows
             that
             ,
             till
             one
             of
             them
             be
             ,
             by
             degrees
             ,
             totally
             subdu'd
             ,
             the
             Resisting
             Body
             must
             necessarily
             ,
             for
             the
             reason
             given
             ,
             Re-act
             upon
             it
             ;
             whence
             they
             will
             be
             ,
             to
             some
             degree
             or
             in
             some
             respect
             ,
             Mutual
             Causes
             and
             Effects
             in
             regard
             of
             
               each
               other
            
             .
          
           
             Corol.
             I.
             The
             carrying
             on
             this
             Connected
             Course
             of
             Natural
             Causes
             is
             called
             Providence
             ;
             and
             ,
             as
             joyn'd
             with
             a
             Course
             of
             Supernatural
             ones
             (
             Interiour
             and
             Exteriour
             )
             perfecting
             and
             stre●gthening
             the
             Will
             all
             along
             to
             the
             very
             
             end
             ,
             and
             ripening
             Souls
             for
             Bliss
             (
             which
             we
             call
             Grace
             )
             is
             that
             which
             is
             truly
             meant
             by
             Predestinatio●
             ;
             which
             sounds
             so
             terribly
             and
             is
             such
             ●●ugbea●
             to
             those
             that
             mis-understand
             it
             .
          
           
             Cor●●
             .
             ●I
             .
             Every
             Step
             of
             this
             Order
             of
             Causes
             has
             Entity
             or
             Goodness
             in
             it
             .
             For
             it
             is
             manifestly
             the
             Causing
             of
             Something
             by
             Something
             .
          
           
             Corol.
             ●●I
             .
             Therefore
             't
             is
             directly
             against
             the
             〈◊〉
             of
             ●●e
             First
             Cause
             to
             cause
             ,
             or
             lay
             any
             〈◊〉
             ,
             for
             Sin.
             For
             ,
             Sin
             (
             formally
             as
             such
             )
             has
             no
             kind
             of
             Entity
             or
             Goodness
             in
             it
             ,
             either
             ●etaphysical
             ,
             Physical
             or
             Moral
             ;
             but
             is
             formally
             a
             meer
             Privation
             of
             some
             Entity
             or
             Goodness
             which
             ought
             to
             be
             in
             an
             Intelligent
             Creature
             ;
             whence
             it
             comes
             that
             ,
             by
             falling-short
             here
             in
             using
             the
             Means
             ,
             that
             Creature
             falls
             short
             hereafter
             of
             attaining
             the
             End
             ,
             which
             is
             only
             attainable
             by
             such
             Means
             .
             To
             explicate
             which
             high
             Points
             fully
             is
             left
             to
             
               Solid
               Divines
            
             .
             I
             mean
             such
             as
             do
             not
             guide
             themselves
             by
             
               meer
               Words
            
             ,
             but
             by
             Reason
             and
             
               Good
               Sense
            
             .
          
           
             Corol.
             IV.
             Hence
             follows
             also
             that
             ,
             were
             all
             the
             Efficient
             Causes
             that
             produce
             any
             Effect
             ,
             known
             to
             us
             ,
             we
             could
             have
             no
             Accidental
             Predications
             ,
             nor
             consequently
             any
             Opinions
             ;
             but
             the
             Effect
             would
             still
             be
             equally
             Demonst●able
             from
             the
             Complexion
             of
             those
             Causes
             ,
             as
             it
             is
             now
             from
             some
             one
             single
             Efficient
             ,
             as
             was
             hinted
             formerly
             .
          
           
             Corol.
             V.
             Hence
             ,
             to
             one
             that
             comprehends
             the
             Complexion
             of
             all
             Causes
             ,
             there
             could
             be
             
               no
               Chance
            
             ;
             nor
             could
             such
             a
             Man
             have
             any
             Ground
             for
             such
             a
             Notion
             ;
             For
             ,
             Chance
             (
             as
             
             the
             common
             use
             of
             the
             word
             tells
             us
             )
             signifies
             an
             Vnseen
             or
             Vnforeseen
             Cause
             ;
             whereas
             no
             Cause
             is
             Vnseen
             to
             him
             who
             sees
             Demonstratively
             how
             all
             Natural
             Effects
             follow
             all
             along
             from
             the
             Causes
             ,
             and
             that
             they
             
               cannot
               but
               follow
            
             from
             such
             Causes
             .
          
           
             Corol.
             VI.
             Hence
             ,
             tho'
             we
             know
             not
             particularly
             the
             
               Quid
               est
            
             of
             this
             Exact
             Order
             of
             the
             World
             ,
             or
             the
             Course
             of
             Nature
             ,
             because
             we
             Comprehend
             not
             all
             Causes
             ,
             nor
             know
             what
             Cause
             or
             Causes
             did
             
               all
               a
               long
            
             produce
             such
             Effects
             ;
             yet
             ,
             since
             we
             know
             and
             can
             demonstrate
             the
             
               An
               est
            
             of
             this
             Order
             ,
             or
             that
             the
             Course
             of
             Nature
             is
             still
             carry'd
             on
             by
             Proper
             Causes
             and
             Effects
             ;
             hence
             ,
             we
             can
             demonstrate
             there
             is
             no
             such
             thing
             as
             that
             Chimerical
             Cause
             ,
             call'd
             Chance
             ,
             governing
             the
             World
             ;
             which
             Fantastick
             whimsy
             is
             imputed
             to
             the
             Epicureans
             .
          
           
             Corol.
             7.
             
             Hence
             we
             can
             Demonstrate
             that
             every
             the
             least
             motion
             of
             a
             Fly
             or
             an
             Insect
             ,
             the
             Figure
             of
             every
             leaf
             of
             a
             Tree
             ,
             or
             grain
             of
             Sand
             on
             the
             Sea
             Shore
             ,
             do
             come
             within
             the
             Compass
             of
             this
             Course
             of
             Nature
             ,
             or
             Gods
             Providence
             ;
             which
             neglects
             not
             the
             least
             of
             his
             Creatures
             ,
             but
             has
             a
             Superintendency
             
               over
               all
            
             .
             Which
             Considerations
             ,
             tho'
             they
             may
             at
             first
             sight
             seem
             Incredible
             and
             paradoxical
             ,
             and
             Stun
             our
             Reason
             ;
             yet
             ,
             after
             that
             ,
             by
             recourse
             to
             our
             Principles
             ,
             we
             have
             recover'd
             our
             dazled
             sight
             ,
             and
             clearly
             see
             they
             
               must
               be
               True
            
             ,
             will
             exceedingly
             conduce
             to
             raise
             our
             Souls
             connaturally
             to
             deep
             Contemplations
             of
             Gods
             Infinit
             Wisdom
             ,
             Goodness
             and
             Providence
             and
             
             ground
             in
             us
             a
             perfect
             Resignation
             to
             his
             Will
             in
             all
             occurrences
             ;
             and
             let
             us
             see
             and
             be
             asham'd
             of
             our
             froward
             ,
             proud
             ,
             peevish
             and
             selfish
             humour
             ,
             which
             nothing
             will
             content
             but
             the
             having
             the
             Whole
             Course
             of
             Nature
             alter'd
             
               for
               our
               sakes
            
             ;
             as
             if
             the
             World
             were
             made
             meerly
             
               for
               us
            
             ,
             or
             that
             Causes
             should
             not
             have
             their
             Proper
             Effects
             .
             Which
             being
             a
             Contradiction
             ,
             is
             therefore
             ,
             as
             Unreasonable
             and
             Foolish
             as
             it
             is
             in
             a
             Man
             ,
             that
             wants
             Money
             ,
             to
             be
             angry
             that
             Two
             and
             Three
             Shillings
             do
             not
             make
             Forty
             .
          
           
             Corol.
             VIII
             .
             Hence
             ,
             none
             can
             have
             just
             occasion
             to
             grumble
             at
             God's
             Providence
             for
             Ill
             Successes
             .
             For
             ,
             since
             we
             know
             
               à
               priori
            
             that
             God
             ,
             he
             being
             Infinitely
             wise
             ,
             casts
             the
             whole
             Frame
             of
             the
             World
             ,
             or
             the
             Course
             of
             Causes
             ,
             in
             the
             
               most
               perfect
            
             and
             best
             Order
             ;
             to
             wish
             we
             should
             be
             otherwise
             ,
             after
             we
             see
             that
             no
             Causes
             can
             bring
             our
             endeavouring
             it
             to
             Effect
             ,
             is
             to
             wish
             the
             Whole
             World
             should
             be
             worse
             for
             the
             Interest
             of
             one
             Inconsiderable
             piece
             of
             it
             :
             which
             is
             against
             Common
             sense
             and
             the
             Light
             of
             Nature
             to
             expect
             from
             a
             
               Common
               Governour
            
             ,
             who
             is
             to
             provide
             in
             the
             first
             place
             for
             the
             
               Common
               Good
            
             ;
             and
             is
             even
             against
             the
             Judgment
             and
             Generous
             Practice
             of
             diverse
             Heathens
             ,
             who
             for
             the
             Common
             Good
             of
             a
             
               Small
               part
            
             of
             the
             World
             ,
             (
             their
             
               own
               Country
            
             )
             have
             not
             car'd
             to
             ruine
             their
             Private
             Concerns
             ,
             nay
             to
             Sacrifice
             their
             Lives
             .
          
           
             Corol.
             IX
             .
             On
             this
             Doctrine
             is
             grounded
             the
             Duty
             of
             Gratitude
             we
             owe
             to
             God
             for
             all
             the
             Good
             we
             have
             ,
             of
             what
             nature
             soever
             .
             For
             ,
             
             it
             is
             hence
             seen
             demonstratively
             ,
             that
             God
             is
             as
             much
             the
             Giver
             of
             that
             Good
             ,
             by
             laying
             such
             a
             steady
             Course
             of
             innumerable
             Causes
             to
             convey
             it
             to
             us
             ,
             as
             if
             he
             had
             given
             it
             by
             his
             own
             hand
             Immediately
             ;
             nay
             ,
             it
             ought
             more
             to
             increase
             our
             Gratitude
             ,
             to
             see
             that
             he
             has
             Ordered
             such
             an
             Infinity
             of
             Causes
             ,
             from
             the
             beginning
             of
             the
             World
             ,
             to
             be
             Instrumental
             to
             our
             Good.
             
          
           
             Corol.
             X.
             Hence
             ,
             lastly
             ,
             is
             shewn
             the
             Wisdome
             of
             Christianity
             ;
             which
             instructs
             all
             its
             Followers
             to
             express
             in
             their
             Common
             Language
             ,
             and
             to
             put
             in
             practise
             all
             the
             Substance
             of
             those
             Truths
             ,
             which
             we
             have
             ,
             with
             so
             much
             labour
             ,
             Speculatively
             Demonstrated
             .
             As
             when
             they
             say
             that
             ,
             Every
             thing
             that
             happens
             is
             Gods
             Will
             ;
             pray
             his
             Will
             may
             be
             done
             ;
             Resign
             to
             it
             ;
             Acknowledg
             that
             all
             the
             Good
             they
             have
             comes
             from
             God
             ,
             thank
             him
             for
             it
             ,
             free
             him
             from
             all
             Imputation
             of
             Injustice
             when
             any
             Harm
             lights
             to
             them
             ,
             and
             bear
             it
             with
             a
             Humble
             Patience
             ,
             &c.
             
          
           
             9.
             
             There
             is
             a
             certain
             Order
             ,
             or
             priority
             of
             Nature
             ,
             in
             our
             Notions
             taken
             from
             the
             same
             subject
             ,
             by
             which
             one
             of
             them
             (
             or
             which
             is
             the
             same
             ,
             the
             Subject
             as
             grounding
             one
             of
             those
             Notions
             )
             is
             conceiv'd
             to
             be
             kind
             of
             Efficient
             Cause
             of
             Another
             of
             them
             .
             For
             it
             is
             Evident
             that
             the
             First
             Efficiency
             of
             Fire
             is
             the
             making
             that
             smart
             Impression
             on
             our
             Feeling
             Sense
             which
             we
             call
             Heating
             ;
             out
             of
             which
             ,
             if
             continu'd
             ,
             it
             follows
             that
             it
             dissipates
             or
             shatters
             asunder
             all
             the
             parts
             of
             the
             mixt
             Body
             on
             
             which
             it
             works
             .
             To
             which
             't
             is
             Consequent
             ,
             that
             it
             Disgregates
             the
             Heterogeneous
             parts
             of
             it
             ,
             and
             Congregates
             the
             Homogeneous
             ones
             ;
             from
             which
             latter
             Effects
             of
             Heating
             ,
             as
             being
             most
             obvious
             and
             discernible
             to
             Mankind
             ,
             Aristotle
             takes
             his
             Definition
             of
             Hot
             things
             .
             Thus
             ,
             out
             of
             Rationality
             springs
             a
             Solid
             and
             Serious
             Content
             in
             Discovering
             new
             Truths
             ,
             which
             are
             the
             Natural
             Perfection
             of
             a
             Soul
             ;
             and
             ,
             from
             this
             Content
             a
             greater
             degree
             of
             the
             Love
             of
             seeing
             still
             more
             Truths
             .
             Thus
             Risibility
             springs
             from
             Rationality
             ;
             the
             Object
             of
             which
             is
             not
             a
             Solid
             Food
             ,
             nourishing
             and
             dilating
             the
             Soul
             as
             is
             this
             later
             ,
             which
             causes
             some
             increase
             of
             Science
             in
             her
             ;
             but
             as
             it
             were
             a
             kind
             of
             Light
             Repast
             and
             Recreation
             to
             her
             ,
             sprung
             from
             the
             Observing
             some
             trifling
             particulars
             which
             were
             
               Odd
               ,
               Aukward
            
             ,
             and
             Sudden
             or
             Unexpected
             ,
             and
             withal
             
               not
               Harmful
            
             or
             Contristating
             .
          
           
             10.
             
             In
             those
             Subjects
             which
             have
             many
             Accidents
             in
             them
             ,
             we
             must
             Separate
             those
             Accidents
             from
             the
             Subject
             ,
             and
             consider
             attentively
             according
             to
             which
             of
             them
             it
             produces
             such
             an
             Effect
             ;
             which
             found
             ,
             we
             shall
             discover
             a
             
               Proper
               Cause
            
             and
             its
             
               Proper
               Effect
            
             .
             For
             example
             ,
             put
             case
             we
             experience
             Aloes
             purges
             Choler
             ,
             we
             must
             separate
             its
             Colour
             ,
             Smell
             ,
             Hardness
             ,
             Bitter
             Tast
             ,
             and
             the
             rest
             of
             its
             Accidents
             ,
             and
             endeavour
             to
             find
             out
             ,
             according
             to
             which
             of
             them
             it
             produces
             that
             Effect
             ;
             and
             if
             we
             can
             find
             it
             does
             this
             precisely
             
               as
               Bitter
            
             ,
             we
             shall
             discover
             that
             Bitterness
             is
             the
             proper
             Medicine
             against
             Choler
             ;
             and
             thence
             we
             can
             gain
             this
             Certain
             Knowledge
             ,
             and
             establish
             this
             Universal
             Conclusion
             ,
             
             that
             
               Every
               Bitter
               Thing
            
             is
             good
             against
             Choler
             ;
             according
             to
             that
             Solid
             Maxim
             in
             Logick
             ,
             
               A
               Quatenus
               ad
               Omne
               valet
               consequentia
               .
            
          
           
             Note
             ,
             That
             Induction
             in
             such
             cases
             gives
             great
             light
             to
             a
             Man
             already
             well
             vers'd
             in
             
               Natural
               Principles
            
             .
             But
             ,
             this
             former
             Maxim
             must
             be
             Understood
             with
             this
             Provis●
             that
             it
             be
             meant
             to
             hold
             
               per
               se
               loquendo
            
             ,
             as
             the
             Schools
             phrase
             it
             ;
             that
             is
             ,
             if
             
               nothing
               hinders
            
             ;
             as
             it
             does
             often
             in
             the
             Practise
             of
             Physick
             .
             For
             ,
             in
             Mixt
             Bodies
             there
             is
             a
             Strange
             Variety
             and
             Medly
             of
             Accidents
             or
             Qualities
             ;
             divers
             of
             which
             are
             of
             a
             Disparate
             and
             sometimes
             of
             a
             Sub-contrary
             or
             Contrary
             nature
             to
             one
             another
             ;
             so
             that
             it
             requires
             a
             great
             Sagacity
             to
             add
             to
             them
             such
             other
             Mixts
             as
             may
             obviate
             their
             Interfering
             ,
             and
             make
             the
             intended
             Effect
             follow
             .
          
           
             Thus
             much
             of
             Demonstration
             from
             the
             thing
             as
             it
             is
             Active
             ,
             or
             from
             the
             Efficient
             ;
             which
             is
             the
             first
             of
             the
             Four
             Causes
             .
          
           
             11.
             
             Demonstrations
             may
             be
             taken
             also
             from
             the
             Matter
             or
             Material
             Cause
             ,
             that
             is
             from
             the
             Thing
             or
             Subject
             ,
             as
             it
             is
             Passive
             .
             For
             ,
             from
             the
             Divisibility
             of
             a
             Thing
             (
             whether
             that
             Divisibility
             be
             Metaphysical
             ,
             or
             Physical
             )
             we
             may
             demonstrate
             the
             Corruptibility
             of
             it
             ;
             which
             ,
             necessarily
             following
             out
             of
             the
             Thing
             as
             't
             is
             Divisible
             ,
             is
             therefore
             a
             Property
             of
             it
             .
             Thus
             ,
             capable
             of
             Admiring
             is
             a
             Property
             necessarily
             Inferring
             Rationality
             in
             it's
             Subject
             :
             Admiration
             
             being
             nothing
             but
             a
             Suspension
             of
             the
             Rational
             Faculty
             at
             a
             stand
             ,
             or
             non-plust
             ,
             to
             find
             a
             Reason
             for
             the
             thing
             it
             admires
             ;
             whence
             it
             inferrs
             demonstratively
             a
             
               Power
               of
               Reasoning
            
             ,
             capable
             to
             act
             or
             exercise
             it self
             in
             other
             things
             .
             Of
             this
             kind
             are
             all
             Passive
             Properties
             ,
             which
             are
             
               quarto
               modo
            
             (
             as
             the
             Schools
             Phrase
             is
             )
             or
             properly
             such
             :
             For
             ,
             these
             springing
             necessarily
             or
             immediatly
             out
             of
             the
             Essence
             ,
             are
             ,
             by
             consequence
             ,
             Naturally
             Connected
             with
             it
             ,
             and
             the
             Essence
             with
             them
             ;
             whence
             they
             are
             
               Proper
               Mediums
            
             to
             inferr
             demonstratively
             such
             an
             Essence
             
               à
               Posteriori
            
             ,
             and
             the
             Essence
             a
             fit
             Medium
             to
             demonstrate
             them
             
               à
               priori
            
             .
          
           
             12.
             
             That
             Demonstrations
             may
             be
             taken
             from
             the
             Formal
             Cause
             or
             from
             the
             Subject
             as
             't
             is
             Formally
             and
             Essentially
             such
             ,
             has
             been
             shewn
             above
             Lesson
             .
             3.
             
             §§
             .
             7.
             and
             8.
             where
             it
             was
             manifested
             that
             the
             Middle
             Notions
             in
             the
             Gradual
             Line
             ,
             giving
             us
             the
             parts
             that
             were
             included
             in
             the
             Definition
             ,
             are
             
               Proper
               Middle
            
             Terms
             to
             connect
             demonstratively
             the
             Inferiour
             and
             Superiour
             Notions
             .
          
           
             13.
             
             The
             Causality
             of
             the
             Final
             cause
             consiststing
             in
             this
             ,
             that
             
               it
               moves
               the
               Efficient
               to
               act
               ,
            
             this
             Cause
             can
             have
             no
             place
             but
             in
             Intelligent
             Beings
             .
             This
             is
             Evident
             ,
             because
             only
             such
             can
             know
             an
             End
             or
             consequently
             
               aim
               at
               it
            
             ,
             or
             work
             
               for
               it
            
             .
          
           
             Corol.
             II.
             Wherefore
             ,
             when
             't
             is
             said
             that
             such
             an
             Effect
             (
             v.
             g.
             the
             following
             of
             water
             in
             a
             Pump
             )
             happens
             in
             Nature
             
               ne
               detur
               vacuum
            
             ,
             that
             Nature
             
               flies
               from
            
             or
             
               abhors
               vacuum
            
             ;
             that
             (
             as
             Aristotle
             
             acutely
             speculated
             )
             
               Entia
               nolunt
               malè
               gubernari
            
             ;
             and
             such
             like
             ;
             the
             true
             Meaning
             of
             those
             Sayings
             can
             only
             be
             this
             ,
             that
             't
             is
             highly
             against
             the
             Nature
             of
             the
             First
             Intelligent
             Being
             who
             created
             the
             World
             ,
             and
             of
             the
             Inferior
             ones
             (
             Angels
             )
             who
             manage
             it
             under
             him
             ,
             that
             Ground
             should
             be
             laid
             in
             Nature
             for
             a
             Contradiction
             to
             be
             True
             ,
             or
             that
             the
             Course
             of
             Nature
             should
             be
             contriv'd
             in
             a
             
               bad
               method
            
             or
             carry'd
             on
             after
             an
             
               absurd
               manner
            
             .
          
           
             Corol.
             XII
             .
             Hence
             ,
             these
             sayings
             ,
             thus
             rightly
             understood
             ,
             have
             in
             them
             the
             force
             of
             a
             Nobler
             and
             
               more
               Solid
            
             Demonstration
             from
             the
             Final
             Cause
             ,
             than
             can
             be
             taken
             from
             any
             Corporeal
             Efficients
             and
             Effects
             ,
             though
             they
             be
             never
             so
             Proper
             to
             one
             another
             .
             For
             ,
             these
             Sayings
             engage
             the
             Nature
             of
             the
             Supreme
             Cause
             ,
             and
             of
             the
             Noblest
             causes
             under
             him
             ;
             and
             which
             ,
             had
             they
             not
             Rectitude
             in
             their
             Understandings
             ,
             Wills
             and
             Operations
             ,
             all
             Nature
             would
             be
             wrong
             ,
             and
             ground
             or
             beget
             in
             us
             nothing
             but
             Error
             .
             The
             Demonstration
             stands
             thus
             .
             The
             Immediate
             End
             of
             those
             Causes
             is
             that
             the
             World
             should
             be
             Order'd
             Wisely
             ,
             that
             is
             ,
             so
             as
             that
             th●
             Things
             should
             be
             a
             
               Ground
               for
               Truth
            
             ;
             therefore
             't
             is
             most
             highly
             Impossible
             there
             can
             be
             any
             Ground
             for
             a
             Contradiction
             ,
             in
             Things
             which
             the
             
               First
               Cause
            
             did
             make
             ,
             and
             the
             others
             do
             manage
             :
             But
             ,
             were
             there
             a
             vacuum
             there
             would
             be
             Ground
             for
             a
             Contradiction
             .
             
               Ergo
               ,
               &c.
            
             
          
           
             Corol.
             XIII
             .
             Hence
             ,
             we
             may
             with
             pity
             remark
             the
             Ignorance
             ,
             Folly
             or
             rather
             Phrenzy
             of
             those
             gross
             Speculators
             ,
             who
             ,
             by
             allowing
             nothing
             but
             the
             
               Course
               of
               Nature
            
             ,
             are
             forc●d
             by
             
             their
             Impious
             and
             Foolish
             Tenet
             to
             speak
             of
             Insensible
             things
             ,
             as
             if
             they
             were
             Intelligent
             .
             'T
             is
             something
             pardonable
             in
             Lovers
             ,
             when
             they
             speak
             to
             Trees
             ,
             Rivers
             ,
             and
             Mountains
             to
             vent
             the
             Passion
             that
             be-mads
             them
             ;
             but
             't
             is
             shameful
             in
             Pretenders
             to
             Philosophy
             ,
             who
             are
             to
             reduce
             Natural
             Effects
             to
             their
             Causes
             ,
             and
             to
             speak
             of
             both
             literally
             as
             they
             are
             .
             Yet
             ,
             such
             and
             so
             apply'd
             ,
             must
             be
             the
             Common
             language
             of
             meer
             Naturalists
             ,
             who
             look
             no
             higher
             than
             Matter
             ,
             and
             talk
             of
             
               Great
               Nature
            
             ,
             or
             the
             
               Soul
               of
               the
               World
            
             ,
             and
             such
             windy
             whimsies
             ,
             Ordering
             things
             thus
             and
             thus
             ,
             that
             is
             Designing
             an
             End
             ;
             Hating
             and
             Abhorring
             this
             thing
             ,
             Affecting
             another
             .
             Which
             yet
             ,
             all
             the
             while
             ,
             they
             deny
             to
             be
             Intelligent
             things
             ,
             lest
             they
             should
             grant
             a
             
               First
               Being
            
             making
             Nature
             ,
             and
             
               Spiritual
               Second
               Causes
            
             carrying
             on
             the
             Course
             of
             it
             ,
             and
             Moving
             it
             regularly
             .
             Nor
             Matters
             it
             that
             we
             had
             now
             and
             than
             to
             use
             the
             same
             Language
             ;
             for
             we
             do
             acknowledge
             it
             to
             be
             Improper
             ,
             and
             can
             reduce
             it
             to
             a
             Litteral
             Sense
             agreeing
             to
             the
             Natures
             of
             those
             things
             manag'd
             by
             such
             Governors
             ,
             which
             these
             Men
             cannot
             .
          
           
             14.
             
             There
             can
             be
             no
             Final
             Cause
             in
             respect
             to
             GOD.
             For
             End
             and
             Good
             being
             the
             same
             ,
             and
             GOD
             being
             Infinitely
             Perfect
             and
             Infinitely
             Happy
             in
             Himself
             ,
             there
             can
             
               no
               Good
            
             accrue
             to
             him
             from
             any
             thing
             out
             of
             himself
             ,
             or
             from
             Creatures
             ,
             and
             so
             they
             cannot
             have
             the
             Notion
             of
             an
             End
             in
             respect
             to
             him
             .
             Wherefore
             ,
             when
             it
             is
             said
             that
             GOD
             aims
             at
             the
             Good
             of
             his
             Creatures
             ,
             or
             that
             to
             Govern
             the
             World
             wisely
             is
             his
             
             End
             ;
             the
             meaning
             of
             these
             words
             is
             only
             this
             ,
             that
             he
             acts
             
               as
               becomes
               his
               Wisdom
            
             ,
             or
             (
             his
             Wisdom
             being
             his
             Essence
             )
             he
             
               acts
               as
               he
               is
            
             .
          
           
             15.
             
             Speaking
             of
             Mankind
             ,
             we
             can
             demonstrate
             some
             Acts
             of
             his
             Will
             from
             the
             Final
             Cause
             supposed
             ,
             and
             a
             Final
             Cause
             from
             the
             supposed
             Acts
             of
             his
             Will.
             For
             ,
             since
             the
             Will
             is
             a
             Power
             ,
             and
             all
             Powers
             are
             specify'd
             or
             have
             their
             particular
             Essence
             from
             the
             respect
             they
             have
             to
             such
             or
             such
             Objects
             ;
             and
             the
             Object
             of
             the
             Will
             is
             an
             
               Appearing
               Good
            
             ,
             it
             follows
             that
             it
             is
             Essential
             to
             the
             Will
             to
             act
             for
             an
             Appearing
             Good
             ,
             Wherefore
             ,
             if
             we
             can
             demonstrate
             (
             as
             we
             may
             often
             )
             that
             such
             a
             particular
             Object
             must
             (
             all
             things
             consider'd
             )
             
               appear
               a
               Good
            
             to
             a
             Man
             in
             such
             circumstances
             ;
             it
             will
             both
             follow
             
               â
               priori
            
             that
             ,
             if
             his
             Will
             acts
             ,
             it
             is
             for
             an
             Appearing
             Good
             ;
             and
             also
             
               â
               posteriori
            
             ,
             that
             ,
             if
             there
             be
             an
             Appearing
             Good
             ,
             there
             will
             follow
             an
             Act
             of
             his
             Will.
             The
             Proof
             of
             both
             is
             plain
             ,
             For
             ,
             since
             the
             Will
             is
             a
             Power
             to
             Act
             for
             an
             Appearing
             Good
             ,
             if
             it
             did
             not
             (
             in
             due
             circumstance
             )
             
               act
               for
               it
            
             ,
             it
             would
             follow
             that
             
               the
               Will
               is
               not
               a
               Will
            
             ;
             or
             else
             it
             must
             follow
             ,
             that
             an
             Appearing
             Good
             is
             not
             the
             Object
             of
             the
             Will.
             Whence
             ,
             since
             it
             can
             have
             no
             other
             Object
             Imaginable
             ,
             it
             would
             follow
             again
             that
             the
             Will
             is
             
               no
               Power
            
             ;
             and
             consequently
             ,
             
               no
               Will.
            
             Nor
             does
             this
             take
             away
             the
             Liberty
             of
             the
             Will
             ,
             which
             is
             exercis'd
             in
             Chusing
             one
             out
             of
             many
             ,
             but
             establisheth
             the
             Essence
             of
             it
             .
          
           
             Corol.
             14.
             
             Hence
             the
             most
             easie
             and
             most
             connaturall
             way
             to
             manage
             or
             treat
             with
             
             Mankind
             ,
             is
             ,
             to
             make
             that
             ,
             which
             you
             would
             bring
             them
             to
             do
             ,
             appear
             to
             be
             their
             Good
             ;
             for
             then
             they
             will
             be
             sure
             to
             obey
             .
             And
             if
             ,
             either
             thro'
             Perversness
             or
             Delusion
             by
             others
             ,
             they
             will
             not
             be
             brought
             to
             see
             that
             which
             is
             for
             the
             
               Common
               Good
            
             to
             be
             
               their
               own
            
             ,
             there
             is
             no
             way
             left
             but
             to
             Over-awe
             them
             with
             fear
             ;
             that
             so
             ,
             at
             least
             ,
             it
             may
             appear
             to
             them
             a
             Good
             to
             avoid
             Punishment
             .
          
        
         
           
             LESSON
             VI.
             Several
             Instances
             of
             Demonstration
             .
          
           
             1.
             
             THE
             Method
             of
             Demonstrating
             is
             two-fold
             ;
             the
             One
             Is
             perform'd
             by
             Exact
             Syllogisms
             in
             right
             Mood
             and
             Figure
             .
             The
             other
             by
             laying
             first
             certain
             
               Maxims
               ,
               Axioms
            
             ,
             or
             Pestulatums
             .
             and
             then
             proving
             the
             Theses
             by
             the
             Concatenation
             of
             many
             Propositions
             orderly
             succeeding
             one
             another
             ,
             which
             is
             the
             way
             Euclid
             takes
             .
             For
             this
             later
             way
             may
             be
             full
             as
             solid
             as
             the
             other
             ,
             tho'
             it
             looks
             not
             so
             Artificially
             ;
             provided
             it's
             several
             Consequences
             be
             Immediate
             ,
             and
             nothing
             be
             assum'd
             which
             is
             not
             some
             way
             Evident
             .
             This
             way
             also
             is
             Shorter
             ,
             and
             more
             fit
             to
             comprize
             much
             Truth
             ,
             or
             many
             Syllogisms
             ,
             in
             a
             
               little
               room
            
             .
             The
             other
             way
             is
             Clearer
             at
             
               first
               sight
            
             .
             This
             is
             more
             fit
             for
             Writers
             ,
             whose
             Productions
             may
             
             be
             scann'd
             leasurely
             by
             multitudes
             of
             Readers
             and
             Examiners
             .
             That
             ,
             is
             proper
             for
             Disputants
             in
             the
             Schools
             ,
             who
             are
             to
             Argue
             or
             Answer
             upon
             the
             Spot
             :
             and
             ought
             to
             be
             so
             well
             verst
             in
             the
             Rules
             of
             Art
             as
             to
             be
             ready
             to
             act
             the
             part
             of
             Opponent
             or
             Respondent
             
               ex
               tempore
            
             ,
             and
             without
             Studying
             .
             Amongst
             the
             other
             differences
             between
             them
             this
             is
             one
             ,
             that
             if
             an
             obstinate
             Adversary
             denies
             any
             Link
             ,
             in
             the
             Demonstration
             of
             the
             Second
             kind
             ,
             to
             be
             connected
             to
             the
             Other
             part
             of
             the
             Chain
             ,
             recourse
             must
             be
             forcibly
             had
             to
             the
             Syllogistick
             Method
             ,
             to
             convince
             him
             by
             plain
             Self-evident
             Principles
             of
             our
             Understanding
             ,
             on
             which
             all
             
               Force
               of
               Consequence
            
             is
             built
             ,
             We
             shall
             give
             here
             some
             few
             Examples
             ,
             of
             either
             Method
             .
             The
             first
             of
             which
             is
             purely
             Logical
             ;
             the
             Second
             ,
             Arithmetical
             :
             The
             Third
             and
             Fourth
             ,
             Physical
             :
             The
             Fifth
             ,
             Sixth
             ,
             and
             Seventh
             ,
             Metaphysical
             .
          
           
             
               Thesis
               I.
               Infinit
               Number
               is
               Impossible
               .
            
             
               
                 Demonstration
                 First
                 .
              
               
                 
                   Bar-Whatever
                   involves
                   a
                   Contradiction
                   is
                   Impossible
                   ;
                   but
                
                 
                   ba-All
                   Infinit
                   Number
                   involves
                   a
                   Contradiction
                   ;
                   therefore
                
                 
                   ra-All
                   Infinit
                   Number
                   is
                   Impossible
                   .
                
              
               
                 The
                 Minor
                 is
                 thus
                 prov'd
                 .
              
               
                 
                   Bar-Whatever
                   Notion
                   compriz'd
                   under
                   any
                   of
                   the
                   Common
                   heads
                   is
                   neither
                   
                   the
                   Genus
                   of
                   it's
                   Particular
                   Kind
                   ,
                   nor
                   any
                   Species
                   under
                   that
                   Genus
                   ,
                   involves
                   a
                   Contradiction
                   ,
                   but
                
                 
                   ba-All
                   Infinit
                   Number
                   (
                   it
                   being
                   
                     Discrete
                     Quantity
                  
                   )
                   is
                   Compriz'd
                   under
                   one
                   of
                   the
                   Common
                   Heads
                   ,
                   and
                   yet
                   is
                   neither
                   the
                   Generical
                   Notion
                   of
                   Discrete
                   Quantity
                   ,
                   nor
                   any
                   Species
                   of
                   it
                   ;
                   therefore
                
                 
                   ra-All
                   Infinit
                   Number
                   involves
                   a
                   Contradiction
                   .
                
              
               
                 2.
                 
                 The
                 Major
                 is
                 evident
                 .
                 For
                 all
                 the
                 Notions
                 of
                 any
                 Common
                 Head
                 ,
                 till
                 we
                 come
                 to
                 the
                 bottom
                 of
                 that
                 Scale
                 ,
                 are
                 either
                 Generical
                 or
                 Specifical
                 .
                 Whence
                 ,
                 such
                 a
                 Notion
                 as
                 Infinit
                 Number
                 would
                 be
                 under
                 that
                 Common
                 Head
                 (
                 as
                 't
                 is
                 evident
                 Discrete
                 Quantity
                 is
                 under
                 Quantity
                 )
                 and
                 yet
                 it
                 would
                 not
                 be
                 under
                 it
                 ,
                 because
                 Infinit
                 Number
                 is
                 neither
                 the
                 Genus
                 of
                 Discrete
                 Quantity
                 ,
                 nor
                 any
                 Species
                 of
                 it
                 .
              
               
                 The
                 Minor
                 likewise
                 as
                 to
                 it
                 's
                 First
                 part
                 is
                 most
                 Evident
                 ,
                 because
                 Infinit
                 Number
                 is
                 a
                 Number
                 ;
                 nor
                 is
                 it
                 less
                 a
                 Number
                 for
                 it's
                 being
                 Infinit
                 ,
                 but
                 more
                 .
              
               
                 The
                 same
                 Minor
                 ,
                 as
                 to
                 it's
                 Second
                 part
                 ,
                 viz.
                 that
                 Infinit
                 Number
                 cannot
                 be
                 the
                 Genus
                 ,
                 or
                 the
                 whole
                 Notion
                 of
                 Discrete
                 Quantity
                 ,
                 is
                 thus
                 prov'd
                 .
              
               
                 
                   Ce-No
                   Notion
                   that
                   is
                   not
                   Comprehended
                   in
                   each
                   of
                   it's
                   Species
                   can
                   be
                   a
                   Generical
                   Notion
                   or
                   a
                   Genus
                   ;
                   but
                
                 
                   la-Every
                   Infinit
                   Number
                   is
                   a
                   Notion
                   that
                   is
                   not
                   comprehended
                   in
                   each
                   of
                   the
                   
                   Species
                   of
                   Discrete
                   Quantity
                   therefore
                
                 
                   rent-No
                   infinit
                   Number
                   can
                   be
                   the
                   Generical
                   Notion
                   of
                   Discrete
                   Quantity
                   .
                
              
               
                 3.
                 
                 The
                 Major
                 is
                 Evident
                 .
                 For
                 the
                 Genus
                 or
                 Superiour
                 Notion
                 is
                 but
                 a
                 Part
                 of
                 the
                 Inferiour
                 or
                 the
                 Species
                 ,
                 and
                 a
                 Part
                 must
                 necessarily
                 be
                 Comprehended
                 in
                 the
                 Whole
                 .
                 And
                 ,
                 accordingly
                 ,
                 we
                 find
                 the
                 whole
                 Notion
                 and
                 Definition
                 of
                 Animal
                 to
                 be
                 in
                 Homo
                 ,
                 of
                 Corpus
                 in
                 Vivens
                 ,
                 and
                 of
                 Ens
                 in
                 all
                 under
                 it
                 .
              
               
                 4.
                 
                 This
                 last
                 Minor
                 is
                 likewise
                 most
                 evident
                 :
                 For
                 Ten
                 and
                 Twenty
                 are
                 Species
                 of
                 Discrete
                 Quantity
                 ,
                 being
                 both
                 of
                 them
                 Numbers
                 ;
                 and
                 yet
                 't
                 is
                 impossible
                 that
                 the
                 Notion
                 of
                 Infinit
                 Discrete
                 Quantity
                 or
                 Infinit
                 Number
                 ,
                 should
                 be
                 found
                 in
                 each
                 of
                 these
                 ;
                 which
                 yet
                 it
                 must
                 be
                 ,
                 if
                 Infinite
                 Quantity
                 be
                 their
                 Genus
                 .
              
               
                 5.
                 
                 The
                 Former
                 Minor
                 ,
                 according
                 to
                 it's
                 Third
                 part
                 ,
                 viz.
                 that
                 Infinit
                 Number
                 can
                 be
                 no
                 Species
                 of
                 Number
                 or
                 Discrete
                 Quantity
                 ,
                 is
                 thus
                 prov'd
                 .
              
               
                 
                   Ce-No
                   Species
                   comprehends
                   all
                   that
                   is
                   in
                   it's
                   fellow-Species
                   ,
                   but
                   leaves
                   it
                   somewhat
                   which
                   it self
                   has
                   not
                   ;
                   but
                
                 
                   la-Every
                   Infinit
                   Number
                   comprehends
                   all
                   that
                   is
                   in
                   it's
                   fellow-Species
                   ,
                   and
                   does
                   not
                   leave
                   it
                   somewhat
                   which
                   it self
                   had
                   not
                   ;
                   therefore
                
                 
                   rent
                   .
                   No
                   Infinit
                   Number
                   can
                   be
                   a
                   Species
                   of
                   Discrete
                   Quantity
                   .
                
              
               
                 6.
                 
                 The
                 Minor
                 is
                 prov'd
                 :
                 For
                 ,
                 Essential
                 Differences
                 
                 that
                 constitute
                 the
                 Species
                 ,
                 are
                 more
                 and
                 less
                 of
                 the
                 Genus
                 ,
                 and
                 not
                 All
                 and
                 None
                 .
                 And
                 ,
                 as
                 for
                 the
                 Formal
                 part
                 of
                 the
                 several
                 Species
                 of
                 Number
                 ,
                 they
                 are
                 Constituted
                 formally
                 by
                 some
                 one
                 Unity
                 shutting
                 up
                 the
                 rest
                 ;
                 otherwise
                 those
                 Species
                 had
                 had
                 no
                 Distinct
                 Notion
                 ,
                 being
                 
                   Indeterminate
                   :
                   v.
                   g.
                   Ten
                
                 and
                 Twenty
                 are
                 Formally
                 such
                 Species
                 of
                 Number
                 ,
                 because
                 there
                 is
                 a
                 Tenth
                 Unity
                 and
                 a
                 Twentieth
                 in
                 them
                 ,
                 shutting
                 up
                 or
                 Determining
                 (
                 that
                 is
                 Terminating
                 )
                 those
                 Unities
                 which
                 were
                 presupposed
                 .
                 Wherefore
                 ,
                 for
                 the
                 same
                 reason
                 ,
                 if
                 Infinit
                 Number
                 be
                 a
                 Distinct
                 Species
                 ,
                 it
                 must
                 have
                 ,
                 besides
                 It
                 's
                 other
                 Material
                 Constituents
                 ,
                 something
                 belonging
                 to
                 it's
                 own
                 Intrinsical
                 and
                 Particular
                 nature
                 ,
                 constituting
                 it
                 formally
                 of
                 such
                 a
                 Species
                 ;
                 which
                 can
                 be
                 nothing
                 but
                 an
                 Infinitth
                 one
                 ,
                 Determining
                 or
                 Terminating
                 it
                 in
                 the
                 Line
                 of
                 Number
                 ;
                 which
                 is
                 a
                 clear
                 contradiction
                 and
                 makes
                 an
                 Infinit
                 to
                 be
                 Finite
                 .
              
            
          
           
             
               The
               same
               Thesis
               Infinit
               Number
               is
               impossible
               .
            
             
               
                 Demonstration
                 Second
                 .
              
               
                 
                   Axiom
                   .
                   Units
                   are
                   the
                   Elements
                   of
                   which
                   all
                   Number
                   consists
                   ,
                   
                     v.
                     g.
                  
                   The
                   Number
                   of
                   Twenty
                   is
                   Twenty
                   Ones
                   ,
                   The
                   Number
                   of
                   a
                   Hundred
                   is
                   a
                   Hundred
                   Ones
                   ;
                   and
                   for
                   the
                   same
                   reason
                   ,
                   an
                   Infinit
                   Number
                   consists
                   of
                   Infinit
                   Ones
                   .
                
                 
                   Da-Whatever
                   Tenet
                   puts
                   
                     some
                     One
                  
                   to
                   be
                   Infinitely
                   distant
                   in
                   the
                   Line
                   of
                   Number
                   
                   from
                   
                     Another
                     One
                  
                   assignable
                   ,
                   or
                   puts
                   an
                   
                     Infinitth
                     One
                  
                   ,
                   puts
                   a
                   Contradiction
                   ;
                   but
                
                 
                   ri-The
                   Tenet
                   of
                   an
                   Infinit
                   Number
                   puts
                   
                     some
                     One
                  
                   to
                   be
                   Infinitly
                   distant
                   in
                   the
                   Line
                   of
                   Number
                   from
                   
                     Another
                     One
                  
                   assignable
                   ,
                   or
                   an
                   
                     Infinitth
                     One
                  
                   ;
                   therefore
                
                 
                   i-The
                   Tenet
                   of
                   an
                   Infinit
                   Number
                   puts
                   a
                   Contradiction
                   .
                
              
               
                 7.
                 
                 The
                 Major
                 is
                 self-evident
                 ,
                 for
                 it
                 clearly
                 puts
                 àn
                 Infinit
                 or
                 Endless
                 Number
                 ,
                 to
                 have
                 
                   Two
                   Ends
                
                 ;
                 viz.
                 
                   this
                   One
                
                 assignable
                 ,
                 and
                 that
                 
                   other
                   One
                
                 Suppos'd
                 Infinitely
                 distant
                 from
                 it
                 ,
                 or
                 the
                 
                   Infinitth
                   One.
                
                 
              
               
                 8.
                 
                 The
                 Minor
                 is
                 also
                 Evident
                 .
                 For
                 ,
                 since
                 ,
                 by
                 the
                 Axiom
                 ,
                 all
                 Number
                 ,
                 even
                 tho'
                 Infinit
                 ,
                 consists
                 of
                 One's
                 as
                 it
                 's
                 constituent
                 parts
                 ,
                 if
                 
                   no
                   One
                
                 be
                 an
                 Infinitth
                 ,
                 then
                 
                   every
                   one
                
                 is
                 a
                 Finitth
                 ;
                 and
                 so
                 (
                 all
                 the
                 parts
                 being
                 the
                 whole
                 )
                 that
                 Whole
                 ,
                 or
                 the
                 Infinit
                 Number
                 it self
                 ,
                 
                   must
                   be
                   Finite
                   which
                   is
                   a
                   Contradiction
                   .
                
              
            
          
           
             
               Thesis
               II.
               All
               Continu'd
               Quantity
               is
               one
               Whole
               consisting
               of
               Potential
               ,
               or
               still
               Divisible
               ,
               Parts
               .
            
             
               Demonstration
               III.
               
            
             
               Axiom
               I.
               Quantity
               is
               Divisible
               without
               end
               ,
               This
               is
               suppos'd
               prov'd
               by
               Euclid
               ,
               Element
               .
               Lib.
               6.
               
               Prop.
               10
               th
               .
            
             
               Axiom
               II.
               What
               is
               
                 Actually
                 distinct
              
               in
               any
               Line
               ,
               is
               determinate
               in
               that
               Line
               .
               All
               Act
               
               coming
               from
               the
               Form
               ;
               which
               being
               Determinate
               it self
               ,
               makes
               those
               Subjects
               in
               which
               it
               is
               Determinate
               likewise
               .
            
             
               Axiom
               III.
               A
               
                 Quatenus
                 ad
                 omne
                 valet
                 consequentia
              
               .
            
             
               
                 Proposition
                 I.
                 Quantity
                 cannot
                 be
                 compounded
                 of
                 a
                 Finite
                 Number
                 of
                 Indivisibles
                 .
              
               
                 
                   Co-Nothing
                   that
                   is
                   Infinitly
                   Divisible
                   can
                   consist
                   of
                   a
                   Finite
                   Number
                   of
                   Indivibles
                   ;
                   but
                
                 
                   la-All
                   Quantity
                   is
                   Infinitly
                   Divisible
                   ,
                   therefore
                
                 
                   
                   rent-No
                   Quantity
                   can
                   consist
                   of
                   a
                   Finite
                   Number
                   of
                   Indivisibles
                   .
                
              
               
                 9.
                 
                 The
                 Major
                 is
                 evident
                 ,
                 For
                 ,
                 putting
                 it
                 to
                 consist
                 of
                 a
                 Finite
                 Number
                 of
                 Indivisibles
                 ,
                 (
                 Ten
                 for
                 example
                 ,
                 )
                 when
                 't
                 is
                 Divided
                 into
                 those
                 Ten
                 ,
                 it
                 can
                 be
                 no
                 longer
                 Divisible
                 ,
                 and
                 so
                 no
                 Quantity
                 ,
                 by
                 the
                 Ax.
                 I.
                 
              
            
             
               
                 Proposition
                 II.
                 Quantity
                 cannot
                 be
                 compounded
                 of
                 an
                 Infinit
                 Number
                 of
                 Indivisibles
                 .
              
               
                 
                   Ce-No
                   One
                   Indivisible
                   added
                   to
                   Another
                   can
                   make
                   Quantity
                   ;
                   but
                
                 
                   la
                   -
                   
                   All
                   Infinit
                   Number
                   of
                   Indivisibles
                   
                   Consists
                   of
                   ,
                   or
                   is
                   One
                   Indivisible
                   added
                   to
                   Another
                   :
                   Therefore
                
                 
                   rent-No
                   Infinit
                   Number
                   of
                   Indivisibles
                   can
                   make
                   Quantity
                   .
                
              
               
                 10.
                 
                 The
                 Minor
                 is
                 Evident
                 ;
                 for
                 all
                 Number
                 (
                 tho'
                 Infinit
                 )
                 consists
                 of
                 Ones
                 ;
                 that
                 is
                 ,
                 of
                 One
                 added
                 to
                 another
                 .
                 Add
                 that
                 't
                 is
                 demonstrated
                 above
                 that
                 all
                 
                   Infinit
                   Number
                
                 is
                 Impossible
                 .
              
            
             
               
                 Proposition
                 III.
                 If
                 any
                 two
                 parts
                 of
                 Quantity
                 be
                 Actually
                 distinct
                 ,
                 All
                 the
                 parts
                 must
                 be
                 Actually
                 distinct
                 also
                 .
              
               
                 
                   Bar-What
                   ever
                   springs
                   out
                   of
                   the
                   precise
                   nature
                   of
                   Quantity
                   must
                   be
                   equally
                   found
                   
                     where
                     ever
                  
                   there
                   is
                   Quantity
                   ,
                   or
                   throughout
                   
                     all
                     the
                     parts
                  
                   of
                   Quantity
                   ,
                   by
                   Axiom
                   3
                   d.
                   But
                
                 
                   ba-All
                   Actual
                   Distinction
                   of
                   the
                   parts
                   of
                   Quantity
                   (
                   if
                   put
                   in
                   any
                   two
                   )
                   springs
                   out
                   of
                   the
                   precise
                   Notion
                   of
                   Quantity
                   ,
                   therefore
                
                 
                   ra-All
                   Actual
                   Distinction
                   of
                   the
                   parts
                   of
                   Quantity
                   (
                   if
                   put
                   in
                   any
                   two
                   )
                   must
                   be
                   equally
                   found
                   wherever
                   there
                   is
                   Quantity
                   ,
                   or
                   throughout
                   
                     all
                     the
                     parts
                  
                   of
                   Quantity
                   .
                
              
               
                 11.
                 
                 The
                 Minor
                 is
                 proved
                 ;
                 for
                 ,
                 all
                 Unity
                 and
                 Distinction
                 in
                 any
                 Line
                 follows
                 out
                 of
                 the
                 Entity
                 to
                 which
                 it
                 is
                 peculiar
                 ,
                 that
                 is
                 ,
                 in
                 our
                 case
                 ,
                 out
                 of
                 the
                 Entity
                 or
                 Essence
                 of
                 Quantity
                 .
                 Again
                 ,
                 
                 this
                 Actual
                 Distinction
                 of
                 Quantitative
                 parts
                 cannot
                 spring
                 from
                 Substance
                 ;
                 for
                 this
                 has
                 no
                 Distinction
                 of
                 parts
                 ,
                 but
                 that
                 of
                 Matter
                 and
                 Form.
                 Nor
                 out
                 of
                 any
                 other
                 Line
                 ;
                 for
                 all
                 those
                 do
                 presuppose
                 Quantity
                 ,
                 and
                 spring
                 from
                 it
                 as
                 the
                 Primary
                 Affection
                 of
                 Body
                 ;
                 therefore
                 ,
                 if
                 any
                 
                   two
                   parts
                
                 of
                 Quantity
                 
                   be
                   actually
                   Distinct
                
                 ,
                 that
                 Distinction
                 must
                 proceed
                 from
                 the
                 Nature
                 of
                 Quantity
                 it self
                 .
              
               
                 12.
                 
                 Now
                 ,
                 that
                 all
                 the
                 parts
                 of
                 Quantity
                 should
                 be
                 Actually
                 Distinct
                 ,
                 destroys
                 the
                 Nature
                 of
                 Quantity
                 ,
                 and
                 is
                 Contradictory
                 ;
                 is
                 thus
                 proved
                 .
              
               
                 
                   
                   Da-Whatever
                   makes
                   Quantity
                   consist
                   of
                   Infinit
                   Indivisibles
                   contradicts
                   the
                   Nature
                   of
                   Quantity
                   .
                   But
                
                 
                   ri-That
                   Position
                   which
                   makes
                   all
                   the
                   parts
                   of
                   Quantity
                   Actually
                   Distinct
                   ,
                   makes
                   Quantity
                   consist
                   of
                   Infinit
                   Indivisibles
                   ,
                   therefore
                
                 
                   i-That
                   Position
                   which
                   makes
                   all
                   the
                   parts
                   of
                   Quantity
                   ,
                   actually
                   Distinct
                   ,
                   contradicts
                   the
                   nature
                   of
                   Quantity
                   .
                
              
               
                 13.
                 
                 The
                 Minor
                 is
                 Evident
                 ;
                 For
                 ,
                 those
                 things
                 which
                 are
                 Actually
                 Distinct
                 quantitatively
                 may
                 be
                 Divided
                 quantitatively
                 ;
                 or
                 rather
                 are
                 
                   already
                   so
                
                 ;
                 as
                 those
                 which
                 are
                 Actually
                 Distinct
                 in
                 the
                 Line
                 of
                 Substance
                 ,
                 are
                 Distinct
                 Substances
                 or
                 Distinct
                 things
                 in
                 that
                 Line
                 ,
                 Wherefore
                 ,
                 since
                 the
                 Nature
                 of
                 such
                 a
                 Subject
                 ,
                 as
                 they
                 put
                 Quantity
                 
                 to
                 be
                 ,
                 does
                 bear
                 it
                 ,
                 let
                 us
                 suppose
                 Quantity
                 divided
                 into
                 all
                 it's
                 Actual
                 parts
                 it
                 can
                 be
                 divided
                 into
                 ;
                 that
                 is
                 ,
                 into
                 All
                 ,
                 they
                 being
                 all
                 of
                 them
                 suppos'd
                 Actually
                 Distinct
                 ;
                 it
                 is
                 manifest
                 there
                 could
                 remain
                 only
                 Infinit
                 Indivisibles
                 .
                 They
                 must
                 be
                 Indivisible
                 ,
                 because
                 it
                 is
                 supposed
                 to
                 be
                 Divided
                 into
                 all
                 it
                 could
                 be
                 Divided
                 into
                 ;
                 and
                 they
                 must
                 be
                 Infinit
                 ,
                 for
                 Divisibility
                 that
                 is
                 but
                 Finite
                 ,
                 would
                 contradict
                 
                 Euclid's
                 Clear
                 and
                 most
                 Approved
                 Demonstration
                 .
                 Besides
                 ,
                 it
                 would
                 follow
                 hence
                 ,
                 that
                 if
                 all
                 the
                 parts
                 of
                 Quantity
                 were
                 
                   Actually
                   Distinct
                
                 ,
                 each
                 of
                 them
                 must
                 be
                 Determinate
                 in
                 the
                 line
                 of
                 Quantity
                 ;
                 Wherefore
                 ,
                 they
                 being
                 also
                 Infinit
                 in
                 Number
                 (
                 for
                 a
                 Finite
                 Number
                 of
                 parts
                 makes
                 Quantity
                 not
                 to
                 be
                 Divisible
                 Infinitly
                 against
                 
                 Euclid's
                 Demonstration
                 )
                 it
                 would
                 follow
                 that
                 each
                 least
                 Quantity
                 would
                 be
                 of
                 
                   Infinit
                   Extension
                
                 ;
                 for
                 the
                 least
                 Determinate
                 Quantity
                 ,
                 Infinit
                 times
                 repeated
                 ,
                 makes
                 an
                 Infinit
                 Extension
                 .
              
               
                 14.
                 
                 Hence
                 is
                 evinced
                 our
                 Main
                 Demonstration
                 ,
                 that
                 ,
                 since
                 Continu'd
                 Quantity
                 is
                 neither
                 compounded
                 of
                 
                   a
                   Finit
                
                 ,
                 nor
                 of
                 an
                 Infinit
                 Number
                 of
                 Indivisibles
                 ,
                 nor
                 of
                 
                   Actual
                   parts
                
                 ,
                 it
                 is
                 made
                 up
                 of
                 Potential
                 parts
                 :
                 that
                 is
                 ,
                 there
                 is
                 but
                 
                   One
                   Actual
                   Whole
                
                 in
                 the
                 Line
                 of
                 Quantity
                 ;
                 and
                 this
                 Whole
                 is
                 
                   Divisible
                   without
                   end
                
                 .
              
               
                 Corol.
                 I.
                 Hence
                 is
                 farther
                 demonstrated
                 the
                 Unity
                 of
                 the
                 whole
                 World
                 as
                 to
                 it's
                 Quantity
                 ;
                 or
                 which
                 is
                 the
                 same
                 ,
                 the
                 Continuity
                 of
                 the
                 whole
                 imaginable
                 Mass
                 of
                 Body
                 .
              
               
               
                 Corol.
                 II.
                 Hence
                 is
                 demonstrated
                 likewise
                 that
                 all
                 Vacuum
                 ,
                 and
                 
                 Epicurus's
                 Scheme
                 of
                 Plenum
                 and
                 Vacuum
                 are
                 Contradictory
                 :
                 As
                 likewise
                 that
                 there
                 cannot
                 possibly
                 be
                 more
                 Worlds
                 than
                 One
                 ;
                 the
                 very
                 Nature
                 of
                 Quantity
                 being
                 but
                 
                   One
                   whole
                
                 ,
                 Divisible
                 still
                 into
                 its
                 Potential
                 parts
                 ,
                 or
                 parts
                 
                   still
                   farther
                   Divisible
                
                 .
              
            
          
           
             
               Thesis
               III.
               15.
               
               Successive
               Quantity
               or
               Motion
               ,
               and
               ,
               consequently
               ,
               the
               Course
               of
               Nature
               ,
               could
               not
               have
               been
               
                 ab
                 Aeterno
              
               ,
               but
               must
               have
               had
               a
               Beginning
               .
            
             
               
                 Demonstration
                 IV.
                 
              
               
                 
                   Bar-All
                   Infinit
                   Motion
                   or
                   Time
                   is
                   Impossible
                   ,
                   but
                
                 
                   ba-All
                   Duration
                   of
                   Motion
                   
                     ab
                     Aeterno
                  
                   must
                   have
                   been
                   for
                   an
                   Infinit
                   Time
                   ,
                   therefore
                
                 
                   ra-All
                   Duration
                   of
                   Motion
                   
                     ab
                     aeterno
                  
                   is
                   Impossible
                   .
                
              
               
                 The
                 Minor
                 is
                 Self-evident
                 ;
                 The
                 Major
                 is
                 thus
                 prov'd
                 .
              
               
                 
                   Bar-All
                   Infinit
                   Time
                   must
                   be
                   an
                   Infinit
                   Number
                   of
                   Determinate
                   Parts
                   of
                   Time
                   ,
                   v.
                   g.
                   Infinit
                   Hours
                   ;
                   but
                
                 
                   ba-All
                   Infinit
                   Number
                   of
                   the
                   Determinate
                   parts
                   of
                   Time
                   is
                   Impossible
                   ;
                   Therefore
                
                 
                   ra-All
                   Infinit
                   Time
                   is
                   Impossible
                   .
                
              
               
               
                 16.
                 
                 The
                 Major
                 is
                 clearly
                 Evident
                 ;
                 for
                 ,
                 were
                 the
                 Number
                 of
                 the
                 Determinate
                 parts
                 of
                 Time
                 Finite
                 ,
                 then
                 
                   all
                   the
                   Parts
                
                 (
                 which
                 are
                 equivalent
                 to
                 the
                 Whole
                 )
                 being
                 Finite
                 ,
                 the
                 Whole
                 must
                 likewise
                 be
                 Finite
                 ,
              
               
                 The
                 Minor
                 is
                 prov'd
                 above
                 Demonstration
                 1.
                 and
                 2.
                 where
                 it
                 was
                 demonstrated
                 that
                 all
                 
                   Infinit
                   Number
                
                 is
                 Impossible
                 .
              
               
                 17.
                 
                 Whence
                 is
                 Demonstrated
                 our
                 main
                 Thesis
                 ,
                 that
                 
                   Time
                   ,
                   Motion
                
                 ,
                 or
                 the
                 
                   Course
                   of
                   Nature
                
                 had
                 a
                 beginning
                 .
                 Whence
                 many
                 useful
                 Conclusions
                 may
                 be
                 drawn
                 against
                 Heathens
                 and
                 Atheists
                 .
                 Note
                 ,
                 that
                 't
                 is
                 the
                 same
                 as
                 to
                 our
                 Argument
                 ,
                 whether
                 there
                 be
                 an
                 Infinit
                 Number
                 of
                 parts
                 of
                 Time
                 ,
                 which
                 are
                 
                   Actually
                   Determin'd
                
                 and
                 Measur'd
                 ,
                 or
                 no
                 ;
                 't
                 is
                 sufficient
                 the
                 Subject
                 [
                 
                   Infinit
                   Motion
                
                 ,
                 or
                 
                   Infinit
                   Time
                
                 ]
                 bears
                 the
                 having
                 such
                 a
                 Determination
                 made
                 ,
                 by
                 having
                 that
                 in
                 it
                 which
                 corresponds
                 to
                 all
                 those
                 Infinit
                 Determinate
                 parts
                 ;
                 for
                 this
                 necessarily
                 induces
                 and
                 enforces
                 a
                 Contradiction
                 .
              
            
          
           
             
               Thesis
               IV.
               There
               are
               Spiritual
               Beings
               ,
               which
               we
               call
               Angels
               .
            
             
               
                 Demonstration
                 V.
                 
              
               
                 Axiom
                 .
                 1.
                 
                 What
                 
                   acts
                   ,
                   is
                
                 .
              
               
                 2.
                 
                 Every
                 thing
                 acts
                 as
                 it
                 is
                 ;
                 and
                 ,
                 
                   à
                   fortiori
                
                 ,
                 cannot
                 act
                 
                   directly
                   contrary
                
                 to
                 what
                 it
                 is
                 ,
                 especially
                 as
                 an
                 Immediate
                 Agent
                 .
              
               
                 3.
                 
                 Motion
                 is
                 Change
              
               
                 4.
                 
                 There
                 are
                 no
                 Created
                 Beings
                 ,
                 but
                 either
                 
                 Divisible
                 or
                 Indivisible
                 ones
                 ,
                 that
                 is
                 Body
                 or
                 Spirit
                 .
              
               
                 5.
                 
                 The
                 First
                 Being
                 is
                 Essentially
                 Vnchangeable
                 .
              
               
                 
                   
                   Da-Whatever
                   must
                   be
                   the
                   Immediate
                   Cause
                   of
                   some
                   Effect
                   acts
                   ,
                   and
                   ,
                   consequently
                   ,
                   is
                   :
                   but
                
                 
                   ri-An
                   Angel
                   must
                   be
                   the
                   Immediate
                   Cause
                   of
                   some
                   Effect
                   ;
                   viz.
                   of
                   the
                   
                     First
                     Motion
                  
                   in
                   Nature
                   ,
                   therefore
                
                 
                   i-An
                   Angel
                   acts
                   ;
                   and
                   ,
                   consequently
                   is
                   ,
                
              
               
                 The
                 Minor
                 is
                 thus
                 prov'd
                 .
              
               
                 
                   
                   Da-Every
                   Effect
                   that
                   can
                   neither
                   be
                   caused
                   Immediat●ly
                   by
                   the
                   First
                   Cause
                   no●
                   by
                   a
                   Body
                   :
                   must
                   have
                   been
                   caus'd
                   immediatly
                   by
                   a
                   Created
                   Spirit
                   or
                   an
                   Angel
                   ;
                   But
                
                 
                   ri-The
                   First
                   Motion
                   in
                   Nature
                   is
                   an
                   Effect
                   which
                   could
                   not
                   have
                   been
                   caus'd
                   Immediatly
                   by
                   the
                   First
                   Cause
                   nor
                   by
                   a
                   Body
                   ;
                   Therefore
                
                 
                   i-The
                   first
                   Motion
                   in
                   Nature
                   must
                   have
                   been
                   caus'd
                   Immediatly
                   by
                   an
                   Angel
                   ;
                   and
                   ,
                   consequently
                   ,
                   an
                   Angel
                   acts
                   &
                   is
                   .
                
              
               
                 The
                 former
                 part
                 of
                 th●
                 Minor
                 ,
                 viz.
                 that
                 the
                 first
                 Motion
                 could
                 not
                 be
                 caus'd
                 immediately
                 by
                 the
                 
                   First
                   Cause
                
                 ,
                 is
                 thus
                 demonstrated
                 .
              
               
                 
                   19.
                   
                   Fe-No
                   *
                   being
                   that
                   is
                   
                     Essentially
                     Vnchangeable
                  
                   ,
                   and
                   whose
                   Nature
                   is
                   
                     directly
                     contrary
                  
                   to
                   the
                   Nature
                   of
                   Change
                   ,
                   
                   can
                   be
                   the
                   Immediate
                   Cause
                   o
                   †
                   Change
                   or
                   Motion
                   ;
                   nor
                   ,
                   consequently
                   ,
                   of
                   the
                   
                     First
                     Motion
                  
                   in
                   Nature
                   ,
                   but
                
                 
                   ri-The
                   First
                   Being
                   is
                   *
                   
                     Essentially
                     Vnchangeable
                  
                   ,
                   and
                   his
                   Nature
                   is
                   
                     directly
                     contrary
                  
                   to
                   the
                   Nature
                   of
                   Change
                   or
                   Motion
                   ;
                   therefore
                
                 
                   i-The
                   First
                   Being
                   cannot
                   be
                   the
                   Immediate
                   Cause
                   of
                   Motion
                   or
                   Change
                   ;
                   nor
                   ,
                   consequently
                   ,
                   of
                   the
                   
                     First
                     Motion
                  
                   in
                   Nature
                   .
                
              
               
                 20.
                 
                 The
                 latter
                 part
                 of
                 the
                 former
                 Minor
                 ,
                 viz.
                 that
                 a
                 Body
                 could
                 not
                 have
                 been
                 the
                 Immediate
                 Cause
                 of
                 the
                 First
                 Motion
                 in
                 Nature
                 ,
                 is
                 thus
                 prov'd
                 .
              
               
                 
                   Ce-Nothing
                   that
                   ,
                   antecedently
                   to
                   the
                   First
                   Motion
                   ,
                   was
                   not-Moving
                   ,
                   or
                   in
                   Rest
                   ,
                   †
                   could
                   have
                   been
                   the
                   Immediate
                   Cause
                   of
                   the
                   First
                   Motion
                   in
                   Nature
                   ,
                   but
                
                 
                   la-Every
                   Body
                   antecedently
                   to
                   the
                   First
                   Motion
                   in
                   Nature
                   was
                   not-Moving
                   ,
                   or
                   in
                   Rest
                   ;
                   therefore
                
                 
                   rent-No
                   Body
                   could
                   have
                   been
                   the
                   Immediate
                   Cause
                   of
                   the
                   First
                   Motion
                   in
                   Nature
                   .
                
              
               
                 Note
                 that
                 this
                 Demonstration
                 supposes
                 a
                 
                   First
                   Motion
                
                 in
                 Nature
                 ,
                 which
                 was
                 prov'd
                 .
                 Demonstration
                 4.
                 
              
            
          
        
         
           
           
             LESSON
             VII
             .
             Other
             Instances
             of
             Demonstration
             .
          
           
             
               Thesis
               V.
               THere
               is
               a
               First
               Self-Existent
               Being
               ;
               or
               a
               Deity
               .
            
             
               
                 Demonstration
                 VI.
                 
              
               
                 
                   Proposition
                   I.
                   The
                   Notion
                   or
                   Nature
                   of
                   Ens
                   and
                   of
                   Existent
                   in
                   Creatures
                   ,
                   (
                   and
                   consequently
                   of
                   Essence
                   and
                   Existence
                   )
                   are
                   Distinct.
                   
                
                 
                   
                     Da-Every
                     Notion
                     of
                     which
                     [
                     Existent
                     ]
                     and
                     [
                     not-existent
                     ]
                     may
                     be
                     truly
                     predicated
                     is
                     Different
                     from
                     the
                     Notion
                     of
                     Existent
                     ;
                     But
                  
                   
                     ri-The
                     Notion
                     of
                     Ens
                     (
                     in
                     its
                     First
                     and
                     Proper
                     Signification
                     ,
                     taken
                     for
                     an
                     Individual
                     Substance
                     )
                     is
                     a
                     Notion
                     of
                     which
                     Existent
                     and
                     not-existent
                     may
                     be
                     predicated
                     ;
                     therefore
                  
                   
                     i
                     —
                     The
                     Notion
                     of
                     Ens
                     (
                     thus
                     understood
                     )
                     is
                     d●fferent
                     from
                     the
                     Notion
                     of
                     Existent
                     ;
                     and
                     ,
                     consequently
                     ,
                     the
                     Notions
                     of
                     Essence
                     and
                     Existence
                     are
                     also
                     Distinct.
                     
                  
                
                 
                 
                   2.
                   
                   The
                   Minor
                   is
                   Evident
                   .
                   For
                   we
                   can
                   truly
                   say
                   that
                   [
                   
                     Petrus
                     est
                  
                   ]
                   while
                   he
                   is
                   Living
                   ;
                   and
                   as
                   truly
                   say
                   of
                   the
                   same
                   Peter
                   ,
                   that
                   [
                   Fuit
                   ]
                   or
                   [
                   non-est
                   ]
                   when
                   he
                   is
                   Dead
                   .
                
                 
                   3.
                   
                   The
                   Major
                   is
                   no
                   less
                   Evident
                   ;
                   For
                   ,
                   when
                   we
                   say
                   [
                   
                     Petrus
                     est
                  
                   ]
                   or
                   [
                   
                     Peter
                     is
                     Existent
                  
                   ]
                   were
                   the
                   notion
                   of
                   the
                   Predicate
                   [
                   Existent
                   ]
                   the
                   same
                   with
                   [
                   Peter
                   ]
                   the
                   Subject
                   ,
                   the
                   Proposition
                   would
                   be
                   (
                   in
                   sense
                   )
                   
                     formally
                     Identical
                  
                   ,
                   and
                   the
                   same
                   as
                   't
                   is
                   to
                   say
                   ,
                   [
                   what
                   's
                   Existent
                   is
                   Existent
                   ]
                   Wherefore
                   ,
                   when
                   we
                   say
                   [
                   
                     Petrus
                     non
                     est
                  
                   ]
                   or
                   
                     Peter
                     is
                     not-Existent
                     ,
                     Peter
                  
                   Signifying
                   the
                   same
                   as
                   Existent
                   ,
                   it
                   would
                   be
                   the
                   same
                   as
                   if
                   we
                   said
                   ,
                   
                     what
                     's
                     Existent
                     is
                     not
                     Existent
                  
                   ,
                   which
                   is
                   a
                   Contradiction
                   .
                
              
               
                 
                   Proposition
                   II.
                   4.
                   
                   The
                   Notion
                   of
                   Ens
                   Abstracts
                   from
                   Existence
                   ,
                   or
                   is
                   Indifferent
                   to
                   it
                   and
                   to
                   Non-existence
                   .
                
                 
                   This
                   needs
                   no
                   farther
                   Proof
                   ?
                   For
                   ,
                   in
                   the
                   two
                   Propositions
                   lately
                   mention'd
                   ,
                   Existent
                   and
                   
                     not
                     Existent
                  
                   are
                   truly
                   predicated
                   of
                   the
                   same
                   Ens
                   viz.
                   Peter
                   ;
                   which
                   could
                   not
                   be
                   ,
                   unless
                   the
                   Subject
                   [
                   Peter
                   ]
                   did
                   Abstract
                   from
                   both
                   ,
                   or
                   were
                   Indifferent
                   to
                   both
                   .
                   Besides
                   ,
                   all
                   the
                   Words
                   which
                   we
                   use
                   to
                   express
                   the
                   Notions
                   or
                   Natures
                   of
                   any
                   Created
                   Ens
                   whatever
                   ,
                   do
                   so
                   perfectly
                   Abstract
                   from
                   Existence
                   ,
                   that
                   it
                   is
                   neither
                   Exprest
                   ,
                   Imply'd
                   ,
                   nor
                   in
                   the
                   least
                   Hinted
                   in
                   them
                   ;
                   as
                   appears
                   in
                   the
                   words
                   ,
                   
                     Lapis
                     ,
                     Quercus
                     ,
                     Bucephalus
                     ,
                     Petrus
                     ,
                     Raphael
                  
                   ;
                   which
                   
                   give
                   us
                   not
                   the
                   least
                   light
                   or
                   intimation
                   that
                   they
                   are
                   Existent
                   or
                   not-Existent
                   .
                
              
               
                 
                   Proposition
                   III.
                   5.
                   
                   Were
                   there
                   any
                   Inclination
                   in
                   Created
                   Entities
                   to
                   one
                   more
                   than
                   to
                   the
                   other
                   ,
                   it
                   seems
                   to
                   be
                   rather
                   to
                   Not-being
                   ;
                   than
                   to
                   Being
                   .
                
                 
                   For
                   ,
                   since
                   Peter
                   ,
                   even
                   tho'
                   possest
                   of
                   
                     Actual
                     Being
                  
                   ,
                   is
                   still
                   
                     no
                     less
                  
                   capable
                   of
                   Not-being
                   ;
                   it
                   seems
                   as
                   if
                   he
                   had
                   a
                   particular
                   Natural
                   Tendency
                   to
                   Not-being
                   ;
                   because
                   ,
                   tho'
                   supported
                   Formally
                   (
                   as
                   it
                   were
                   )
                   by
                   it's
                   Opposit
                   [
                   
                     Actual
                     Existence
                  
                   ]
                   he
                   is
                   notwithstanding
                   ,
                   
                     no
                     less
                  
                   a
                   Capacity
                   of
                   Not-existing
                   ;
                   his
                   Original
                   nothingness
                   being
                   so
                   radicated
                   in
                   his
                   Nature
                   as
                   he
                   is
                   a
                   Creature
                   ,
                   that
                   it
                   sticks
                   to
                   it
                   ,
                   and
                   inclines
                   him
                   to
                   it
                   ,
                   even
                   while
                   he
                   is
                   .
                
              
               
                 
                   Proposition
                   IV.
                   6.
                   
                   Existence
                   is
                   no
                   ways
                   Intrinsical
                   to
                   any
                   Created
                   Ens
                   ;
                   either
                   Essentially
                   ,
                   or
                   as
                   an
                   Affection
                   springing
                   out
                   of
                   it's
                   Essence
                   .
                
                 
                   This
                   has
                   been
                   demonstrated
                   Prop.
                   2
                   d.
                   and
                   3
                   d.
                   Because
                   Every
                   nature
                   requires
                   all
                   it's
                   Intrinsicals
                   ,
                   and
                   what
                   follows
                   out
                   of
                   them
                   ,
                   or
                   is
                   Connected
                   with
                   them
                   ;
                   and
                   is
                   not
                   Indifferent
                   to
                   have
                   them
                   or
                   
                     not
                     have
                  
                   them
                   ,
                   as
                   Ens
                   is
                   to
                   have
                   or
                   
                     not
                     have
                  
                   Existence
                   .
                
              
               
                 
                 
                   Proposition
                   V.
                   7.
                   
                   All
                   Created
                   things
                   have
                   their
                   Existence
                   from
                   something
                   that
                   is
                   Extrinsical
                   to
                   them
                   .
                
                 
                   For
                   ,
                   whatever
                   has
                   any
                   thing
                   and
                   not
                   from
                   
                     it's
                     self
                  
                   ,
                   or
                   from
                   it's
                   own
                   
                     Intrinsical
                     Nature
                  
                   ,
                   must
                   have
                   it
                   from
                   Another
                   ,
                   or
                   from
                   something
                   that
                   is
                   Extrinsical
                   to
                   it
                   ;
                   there
                   being
                   no
                   Third
                   sort
                   of
                   Cause
                   imaginable
                   ,
                   which
                   is
                   neither
                   Intrinsical
                   nor
                   Extrinsical
                   ;
                   that
                   is
                   ,
                   which
                   is
                   neither
                   
                     it's
                     self
                  
                   nor
                   Another
                   .
                
              
               
                 
                   Proposition
                   VI.
                   
                
                 
                   8.
                   
                   No
                   
                     Created
                     Ens
                  
                   can
                   give
                   Existence
                   to
                   another
                   ,
                   For
                   tho'
                   (
                   as
                   was
                   shown
                   formerly
                   )
                   the
                   virtue
                   by
                   which
                   the
                   Ens
                   operates
                   be
                   the
                   Existence
                   of
                   that
                   Ens
                   ;
                   yet
                   it
                   can
                   work
                   no
                   otherwise
                   than
                   as
                   the
                   Thing
                   it self
                   is
                   ,
                   or
                   according
                   to
                   the
                   Nature
                   of
                   the
                   Thing
                   ,
                   which
                   has
                   that
                   Existence
                   ;
                   whose
                   Nature
                   it
                   actually
                   Imprints
                   (
                   as
                   it
                   were
                   )
                   on
                   the
                   Subject
                   ,
                   as
                   we
                   find
                   in
                   Fire
                   heating
                   ,
                   in
                   Water
                   moistning
                   ,
                   and
                   in
                   the
                   whole
                   Line
                   of
                   Universal
                   Causality
                   .
                   Again
                   ,
                   since
                   the
                   whole
                   Line
                   of
                   Causality
                   also
                   bears
                   that
                   no
                   Cause
                   can
                   act
                   unless
                   it
                   be
                   first
                   Determin'd
                   ,
                   and
                   ,
                   as
                   it
                   were
                   Appropriated
                   to
                   work
                   such
                   an
                   Effect
                   ,
                   (
                   whence
                   come
                   those
                   establisht
                   Maxims
                   that
                   the
                   Course
                   of
                   Nature
                   is
                   carry'd
                   on
                   by
                   Proper
                   Causes
                   to
                   Proper
                   Effects
                   ,
                   and
                   
                     Ex
                     indifferente
                     nihil
                     sequitur
                  
                   .
                   )
                   Therefore
                   ,
                   seeing
                   (
                   Prop.
                   2.
                   )
                   The
                   Created
                   Ens
                   to
                   
                   which
                   such
                   an
                   Existence
                   belongs
                   ,
                   and
                   ,
                   consequently
                   ,
                   the
                   Nature
                   or
                   Essence
                   of
                   that
                   Ens
                   ,
                   Abstracts
                   from
                   all
                   Existence
                   ;
                   and
                   is
                   perfectly
                   Indifferent
                   even
                   to
                   it
                   's
                   own
                   ,
                   and
                   much
                   more
                   to
                   the
                   Existence
                   of
                   any
                   
                     other
                     Ens
                  
                   ;
                   it
                   follows
                   demonstratively
                   that
                   no
                   Created
                   Ens
                   can
                   give
                   Existence
                   to
                   another
                   ,
                   or
                   be
                   the
                   Proper
                   Cause
                   of
                   it
                   .
                   Therefore
                
              
               
                 
                   Proposition
                   VII
                   .
                   9.
                   
                   There
                   must
                   be
                   some
                   Vncreated
                   Cause
                   that
                   gives
                   Existence
                   to
                   all
                   Created
                   Entities
                   .
                
                 
                   This
                   is
                   already
                   †
                   Evident
                   ;
                   since
                   no
                   Created
                   Entity
                   can
                   have
                   it's
                   Existence
                   either
                   from
                   it's
                   own
                   Intrinsical
                   Nature
                   ,
                   or
                   from
                   any
                   other
                   Creature
                   .
                
              
               
                 
                   Proposition
                   VIII
                   .
                   10.
                   
                   This
                   Vncreated
                   Cause
                   of
                   all
                   Existence
                   must
                   be
                   Self-Existent
                   ;
                   that
                   is
                   ,
                   his
                   Essence
                   must
                   be
                   his
                   Existence
                   .
                
                 
                   For
                   ,
                   were
                   his
                   Essence
                   Indifferent
                   to
                   Existence
                   ,
                   or
                   
                     Existence
                     Accidental
                  
                   to
                   him
                   and
                   not
                   Essential
                   ,
                   he
                   would
                   need
                   Another
                   Cause
                   to
                   give
                   him
                   Existence
                   ,
                   for
                   the
                   same
                   reason
                   Creatures
                   do
                   ,
                   and
                   ,
                   so
                   He
                   would
                   not
                   be
                   Vncreated
                   .
                
                 
                 
                   
                     Therefore
                     there
                     is
                     a
                     First
                     Self-existent
                     Being
                     or
                     a
                     DEITY
                     .
                  
                
                 
                   Corol.
                   III.
                   Hence
                   it
                   is
                   seen
                   that
                   all
                   that
                   Created
                   Causes
                   operate
                   upon
                   Entities
                   ,
                   grown
                   to
                   maturity
                   is
                   to
                   dispose
                   to
                   the
                   
                     not
                     being
                  
                   of
                   the
                   things
                   they
                   work
                   upon
                   ;
                   by
                   Altering
                   the
                   Matter
                   so
                   that
                   ,
                   out
                   of
                   those
                   Alterations
                   brought
                   to
                   such
                   a
                   point
                   ,
                   the
                   Body
                   ceases
                   to
                   be
                   any
                   longer
                   of
                   such
                   a
                   Nature
                   or
                   Kind
                   ;
                   and
                   consequently
                   loses
                   it's
                   Existence
                   .
                   At
                   which
                   Instant
                   the
                   Providence
                   of
                   the
                   First
                   Being
                   so
                   Orders
                   his
                   World
                   ,
                   that
                   those
                   Determinations
                   of
                   Matter
                   ,
                   which
                   were
                   Inconsistent
                   with
                   the
                   Former
                   Ens
                   ,
                   should
                   be
                   Proper
                   for
                   the
                   
                     New
                     Ens
                  
                   that
                   is
                   to
                   succeed
                   ;
                   to
                   which
                   in
                   the
                   very
                   First
                   Instant
                   the
                   other
                   ceases
                   to
                   be
                   ,
                   and
                   this
                   new
                   one
                   is
                   Ultimately
                   Determin'd
                   to
                   be
                   this
                   ,
                   He
                   ,
                   by
                   his
                   Bountiful
                   and
                   Steady
                   Emanation
                   of
                   Being
                   ,
                   gives
                   it
                   such
                   a
                   peculiar
                   Existence
                   as
                   is
                   Commensurated
                   and
                   Proper
                   to
                   it's
                   Essence
                   .
                
              
            
          
           
             
               Thesis
               VI.
               An
               Angel
               cannot
               undergo
               any
               Change
               after
               the
               First
               Instant
               of
               it's
               Being
               .
            
             
               
                 Demonstration
                 VII
                 .
              
               
                 Axiom
                 1.
                 
                 If
                 Agent
                 and
                 Patient
                 be
                 perfectly
                 fitted
                 as
                 to
                 the
                 nature
                 of
                 Agent
                 and
                 Patient
                 ,
                 there
                 needs
                 no
                 more
                 to
                 begin
                 the
                 Effect
                 ,
                 actually
                 but
                 Application
                 .
              
               
               
                 2.
                 
                 If
                 Agent
                 and
                 Patient
                 be
                 perfectly
                 fitted
                 as
                 to
                 the
                 nature
                 of
                 Agent
                 and
                 Patient
                 ,
                 and
                 the
                 Effect
                 be
                 Indivisible
                 ,
                 there
                 needs
                 no
                 more
                 to
                 begin
                 and
                 end
                 ,
                 that
                 is
                 to
                 Compleat
                 the
                 Effect
                 at
                 once
                 ,
                 but
                 Application
                 .
              
               
                 3.
                 
                 An
                 Indivisible
                 Effect
                 cannot
                 be
                 perform'd
                 by
                 piecemeal
                 or
                 
                   by
                   parts
                
                 .
              
               
                 4.
                 
                 Every
                 thing
                 operates
                 as
                 it
                 is
                 .
              
               
                 5.
                 
                 No
                 Change
                 can
                 be
                 made
                 without
                 the
                 Operation
                 of
                 some
                 Cause
                 .
              
               
                 6.
                 
                 A
                 Pure
                 Spirit
                 
                   is
                   not
                
                 Quantitative
                 ,
                 a
                 Body
                 is
                 .
              
               
                 
                   Proposition
                   I.
                   No
                   Corporeal
                   Operation
                   is
                   without
                   Local
                   Motion
                   .
                
                 
                   For
                   ,
                   since
                   Ax.
                   4.
                   
                   Every
                   thing
                   operates
                   as
                   it
                   is
                   ,
                   what
                   is
                   Quantitative
                   operates
                   Quantitatively
                   ;
                   but
                   ,
                   nothing
                   can
                   operate
                   Quantitatively
                   ,
                   or
                   exercise
                   't
                   is
                   Quantity
                   ,
                   when
                   it
                   perfectly
                   rests
                   according
                   to
                   it's
                   Quantity
                   ,
                   that
                   is
                   ,
                   
                     moves
                     not
                  
                   according
                   to
                   it's
                   Quantity
                   :
                   It
                   follows
                   ,
                   then
                   ,
                   that
                   to
                   Operate
                   Quantitatively
                   is
                   to
                   move
                   according
                   to
                   Quantity
                   .
                   Wherefore
                   ,
                   since
                   nothing
                   can
                   move
                   according
                   to
                   it's
                   Quantity
                   ,
                   but
                   either
                   Intrinsically
                   ,
                   by
                   having
                   it's
                   Quantity
                   made
                   greater
                   or
                   less
                   ;
                   or
                   Extrinsically
                   ,
                   that
                   is
                   ,
                   by
                   having
                   it's
                   Quantity
                   (
                   unmov'd
                   as
                   to
                   it
                   's
                   own
                   parts
                   or
                   
                     it's
                     self
                     )
                     mov'd
                  
                   towards
                   Another
                   ;
                   and
                   both
                   these
                   do
                   evidently
                   require
                   some
                   kind
                   of
                   Local
                   
                   Motion
                   ;
                   't
                   is
                   Evident
                   likewise
                   ,
                   that
                   No
                   C●●poreal
                   Operation
                   is
                   without
                   Local
                   Motion
                   .
                
              
               
                 
                   Proposition
                   II.
                   13.
                   
                   That
                   an
                   Angel
                   is
                   not
                   susceptible
                   of
                   
                     Local
                     Motion
                  
                   .
                
                 
                   For
                   ,
                   since
                   Motion
                   is
                   Mutation
                   ;
                   and
                   ,
                   consequently
                   ,
                   Local
                   Motion
                   ,
                   Mutation
                   or
                   Change
                   according
                   to
                   Place
                   ;
                   and
                   Change
                   of
                   Place
                   does
                   necessarily
                   require
                   
                     some
                     Space
                  
                   ,
                   and
                   Space
                   is
                   Quantity
                   ;
                   it
                   follows
                   ,
                   that
                   
                     Local
                     Motion
                  
                   cannot
                   be
                   made
                   in
                   a
                   Subject
                   which
                   has
                   no
                   Quantity
                   .
                   But
                   Angels
                   (
                   they
                   being
                   Pure
                   Spirits
                   )
                   *
                   are
                   not
                   Quantitative
                   ;
                   therefore
                   they
                   are
                   not
                   Susceptible
                   of
                   
                     Local
                     Motion
                  
                   ,
                   or
                   capable
                   of
                   having
                   
                     Local
                     Motion
                  
                   made
                   
                     in
                     them
                  
                   .
                
              
               
                 
                   Proposition
                   III.
                   15.
                   
                   That
                   no
                   Body
                   can
                   cause
                   a
                   Change
                   in
                   an
                   Angel.
                   
                
                 
                   For
                   ,
                   since
                   no
                   †
                   Operation
                   of
                   Body
                   is
                   without
                   Local
                   Motion
                   ;
                   and
                   †
                   an
                   Angel
                   (
                   it
                   being
                   a
                   Pure
                   Spirit
                   )
                   is
                   not
                   susceptible
                   of
                   Local
                   Motion
                   ;
                   it
                   follows
                   ,
                   that
                   neither
                   is
                   it
                   Susceptible
                   of
                   the
                   Operation
                   of
                   Body
                   .
                   But
                   †
                   No
                   Cause
                   can
                   change
                   any
                   thing
                   unless
                   that
                   Cause
                   
                     operates
                     upon
                     it
                  
                   ;
                   Therefore
                   no
                   Body
                   can
                   cause
                   any
                   Change
                   in
                   an
                   Angel.
                   
                
              
               
                 
                 
                   Proposition
                   IV.
                   16.
                   
                   That
                   an
                   Angel
                   cannot
                   change
                   it self
                   after
                   the
                   First
                   Instant
                   .
                
                 
                   For
                   ,
                   since
                   a
                   Cause
                   ,
                   the
                   
                     self
                     same
                  
                   in
                   all
                   respects
                   ,
                   if
                   the
                   Patient
                   be
                   likewise
                   the
                   
                     self
                     same
                  
                   ,
                   and
                   the
                   Application
                   also
                   the
                   
                     self
                     same
                  
                   ,
                   produces
                   the
                   self-same
                   Effect
                   equally
                   in
                   any
                   time
                   assignable
                   that
                   is
                   sufficient
                   for
                   such
                   an
                   Effect
                   ;
                   and
                   an
                   Angel
                   ,
                   put
                   to
                   act
                   upon
                   it self
                   or
                   change
                   it self
                   after
                   the
                   first
                   Instant
                   ,
                   is
                   put
                   to
                   be
                   the
                   self-same
                   ,
                   as
                   to
                   its
                   being
                   a
                   Cause
                   in
                   every
                   Instant
                   
                     before
                     it
                     acts
                  
                   ;
                   as
                   likewise
                   to
                   be
                   the
                   self-same
                   Patient
                   in
                   all
                   respects
                   ,
                   and
                   the
                   Application
                   of
                   it self
                   to
                   its
                   self
                   cannot
                   but
                   be
                   Equal
                   ;
                   it
                   follows
                   that
                   in
                   any
                   time
                   sufficient
                   for
                   the
                   same
                   Effect
                   it
                   will
                   produce
                   the
                   same
                   Effect
                   ,
                   that
                   is
                   ,
                   act
                   upon
                   it self
                   or
                   change
                   it self
                   .
                   Wherefore
                   ,
                   since
                   an
                   Effect
                   in
                   an
                   Indivisible
                   subject
                   is
                   Indivisible
                   ,
                   that
                   is
                   ,
                   Impossible
                   not
                   to
                   be
                   
                     all
                     at
                     once
                  
                   ,
                   or
                   in
                   
                     one
                     Instant
                  
                   ;
                   and
                   an
                   Angel
                   ,
                   being
                   a
                   Pure
                   Spirit
                   ,
                   is
                   *
                   *
                   an
                   Indivisible
                   Subject
                   ;
                   t
                   is
                   Evident
                   that
                   this
                   Effect
                   ,
                   or
                   the
                   Action
                   of
                   that
                   Spirit
                   upon
                   it self
                   ,
                   would
                   be
                   equally
                   made
                   in
                   every
                   Instant
                   in
                   case
                   it
                   were
                   not
                   already
                   made
                   ;
                   that
                   is
                   ,
                   can
                   only
                   be
                   made
                   in
                   the
                   First
                   Instant
                   .
                   Wherefore
                   an
                   Angel
                   cannot
                   change
                   it self
                   after
                   the
                   First
                   Instant
                   .
                
              
               
                 
                   Proposition
                   V.
                   
                
                 
                   17.
                   
                   If
                   there
                   were
                   only
                   Two
                   Angels
                   Existent
                   ,
                   
                   one
                   of
                   them
                   could
                   not
                   act
                   upon
                   the
                   other
                   after
                   the
                   very
                   First
                   Instant
                   of
                   their
                   Being
                   .
                
                 
                   Let
                   there
                   be
                   only
                   Two
                   Angels
                   ,
                   the
                   one
                   whereof
                   can
                   work
                   upon
                   the
                   other
                   ;
                   and
                   let
                   the
                   Agent
                   be
                   A
                   :
                   the
                   Patient
                   B
                   :
                   and
                   ,
                   because
                   they
                   are
                   suppos'd
                   not
                   to
                   act
                   in
                   the
                   First
                   Instant
                   ,
                   but
                   after
                   some
                   Duration
                   ,
                   let
                   the
                   Duration
                   assign'd
                   be
                   C
                   ;
                   the
                   Instant
                   at
                   the
                   end
                   of
                   that
                   Duration
                   in
                   which
                   they
                   first
                   work
                   D.
                   Since
                   neither
                   A.
                   nor
                   B.
                   are
                   able
                   to
                   work
                   upon
                   themselves
                   except
                   in
                   the
                   First
                   Instant
                   ,
                   †
                   and
                   (
                   as
                   is
                   suppos'd
                   )
                   one
                   works
                   not
                   upon
                   the
                   other
                   till
                   the
                   Instant
                   D
                   :
                   they
                   must
                   necessarily
                   remain
                   in
                   all
                   respects
                   the
                   same
                   they
                   were
                   in
                   the
                   First
                   Instant
                   till
                   the
                   Instant
                   D
                   ;
                   that
                   is
                   ,
                   for
                   the
                   whole
                   Intermediat
                   Duration
                   C
                   :
                   Therefore
                   they
                   are
                   equally
                   fitted
                   in
                   point
                   of
                   Agent
                   and
                   Patient
                   in
                   each
                   (
                   nay
                   in
                   the
                   very
                   First
                   )
                   Instant
                   of
                   the
                   Duration
                   C
                   :
                   as
                   they
                   are
                   in
                   the
                   Instant
                   D
                   ;
                   But
                   in
                   the
                   Instant
                   D
                   ,
                   in
                   which
                   they
                   acted
                   ,
                   they
                   were
                   in
                   all
                   points
                   fitted
                   to
                   act
                   ;
                   therefore
                   ,
                   they
                   were
                   also
                   in
                   all
                   points
                   perfectly
                   fitted
                   to
                   act
                   in
                   the
                   very
                   first
                   Instant
                   of
                   the
                   Duration
                   C
                   :
                   Wherefore
                   †
                   the
                   Effect
                   Begun
                   ,
                   and
                   ,
                   the
                   Subject
                   being
                   Indivisible
                   ,
                   *
                   Ended
                   in
                   the
                   very
                   First
                   Instant
                   ,
                   in
                   case
                   their
                   wanted
                   not
                   Application
                   of
                   the
                   perfectly-ready
                   Agent
                   to
                   the
                   perfectly-dispos'd
                   Patient
                   .
                   But
                   there
                   wanted
                   not
                   Application
                   in
                   the
                   very
                   First
                   Instant
                   ;
                   For
                   ,
                   since
                   Quantitative
                   Application
                   ,
                   or
                   Propinquity
                   ,
                   is
                   not
                   competent
                   to
                   Pure
                   Spirits
                   ;
                   all
                   the
                   Application
                   they
                   can
                   be
                   imagin'd
                   to
                   have
                   to
                   one
                   another
                   is
                   by
                   Knowledg
                   and
                   Will.
                   But
                   they
                   had
                   the
                   same
                   Knowledg
                   and
                   Will
                   for
                   the
                   Whole
                   Duration
                   antecedent
                   ,
                   because
                   they
                   are
                   suppos'd
                   Vnchang'd
                   
                   and
                   perfectly
                   the
                   same
                   for
                   that
                   whole
                   Duration
                   .
                   And
                   ,
                   tho'
                   they
                   had
                   not
                   had
                   it
                   formerly
                   ,
                   the
                   Argument
                   returns
                   with
                   the
                   same
                   force
                   ;
                   that
                   they
                   could
                   not
                   have
                   had
                   this
                   new
                   Knowledg
                   and
                   Will
                   from
                   Themselves
                   in
                   any
                   part
                   of
                   that
                   Duration
                   ,
                   nor
                   from
                   a
                   Body
                   ,
                   and
                   therefore
                   they
                   must
                   have
                   had
                   it
                   from
                   
                     an●ther
                     Spirit
                  
                   ;
                   and
                   this
                   in
                   the
                   
                     First
                     Instant
                  
                   ,
                   because
                   *
                   that
                   Other
                   was
                   then
                   perfectly
                   apt
                   to
                   give
                   it
                   ,
                   This
                   perfectly
                   apt
                   to
                   receive
                   it
                   .
                   And
                   ,
                   consequently
                   ,
                   If
                   there
                   were
                   only
                   Two
                   Angels
                   Existent
                   one
                   of
                   them
                   could
                   not
                   act
                   upon
                   rhe
                   other
                   after
                   the
                   very
                   First
                   Instant
                   of
                   their
                   Being
                   .
                
              
               
                 
                   Proposition
                   VI.
                   18.
                   
                   Put
                   any
                   multitude
                   of
                   Angels
                   ,
                   how
                   great
                   soever
                   ,
                   all
                   that
                   they
                   can
                   work
                   upon
                   one
                   another
                   will
                   be
                   perform'd
                   in
                   the
                   First
                   Instant
                   of
                   their
                   Being
                   .
                
                 
                   For
                   ,
                   since
                   ,
                   where
                   there
                   are
                   only
                   Two
                   ,
                   †
                   one
                   must
                   therefore
                   act
                   upon
                   the
                   other
                   in
                   the
                   First
                   Instant
                   or
                   
                     not
                     at
                     all
                  
                   ,
                   because
                   all
                   the
                   imaginable
                   Concurrents
                   to
                   that
                   Action
                   were
                   then
                   adequately
                   put
                   ;
                   the
                   rest
                   also
                   ,
                   where
                   there
                   are
                   more
                   ,
                   will
                   for
                   the
                   same
                   reason
                   be
                   wrought
                   upon
                   in
                   the
                   same
                   Instant
                   ,
                   in
                   case
                   the
                   Causes
                   of
                   that
                   Action
                   be
                   then
                   adequately
                   put
                   .
                   But
                   they
                   are
                   all
                   Adequately
                   put
                   in
                   the
                   same
                   First
                   Instant
                   ;
                   For
                   the
                   second
                   Angel
                   that
                   acts
                   either
                   is
                   a
                   perfect
                   Agent
                   ,
                   and
                   perfectly
                   apply'd
                   by
                   what
                   it
                   has
                   
                     of
                     it self
                  
                   ,
                   or
                   by
                   what
                   it
                   has
                   
                     from
                     another
                  
                   ;
                   wherefore
                   ,
                   since
                   it
                   can
                   never
                   want
                   what
                   it
                   has
                   
                     of
                     it
                     
                     self
                  
                   ,
                   or
                   by
                   it's
                   self
                   ,
                   it
                   cannot
                   want
                   any
                   thing
                   to
                   work
                   upon
                   the
                   Third
                   ,
                   unless
                   it
                   be
                   to
                   be
                   wrought
                   upon
                   by
                   the
                   First
                   ,
                   and
                   so
                   be
                   fitted
                   to
                   work
                   upon
                   the
                   Third
                   ,
                   but
                   this
                   is
                   done
                   in
                   the
                   very
                   †
                   first
                   Instant
                   ,
                   wherefore
                   also
                   the
                   Third
                   will
                   ,
                   for
                   the
                   same
                   reason
                   ,
                   be
                   wrought
                   upon
                   in
                   the
                   self-same
                   Instant
                   .
                   Again
                   ,
                   since
                   the
                   Third
                   cannot
                   be
                   imagin'd
                   to
                   want
                   any
                   thing
                   to
                   enable
                   it
                   to
                   work
                   upon
                   the
                   Fourth
                   ,
                   but
                   to
                   be
                   chang'd
                   by
                   the
                   Second
                   ,
                   and
                   this
                   was
                   done
                   as
                   was
                   now
                   shown
                   ,
                   in
                   the
                   First
                   Instant
                   ;
                   the
                   Causes
                   of
                   changing
                   the
                   Fourth
                   were
                   adequately
                   put
                   in
                   the
                   same
                   Instant
                   too
                   ,
                   and
                   †
                   consequently
                   the
                   Effect
                   .
                   And
                   ,
                   since
                   how
                   far
                   soever
                   we
                   proceed
                   ,
                   the
                   same
                   reason
                   holds
                   ,
                   viz.
                   that
                   the
                   Effects
                   are
                   still
                   Indivisible
                   ,
                   and
                   all
                   the
                   Causes
                   of
                   each
                   immediately
                   succeeding
                   Effect
                   ,
                   still
                   adequately
                   put
                   in
                   the
                   first
                   Instant
                   ,
                   it
                   will
                   follow
                   ,
                   that
                   the
                   Effects
                   will
                   still
                   be
                   put
                   in
                   the
                   same
                   Instant
                   ,
                   by
                   the
                   same
                   necessity
                   that
                   the
                   Effect
                   of
                   the
                   First
                   up
                   on
                   the
                   Second
                   was
                   put
                   in
                   the
                   First
                   Instant
                   of
                   their
                   Being
                   ;
                   Therefore
                   ,
                   all
                   whatever
                   any
                   Multitude
                   of
                   Angels
                   ,
                   how
                   great
                   soever
                   ,
                   can
                   work
                   upon
                   one
                   another
                   is
                   perform'd
                   in
                   the
                   First
                   Instant
                   of
                   their
                   Being
                   .
                
              
               
                 
                   Proposition
                   VII
                   .
                   19.
                   
                   That
                   't
                   is
                   Infinitly
                   more
                   Impossible
                   an
                   Angel
                   should
                   be
                   chang'd
                   by
                   God
                   after
                   the
                   first
                   Instant
                   ,
                   than
                   by
                   any
                   other
                   Spirit
                   .
                
                 
                   For
                   ,
                   since
                   the
                   Angel
                   is
                   in
                   the
                   same
                   manner
                   capable
                   of
                   Change
                   ,
                   as
                   far
                   as
                   concerns
                   
                     it's
                     self
                  
                   or
                   it
                   's
                   
                     own
                     power
                  
                   to
                   be
                   changed
                   ,
                   whether
                   God
                   or
                   any
                   other
                   Spirit
                   be
                   to
                   change
                   it
                   ,
                   on
                   that
                   side
                   
                   precisely
                   there
                   is
                   a
                   perfect
                   Equality
                   .
                   Wherefore
                   seeing
                   ,
                   on
                   the
                   other
                   side
                   ,
                   't
                   is
                   infinitly
                   more
                   Impossible
                   that
                   GOD
                   should
                   not
                   have
                   Power
                   to
                   change
                   her
                   in
                   the
                   First
                   Instant
                   ,
                   than
                   that
                   any
                   other
                   Spirit
                   should
                   not
                   have
                   such
                   a
                   Power
                   ;
                   and
                   Infinitly
                   more
                   Impossible
                   that
                   GOD
                   should
                   not
                   ,
                   
                     of
                     himself
                  
                   ,
                   be
                   ultimately
                   
                     dispos'd
                     to
                     act
                  
                   where
                   the
                   nature
                   of
                   the
                   thing
                   is
                   capable
                   of
                   it
                   ,
                   his
                   Nature
                   being
                   
                     Pure
                     Actuality
                  
                   .
                   Also
                   ,
                   since
                   't
                   is
                   Infinitly
                   more
                   Impossible
                   that
                   GOD
                   should
                   ,
                   after
                   some
                   Duration
                   ,
                   receive
                   any
                   Change
                   in
                   himself
                   ,
                   fitting
                   him
                   to
                   produce
                   that
                   Effect
                   ,
                   than
                   that
                   any
                   other
                   Spirit
                   should
                   ;
                   And
                   ,
                   lastly
                   ,
                   since
                   't
                   is
                   Infinitly
                   more
                   Impossible
                   his
                   Active
                   Power
                   should
                   not
                   be
                   Apply'd
                   to
                   the
                   Patient
                   ;
                   both
                   in
                   regard
                   he
                   most
                   necessarily
                   and
                   comprehensively
                   knows
                   it
                   ,
                   and
                   most
                   intimately
                   ,
                   by
                   himself
                   ,
                   conserves
                   it
                   in
                   Being
                   .
                   Wherefore
                   ,
                   since
                   from
                   these
                   Considerations
                   or
                   Reasons
                   ,
                   however
                   Infinitly
                   short
                   in
                   Creatures
                   ,
                   it
                   is
                   concluded
                   to
                   be
                   Impossible
                   that
                   even
                   any
                   Other
                   Spirit
                   ,
                   if
                   it
                   should
                   change
                   an
                   Angel
                   
                     at
                     all
                  
                   ,
                   should
                   not
                   change
                   it
                   in
                   the
                   First
                   Instant
                   ,
                   and
                   these
                   Considerations
                   or
                   Reasons
                   are
                   found
                   to
                   be
                   in
                   GOD
                   with
                   Infinitly
                   greater
                   Advantage
                   ;
                   it
                   is
                   Evident
                   that
                   't
                   is
                   Infinitly
                   more
                   Impossible
                   that
                   GOD
                   ,
                   if
                   he
                   change
                   an
                   Angel
                   at
                   all
                   ,
                   should
                   not
                   change
                   it
                   in
                   the
                   first
                   Instant
                   ,
                   that
                   is
                   ,
                   should
                   change
                   it
                   in
                   the
                   Intermediate
                   Duration
                   ;
                   than
                   that
                   any
                   other
                   Spirit
                   should
                   .
                
              
               
                 
                   Proposition
                   IX
                   .
                   20.
                   
                   That
                   't
                   is
                   absolutely
                   Impossible
                   an
                   Angel
                   
                   should
                   be
                   Changed
                   after
                   the
                   First
                   Instant
                   of
                   it's
                   Being
                   .
                
                 
                   For
                   ,
                   since
                   *
                   no
                   Change
                   can
                   be
                   made
                   without
                   ●he
                   working
                   of
                   Some
                   Cause
                   ;
                   and
                   no
                   †
                   Body
                   can
                   work
                   upon
                   an
                   Angel
                   ,
                   and
                   all
                   that
                   it self
                   or
                   any
                   
                     other
                     Created
                  
                   Spirit
                   can
                   work
                   upon
                   it
                   ,
                   must
                   necessarily
                   be
                   in
                   the
                   very
                   First
                   Instant
                   of
                   it's
                   Being
                   ;
                   †
                   and
                   *
                   't
                   is
                   much
                   more
                   Impossible
                   GOD
                   should
                   work
                   upon
                   it
                   ,
                   unless
                   in
                   the
                   First
                   Instant
                   ,
                   than
                   that
                   any
                   Created
                   Spirit
                   should
                   ;
                   and
                   there
                   can
                   be
                   no
                   Cause
                   possible
                   or
                   Imaginable
                   besides
                   
                     GOD
                     ,
                     Created
                     Spirits
                  
                   ,
                   or
                   Bodies
                   ;
                   it
                   follows
                   that
                   there
                   can
                   be
                   no
                   Cause
                   
                     at
                     all
                  
                   to
                   work
                   upon
                   an
                   Angel
                   ,
                   or
                   to
                   Change
                   it
                   after
                   the
                   First
                   Instant
                   of
                   it's
                   Being
                   ;
                   and
                   ,
                   therefore
                   ,
                   it
                   can
                   undergo
                   no
                   Change
                   after
                   that
                   
                     First
                     Instant
                  
                   .
                
              
               
                 
                 
                   ADVERTISEMENT
                   .
                
                 
                   1.
                   
                   THIS
                   last
                   Conclusion
                   may
                   seem
                   a
                   strange
                   Paradox
                   to
                   some
                   Readers
                   ,
                   whose
                   Reason
                   and
                   Principles
                   have
                   not
                   rais'd
                   them
                   above
                   Fancy
                   .
                   But
                   not
                   to
                   insist
                   farther
                   on
                   the
                   Evidence
                   of
                   our
                   Consequences
                   from
                   Undeniable
                   Principles
                   ,
                   which
                   have
                   forced
                   the
                   Necessity
                   of
                   our
                   Conclusion
                   ,
                   such
                   men
                   are
                   desir●d
                   to
                   reflect
                   that
                   [
                   Ens
                   ]
                   being
                   divided
                   as
                   by
                   it's
                   Proper
                   Differences
                   ,
                   by
                   [
                   Divisible
                   ]
                   and
                   [
                   Indivisible
                   ]
                   and
                   these
                   Differences
                   being
                   Contradictory
                   to
                   one
                   another
                   ;
                   it
                   follows
                   that
                   [
                   Body
                   ]
                   and
                   [
                   Spirit
                   ]
                   which
                   are
                   the
                   Species
                   constituted
                   by
                   those
                   Differences
                   ,
                   do
                   agree
                   in
                   nothing
                   
                     at
                     all
                  
                   but
                   in
                   the
                   Common
                   and
                   Generical
                   notion
                   of
                   Ens
                   ;
                   or
                   in
                   this
                   that
                   they
                   are
                   ,
                   both
                   of
                   them
                   ,
                   
                     Capable
                     of
                     Being
                  
                   .
                   Whence
                   ,
                   't
                   is
                   Logically
                   demonstrated
                   that
                   they
                   must
                   Differ
                   ,
                   nay
                   
                     contradictorily
                     disagree
                  
                   ,
                   in
                   every
                   thing
                   else
                   ;
                   so
                   that
                   whatever
                   else
                   is
                   Affirm'd
                   literally
                   of
                   the
                   one
                   must
                   be
                   deny'd
                   of
                   the
                   other
                   .
                   Wherefore
                   ,
                   since
                   we
                   can
                   truly
                   and
                   literally
                   Affirm
                   that
                   Body
                   is
                   Quantitative
                   ,
                   Corruptible
                   ,
                   in
                   Place
                   mov'd
                   Locally
                   ,
                   Chang'd
                   by
                   Time
                   or
                   Subject
                   to
                   it
                   ,
                   Capable
                   of
                   Succession
                   ,
                   or
                   of
                   Before
                   and
                   After
                   which
                   are
                   the
                   Differences
                   of
                   time
                   &c.
                   we
                   must
                   be
                   forced
                   with
                   equal
                   Truth
                   Literally
                   to
                   Deny
                   all
                   these
                   of
                   Pure
                   Spirits
                   or
                   Angels
                   ,
                   because
                   
                   none
                   of
                   these
                   do
                   belong
                   to
                   the
                   Common
                   Generical
                   Notion
                   of
                   Ens
                   ,
                   but
                   to
                   that
                   Difference
                   which
                   constitutes
                   that
                   Species
                   call'd
                   Body
                   ;
                   and
                   ,
                   therefore
                   ,
                   the
                   Contradictory
                   to
                   all
                   these
                   ,
                   and
                   amongst
                   them
                   to
                   be
                   Vnsuccessive
                   in
                   it's
                   Operations
                   ,
                   must
                   be
                   predicated
                   of
                   the
                   other
                   Species
                   ,
                   call'd
                   Spirit
                   .
                
                 
                   It
                   will
                   ,
                   I
                   doubt
                   not
                   ,
                   be
                   much
                   wonder'd
                   at
                   too
                   ,
                   that
                   the
                   Devils
                   should
                   be
                   Damn'd
                   in
                   the
                   First
                   Instant
                   of
                   their
                   being
                   ;
                   which
                   looks
                   as
                   if
                   they
                   were
                   Created
                   in
                   the
                   state
                   of
                   Damnation
                   ;
                   A
                   thing
                   certainly
                   ,
                   most
                   Unworthy
                   GOD
                   ,
                   who
                   is
                   Essentially
                   and
                   Infinitly
                   Good.
                   But
                   ,
                   their
                   wonder
                   will
                   cease
                   if
                   they
                   reflect
                   that
                   those
                   Bad
                   Angels
                   had
                   
                     far
                     more
                  
                   Knowledg
                   ,
                   and
                   consequently
                   more
                   perfect
                   Deliberation
                   (
                   such
                   as
                   they
                   can
                   have
                   )
                   in
                   that
                   one
                   Single
                   Instant
                   than
                   We
                   could
                   have
                   had
                   tho'
                   we
                   have
                   been
                   a
                   thousand
                   years
                   Considering
                   and
                   Deliberating
                   e'er
                   we
                   had
                   made
                   our
                   Choice
                   of
                   our
                   last
                   End
                   ,
                   and
                   fix
                   our
                   Resolution
                   to
                   adhere
                   to
                   it
                   Finally
                   .
                   So
                   that
                   it
                   never
                   lay
                   in
                   the
                   power
                   of
                   any
                   Man
                   to
                   have
                   so
                   Clear
                   a
                   Knowledg
                   of
                   his
                   Duty
                   ,
                   and
                   so
                   perfect
                   and
                   full
                   sight
                   of
                   all
                   the
                   Motives
                   to
                   continue
                   in
                   that
                   Duty
                   ,
                   as
                   the
                   Devil
                   and
                   his
                   Angels
                   had
                   in
                   that
                   one
                   Instant
                   .
                   Whence
                   ,
                   the
                   Crime
                   of
                   Lucifer
                   ,
                   and
                   his
                   Adherents
                   ,
                   was
                   a
                   Sin
                   of
                   pure
                   Malice
                   ,
                   and
                   not
                   mere
                   Frailty
                   ,
                   or
                   mixt
                   with
                   Frailty
                   ;
                   much
                   less
                   of
                   Inadvertence
                   ,
                   Speculative
                   Ignorance
                   ,
                   or
                   suggested
                   by
                   the
                   Soul
                   's
                   deprav'd
                   Companion
                   ,
                   the
                   Body
                   ;
                   as
                   are
                   the
                   Sins
                   of
                   the
                   Generality
                   of
                   Mankind
                   ,
                   some
                   Inconsiderable
                   number
                   of
                   them
                   excepted
                   ,
                   whose
                   Souls
                   are
                   thorowly
                   poison'd
                   with
                   Spiritual
                   Sin
                   's
                   
                   peculiar
                   to
                   the
                   Devil
                   ;
                   such
                   as
                   are
                   Spiritual
                   Pride
                   ,
                   Malice
                   ,
                   Envy
                   or
                   such
                   like
                   ;
                   which
                   wicked
                   Sinners
                   are
                   therefore
                   ,
                   even
                   while
                   here
                   ,
                   so
                   many
                   Limbs
                   (
                   as
                   it
                   were
                   )
                   of
                   the
                   Devil
                   ,
                   and
                   very
                   difficult
                   to
                   be
                   brought
                   to
                   any
                   Repentance
                   .
                   And
                   this
                   is
                   the
                   reason
                   why
                   GOD's
                   Wisdom
                   ,
                   Goodness
                   and
                   Justice
                   laid
                   so
                   many
                   Miracles
                   of
                   Mercy
                   to
                   save
                   poor
                   weak
                   Mankind
                   ;
                   and
                   left
                   the
                   Faln
                   Angels
                   in
                   the
                   sad
                   condition
                   ,
                   in
                   which
                   they
                   had
                   so
                   wilfully
                   and
                   desperately
                   engulft
                   themselves
                   .
                   Wisely
                   and
                   Justly
                   placing
                   it
                   in
                   the
                   Order
                   of
                   Causes
                   ,
                   that
                   that
                   Sin
                   ,
                   which
                   was
                   so
                   perfectly
                   ,
                   and
                   (
                   in
                   despite
                   of
                   all
                   Motives
                   to
                   the
                   contrary
                   )
                   so
                   Wilfully
                   Resolute
                   ,
                   should
                   be
                   Irretractable
                   ;
                   whereas
                   ,
                   on
                   the
                   other
                   side
                   ,
                   Sins
                   of
                   mere
                   Frailty
                   are
                   not
                   hard
                   to
                   be
                   repented
                   of
                   ,
                   when
                   the
                   alluring
                   circumstance
                   is
                   past
                   and
                   gone
                   ;
                   The
                   same
                   Faculty
                   which
                   permitted
                   them
                   to
                   fall
                   ,
                   leaving
                   them
                   likewise
                   in
                   a
                   Pliableness
                   to
                   reform
                   and
                   retract
                   what
                   their
                   Reason
                   ,
                   abus'd
                   by
                   Passion
                   ,
                   had
                   ;
                   perhaps
                   either
                   by
                   surprize
                   or
                   after
                   much
                   struggling
                   ,
                   (
                   that
                   is
                   half
                   unwillingly
                   )
                   yielded
                   to
                   .
                
                 
                   Corol.
                   I.
                   Hence
                   ,
                   abstracting
                   from
                   Faith
                   and
                   Theology
                   )
                   't
                   is
                   Demonstrated
                   against
                   the
                   Originists
                   ,
                   by
                   Reason
                   reflecting
                   on
                   the
                   nature
                   of
                   Things
                   ,
                   that
                   the
                   Devils
                   are
                   to
                   be
                   
                     Eternally
                     Damn'd
                  
                   ;
                   and
                   how
                   ,
                   and
                   why
                   't
                   is
                   Impossible
                   their
                   Hell
                   should
                   have
                   an
                   End.
                   For
                   ,
                   they
                   cannot
                   be
                   saved
                   without
                   Repentance
                   ,
                   nor
                   repent
                   without
                   having
                   some
                   new
                   Motive
                   which
                   they
                   either
                   knew
                   not
                   of
                   before
                   ,
                   or
                   did
                   not
                   well
                   consider
                   of
                   it
                   .
                   Neither
                   of
                   which
                   can
                   have
                   place
                   
                   here
                   ;
                   for
                   ,
                   since
                   they
                   acquire
                   no
                   New
                   Knowledg
                   either
                   by
                   the
                   Senses
                   ,
                   or
                   by
                   Discourse
                   ,
                   it
                   follows
                   that
                   they
                   have
                   all
                   in
                   the
                   first
                   Instant
                   that
                   is
                   due
                   to
                   their
                   Natures
                   ;
                   that
                   is
                   they
                   know
                   all
                   they
                   could
                   possibly
                   know
                   ,
                   and
                   out
                   of
                   that
                   Knowledg
                   made
                   their
                   Full
                   and
                   Final
                   Choice
                   .
                   Nor
                   can
                   there
                   be
                   Consideration
                   in
                   a
                   Knower
                   that
                   sees
                   all
                   things
                   by
                   
                     Simple
                     Intuition
                  
                   .
                   For
                   ,
                   Consideration
                   is
                   the
                   Comparing
                   one
                   Motive
                   with
                   another
                   ,
                   and
                   therefore
                   't
                   is
                   an
                   Operation
                   Proper
                   to
                   that
                   Knower
                   that
                   works
                   by
                   Abstracted
                   Notions
                   or
                   Considerations
                   of
                   the
                   Thing
                   .
                   Whence
                   it
                   is
                   most
                   Improper
                   and
                   Incompetent
                   to
                   such
                   an
                   Intelligent
                   Being
                   as
                   knows
                   
                     all
                     as
                     once
                  
                   by
                   way
                   of
                   
                     Simple
                     Intuition
                  
                   .
                
                 
                   Corol.
                   II.
                   Tho'
                   all
                   that
                   can
                   concern
                   the
                   Internal
                   Operations
                   of
                   Angels
                   was
                   finished
                   in
                   an
                   Instant
                   ,
                   yet
                   we
                   may
                   ,
                   for
                   all
                   that
                   ,
                   conceive
                   certain
                   
                     Priorities
                     of
                     Nature
                  
                   ,
                   in
                   the
                   Course
                   or
                   Process
                   (
                   as
                   it
                   were
                   )
                   of
                   what
                   belongs
                   to
                   them
                   in
                   that
                   First
                   Instant
                   .
                   
                     v.
                     g.
                  
                   We
                   can
                   conceive
                   them
                   to
                   be
                   ;
                   and
                   to
                   be
                   Good
                   according
                   to
                   th●ir
                   Essence
                   and
                   Existence
                   ,
                   as
                   coming
                   Immediately
                   out
                   of
                   God's
                   hand
                   ,
                   ere
                   we
                   conceive
                   their
                   own
                   Depraved
                   Will
                   made
                   them
                   Bad.
                   We
                   can
                   conceive
                   them
                   to
                   know
                   Themselves
                   ere
                   they
                   knew
                   in
                   and
                   by
                   Themselves
                   the
                   whole
                   Angelical
                   Order
                   ,
                   and
                   the
                   whole
                   Course
                   of
                   Nature
                   .
                   We
                   can
                   conceive
                   them
                   to
                   know
                   Themselves
                   as
                   
                     most
                     fit
                  
                   (
                   under
                   God
                   )
                   to
                   preside
                   over
                   Humane
                   Nature
                   ,
                   ere
                   they
                   knew
                   that
                   
                     a
                     Man
                  
                   ,
                   by
                   the
                   Incarnation
                   of
                   the
                   Word
                   was
                   to
                   be
                   their
                   Head
                   ,
                   and
                   (
                   as
                   it
                   were
                   )
                   take
                   their
                   office
                   out
                   
                   of
                   their
                   hands
                   ,
                   and
                   be
                   Lord
                   of
                   themselves
                   too
                   ;
                   We
                   can
                   conceive
                   them
                   to
                   know
                   This
                   (
                   which
                   was
                   the
                   cause
                   of
                   their
                   Aversion
                   from
                   GOD
                   )
                   ere
                   we
                   can
                   conceive
                   them
                   to
                   
                     have
                     had
                  
                   that
                   Aversion
                   from
                   him
                   ,
                   for
                   his
                   thus
                   Ordering
                   things
                   .
                   We
                   can
                   conceive
                   Lucifer
                   ,
                   their
                   Ring-leader
                   ,
                   to
                   
                     have
                     had
                  
                   that
                   Aversion
                   ere
                   he
                   propos'd
                   his
                   Seditious
                   thoughts
                   to
                   other
                   Angels
                   ,
                   to
                   debauch
                   them
                   from
                   their
                   Allegiance
                   .
                   We
                   can
                   conceive
                   him
                   to
                   have
                   Debaucht
                   them
                   ,
                   ere
                   we
                   conceive
                   the
                   Contrast
                   and
                   Battle
                   was
                   between
                   Michael
                   and
                   his
                   Loyal
                   Angels
                   ,
                   and
                   Lucifer
                   with
                   his
                   Rebellious
                   Troops
                   .
                   Lastly
                   ,
                   we
                   can
                   conceive
                   this
                   Battel
                   fought
                   ,
                   ere
                   the
                   latter
                   black
                   Squadrons
                   were
                   cast
                   down
                   from
                   their
                   Sublime
                   Height
                   into
                   Hell.
                   All
                   these
                   ,
                   I
                   say
                   ,
                   may
                   be
                   Conceiv'd
                   to
                   have
                   had
                   certain
                   Priorities
                   of
                   Nature
                   to
                   one
                   another
                   ,
                   such
                   as
                   those
                   Causes
                   and
                   Effects
                   use
                   to
                   have
                   which
                   are
                   in
                   the
                   
                     same
                     Instant
                  
                   :
                   So
                   that
                   this
                   Single
                   Instant
                   of
                   theirs
                   is
                   ,
                   (
                   tho
                   not
                   Formally
                   ,
                   yet
                   )
                   virtually
                   ,
                   and
                   in
                   order
                   to
                   the
                   many
                   Indivisible
                   Effects
                   producible
                   in
                   it
                   ,
                   Equivalent
                   or
                   (
                   as
                   we
                   use
                   to
                   say
                   )
                   
                     as
                     good
                     as
                  
                   a
                   Long
                   Series
                   of
                   our
                   Time
                   :
                   Not
                   by
                   way
                   of
                   Quantitative
                   Commensuration
                   of
                   one
                   to
                   the
                   other
                   ,
                   but
                   by
                   the
                   Eminency
                   of
                   the
                   
                     Angelical
                     Duration
                  
                   or
                   Aeviternity
                   ,
                   which
                   is
                   of
                   a
                   Superiour
                   Nature
                   to
                   Body
                   ,
                   and
                   consequently
                   Bodily
                   Motion
                   or
                   Time
                   ;
                   and
                   Comprehending
                   it
                   all
                   Indivisibly
                   and
                   Instantaneously
                   .
                
                 
                   Corol.
                   III.
                   Hence
                   it
                   follows
                   ,
                   that
                   the
                   Several
                   Instants
                   which
                   Divines
                   put
                   in
                   Angelical
                   Actions
                   ,
                   and
                   particularly
                   in
                   Lucifer
                   and
                   his
                   Fiends
                   ,
                   before
                   
                   their
                   Fall
                   ,
                   can
                   be
                   
                     no
                     way
                  
                   Solidly
                   explicated
                   and
                   conformably
                   to
                   the
                   nature
                   of
                   
                     Pure
                     Spirits
                  
                   ,
                   but
                   by
                   those
                   Priorities
                   of
                   Nature
                   :
                   For
                   since
                   Comparisons
                   can
                   only
                   be
                   made
                   of
                   those
                   Natures
                   which
                   are
                   
                     ejusdem
                     generis
                  
                   we
                   cannot
                   Compare
                   ,
                   or
                   Commensurate
                   those
                   Actions
                   which
                   are
                   Spiritual
                   to
                   the
                   Succession
                   found
                   in
                   the
                   Actions
                   of
                   Bodies
                   ,
                   which
                   are
                   Measurable
                   by
                   Time
                   ,
                   any
                   more
                   than
                   we
                   can
                   their
                   Essence
                   to
                   the
                   Nature
                   of
                   a
                   Body
                   ;
                   and
                   it
                   would
                   be
                   an
                   odd
                   Comparison
                   to
                   say
                   ,
                   an
                   Angel
                   is
                   as
                   Knowing
                   as
                   a
                   Horse
                   is
                   Strong
                   ,
                   or
                   as
                   a
                   Wall
                   is
                   Hard
                   :
                   Wherefore
                   ,
                   [
                   Before
                   ]
                   and
                   [
                   After
                   ]
                   which
                   are
                   Differences
                   of
                   Time
                   or
                   Successive
                   Motion
                   ,
                   can
                   never
                   be
                   with
                   good
                   Sense
                   apply'd
                   to
                   the
                   Operations
                   of
                   Pure
                   Spirits
                   .
                   Again
                   ,
                   should
                   we
                   allow
                   such
                   Instants
                   Succeeding
                   one
                   another
                   ,
                   it
                   would
                   avail
                   nothing
                   :
                   †
                   For
                   ,
                   since
                   one
                   Indivisible
                   added
                   to
                   another
                   cannot
                   make
                   a
                   thing
                   Greater
                   ,
                   nor
                   ,
                   consequently
                   ,
                   a
                   Duration
                   Longer
                   ;
                   the
                   putting
                   many
                   of
                   them
                   advances
                   no
                   farther
                   than
                   the
                   First
                   Indivisible
                   or
                   the
                   
                     First
                     Instant
                  
                   .
                   Add
                   ,
                   that
                   even
                   those
                   Divines
                   who
                   put
                   diverse
                   Instants
                   ,
                   do
                   all
                   owe
                   our
                   Principles
                   ,
                   that
                   Angels
                   are
                   
                     Indivisible
                     Substances
                  
                   (
                   for
                   did
                   they
                   hold
                   them
                   Corporeal
                   ,
                   as
                   some
                   of
                   the
                   Fathers
                   did
                   ,
                   I
                   should
                   not
                   wonder
                   at
                   their
                   Inconsistency
                   )
                   but
                   they
                   are
                   frightned
                   from
                   the
                   Conclusions
                   that
                   Naturally
                   and
                   Necessarily
                   follow
                   thence
                   ;
                   either
                   because
                   they
                   vainly
                   fear
                   Scripture-Texts
                   ,
                   expressing
                   things
                   
                     humano
                     more
                  
                   ,
                   or
                   in
                   Accomodation
                   to
                   our
                   low
                   Conceptions
                   ,
                   cannot
                   otherwise
                   be
                   verified
                   ;
                   or
                   else
                   ,
                   because
                   those
                   Conclusions
                   too
                   much
                   shock
                   their
                   Fancy
                   by
                   their
                   seeming
                   Extravagancy
                   ;
                   or
                   lastly
                   ,
                   because
                   they
                   are
                   willing
                   
                   to
                   gratifie
                   and
                   please
                   the
                   Fancy
                   of
                   the
                   Vulgar
                   which
                   is
                   startled
                   at
                   such
                   uncouth
                   propositions
                   :
                   And
                   this
                   is
                   one
                   mane
                   Hindrance
                   to
                   the
                   Advancement
                   of
                   Science
                   ,
                   when
                   men
                   are
                   afraid
                   of
                   their
                   own
                   Conclusions
                   ;
                   because
                   the
                   herd
                   of
                   vulgar
                   Philosophers
                   will
                   dislike
                   and
                   decry
                   them
                   :
                   A
                   Fault
                   which
                   ,
                   I
                   hope
                   ,
                   I
                   have
                   not
                   been
                   Guilty
                   of
                   in
                   this
                   former
                   Treatise
                   ;
                   but
                   have
                   both
                   avoided
                   it
                   my self
                   ,
                   and
                   have
                   Indeavour'd
                   to
                   prevent
                   it
                   in
                   others
                   ;
                   by
                   holding
                   firmly
                   ,
                   and
                   directing
                   others
                   to
                   hold
                   to
                   the
                   right
                   Notions
                   or
                   Natures
                   of
                   the
                   things
                   ,
                   and
                   to
                   pursue
                   steadily
                   the
                   Consequences
                   that
                   do
                   naturally
                   Issue
                   from
                   them
                   ;
                   how
                   Aukward
                   soever
                   the
                   Conclusions
                   may
                   seem
                   ,
                   to
                   those
                   who
                   take
                   their
                   Measures
                   from
                   Fancy
                   how
                   to
                   frame
                   their
                   Rules
                   of
                   Logick
                   ,
                   which
                   are
                   to
                   direct
                   their
                   Reason
                   .
                
              
            
          
        
         
           
             LESSON
             VIII
             .
             Of
             Opinion
             and
             Faith.
             
          
           
             1.
             
             SCience
             being
             grounded
             on
             
               Intrinsical
               Mediums
            
             ,
             and
             on
             such
             as
             are
             Proper
             or
             Immediately
             Connected
             with
             the
             Extrems
             ,
             whence
             it
             has
             to
             be
             Evident
             ;
             it
             follows
             ,
             that
             those
             Mediums
             which
             are
             either
             Extrinsical
             to
             the
             thing
             ,
             or
             Common
             ones
             cannot
             beget
             Science
             ,
             but
             some
             Inevident
             or
             Obscure
             kinds
             of
             Light
             ,
             call'd
             Faith
             and
             Opinion
             :
             The
             former
             of
             which
             is
             grounded
             on
             an
             
               Extrinsical
               Medium
            
             call'd
             Witnessing
             Authority
             
             or
             Testimony
             ;
             the
             Later
             ,
             on
             Remote
             or
             
               Common
               Mediums
            
             ;
             which
             seem
             to
             bend
             or
             lean
             towards
             the
             Conclusion
             ,
             but
             do
             not
             by
             any
             Maxim
             of
             true
             Logick
             reach
             it
             ,
             or
             inferr
             it
             ;
             Examples
             of
             both
             may
             be
             these
             .
          
           
             2.
             
             That
             which
             is
             Attested
             unanimously
             by
             such
             a
             Multitude
             of
             Witnesses
             ,
             and
             so
             Circumstanc'd
             ,
             that
             they
             can
             neither
             be
             Mistaken
             in
             it
             Themselves
             ,
             nor
             Conspire
             to
             deceive
             others
             is
             true
             ;
             But
          
           
             That
             there
             is
             such
             a
             City
             as
             Rome
             is
             attested
             by
             such
             a
             multitude
             of
             Witnesses
             ,
             and
             so
             Circumstanc'd
             ,
             that
             they
             can
             neither
             be
             Mistaken
             in
             it
             Themselves
             ,
             nor
             Conspire
             to
             deceive
             others
             ;
             therefore
          
           
             That
             there
             is
             such
             a
             City
             as
             Rome
             is
             True.
             
          
           
             What
             's
             Promis'd
             will
             be
             ;
             but
          
           
             That
             my
             Debtor
             will
             pay
             me
             money
             to
             morrow
             is
             what
             's
             promis'd
             ;
             therefore
          
           
             That
             my
             Debtor
             will
             pay
             me
             money
             to
             morrow
             will
             be
             ;
          
           
             Where
             Omitting
             the
             Former
             at
             present
             ,
             the
             Medium
             [
             what
             's
             Promis'd
             ]
             is
             a
             Common
             Notion
             in
             respect
             of
             Paying
             ;
             whence
             we
             use
             to
             say
             ,
             
               All
               Promises
               are
               either
               Broken
               or
               Kept
            
             :
             Besides
             ,
             't
             is
             far
             from
             being
             Proper
             or
             Immediate
             to
             the
             Effect
             of
             Paying
             ;
             in
             regard
             that
             multitudes
             of
             Cross-causes
             may
             intervene
             ,
             hindering
             that
             Effect
             from
             following
             ,
             tho'
             never
             so
             really
             intended
             ;
             whereas
             taking
             a
             
               Proper
               Effect
            
             [
             viz.
             my
             Chambers
             being
             Enlightn'd
             ]
             prov'd
             by
             it's
             Proper
             Cause
             [
             the
             Suns
             darting
             it's
             Rayes
             in
             through
             my
             Window
             ]
             at
             which
             rate
             all
             the
             Course
             of
             Nature
             ,
             and
             all
             the
             Demonstrations
             
             that
             might
             be
             fram'd
             of
             it
             all
             along
             ,
             do
             hang
             together
             ,
             nothing
             can
             intervene
             to
             hinder
             it
             ;
             the
             Efficiency
             of
             the
             Cause
             being
             still
             the
             Putting
             the
             Effect
             .
          
           
             3.
             
             
               Common
               Mediums
            
             not
             being
             immediate
             but
             Remote
             ,
             are
             not
             in
             true
             Speech
             Mediums
             apt
             to
             Connect
             the
             Extremes
             .
             For
             ,
             since
             what
             Connects
             two
             others
             must
             it self
             be
             Connected
             with
             them
             both
             ;
             and
             what
             is
             Connected
             to
             two
             things
             must
             be
             Immediate
             to
             them
             both
             ;
             it
             follows
             ,
             that
             a
             Common
             Notion
             ,
             not
             being
             Immediate
             to
             the
             Two
             Extremes
             ,
             cannot
             Connect
             them
             ;
             and
             ,
             so
             ,
             cannot
             be
             in
             proper
             Speech
             ,
             or
             Univocally
             ,
             a
             Middle
             Term
             with
             that
             
               which
               is
               Immediate
            
             .
          
           
             4.
             
             Wherefore
             ,
             all
             Assent
             to
             a
             Conclusion
             from
             a
             Common
             Medium
             is
             a
             Deviation
             from
             Humane
             Nature
             ;
             and
             ,
             consequently
             ,
             Opprobrious
             .
             Whence
             comes
             the
             Proverb
             
               Turpe
               est
               opinari
            
             ,
             't
             is
             Shameful
             to
             Assent
             upon
             Uncertain
             and
             Inconclusive
             Mediums
             ,
             such
             as
             are
             Common
             ones
             .
             To
             which
             agrees
             that
             saying
             of
             Holy
             Writ
             ,
             
               Qui
               credit
               citò
               levis
               est
               corde
               ;
               He
               that
               assents
               hastily
               is
               light
               of
               heart
            
             ;
             that
             is
             Inconstant
             or
             Unsteady
             in
             his
             Thoughts
             and
             Actions
             .
             Whence
             also
             he
             that
             
               adheres
               stiffly
            
             upon
             Opinionative
             Grounds
             incurrs
             the
             Note
             of
             being
             an
             Opiniatre
             .
             The
             reason
             is
             ,
             becau●e
             ,
             Reason
             being
             Man's
             Nature
             ,
             so
             that
             as
             Brutes
             are
             led
             by
             Sense
             so
             he
             is
             led
             by
             some
             Reason
             (
             good
             or
             bad
             )
             in
             all
             his
             Actions
             ,
             and
             True
             Reason
             being
             a
             Power
             to
             draw
             True
             Conclusions
             out
             of
             True
             Premisses
             ;
             hence
             ,
             every
             Assent
             Involves
             (
             as
             it
             were
             practically
             )
             that
             
               the
               thing
               is
               True
               for
               such
               a
               Reason
            
             ;
             which
             Proposition
             is
             False
             if
             that
             Reason
             ,
             for
             which
             he
             assents
             ,
             
             does
             not
             Conclude
             it
             True
             ,
             as
             Common
             Mediums
             do
             not
             .
             Wherefore
             ,
             Reason
             being
             the
             true
             Nature
             given
             us
             by
             GOD
             ;
             and
             Truth
             the
             Perfection
             of
             that
             Nature
             ,
             all
             Assents
             upon
             Incompetent
             or
             Inconclusive
             Grounds
             do
             doubly
             injure
             our
             Nature
             ;
             First
             ,
             as
             to
             its
             Essence
             ,
             by
             Concluding
             unduely
             ;
             next
             ,
             as
             to
             it's
             Perfection
             ,
             in
             making
             it
             embrace
             a
             Falsho●d
             ;
             and
             ,
             such
             a
             Falshood
             as
             makes
             it
             liable
             to
             fall
             into
             many
             others
             ,
             by
             imbuing
             the
             understanding
             with
             a
             
               wrong
               Method
            
             of
             Reasoning
             ;
             whence
             he
             lies
             expos'd
             ,
             by
             leaving
             the
             paths
             of
             Right
             Reason
             ,
             to
             the
             Disrepute
             of
             being
             either
             Passionate
             or
             Ignorant
             .
          
           
             5.
             
             They
             who
             do
             Assent
             upon
             such
             an
             Inconclusive
             Medium
             ,
             notwithstanding
             that
             they
             
               see
               it
               is
            
             Inconclusive
             ,
             are
             convinc'd
             to
             be
             Deserters
             of
             Humane
             Nature
             ,
             and
             led
             blindly
             by
             Passion
             .
             For
             ,
             since
             all
             Reasoning
             is
             built
             upon
             First
             Principles
             ,
             they
             who
             come
             nearest
             the
             
               Deny●ng
               First
               Principles
            
             ,
             do
             radically
             (
             as
             it
             were
             )
             put
             off
             and
             abdicate
             their
             Whole
             Nature
             ;
             But
             such
             Assenters
             come
             as
             near
             as
             is
             possible
             to
             the
             
               Denying
               First
               Principles
            
             ;
             for
             they
             Assent
             ,
             that
             is
             ,
             they
             Judge
             or
             say
             interiourly
             ,
             the
             Conclusion
             is
             True
             ,
             or
             that
             the
             thing
             is
             ;
             and
             yet
             they
             see
             at
             the
             same
             time
             ,
             that
             the
             Reason
             ,
             on
             which
             only
             they
             relie
             for
             that
             Assent
             ,
             does
             
               not
               Con●lude
            
             it
             to
             be
             ;
             that
             is
             ,
             they
             see
             
               it
               may
               not
               be
            
             ,
             notwithstanding
             that
             Reason
             :
             which
             is
             to
             Assent
             or
             Judge
             that
             
               to
               be
            
             ,
             which
             yet
             ,
             at
             the
             same
             time
             ,
             they
             Judge
             
               may
               not
               be
            
             :
             which
             is
             
               in
               Substance
            
             ,
             though
             not
             
               in
               Direct
               Terms
            
             ,
             (
             Nature
             not
             permitting
             such
             a
             palpable
             Contradiction
             to
             settle
             in
             a
             Subject
             made
             to
             see
             Truth
             )
             as
             't
             is
             to
             Deny
             the
             First
             
             Principle
             [
             
               what
               it
               is
            
             ]
             or
             ,
             
               It
               is
               Impossible
               a
               Thing
               should
               be
               and
               not
               be
               at
               once
               .
            
          
           
             Corol.
             I.
             Hence
             ,
             such
             Men
             are
             convinc'd
             to
             bely
             their
             own
             knowledge
             ,
             to
             be
             False
             to
             themselves
             ,
             Self-condemn'd
             ,
             highly
             Passionate
             ,
             Prejudic'd
             and
             Govern'd
             by
             meer
             Will
             ;
             that
             is
             ,
             to
             be
             
               blindly
               Willful
            
             ;
             which
             is
             the
             Greatest
             and
             most
             Unnatural
             Depravation
             ,
             that
             a
             Spiritual
             or
             Knowing
             Nature
             is
             capable
             of
             .
             Wherefore
             ,
             they
             are
             Justly
             held
             to
             be
             disposed
             for
             any
             Ill
             that
             a
             Depraved
             Soul
             can
             desire
             .
             Which
             ought
             to
             make
             every
             prudent
             Man
             wary
             in
             his
             Conversing
             or
             Negotiating
             with
             them
             ,
             if
             he
             cannot
             well
             avoid
             them
             totally
             ;
             since
             ,
             having
             renounced
             the
             Conduct
             of
             Evident
             Reason
             ,
             no
             Reason
             can
             manage
             them
             ,
             nor
             the
             wisest
             Man
             give
             any
             guess
             at
             what
             they
             will
             do
             ,
             or
             whether
             the
             blind
             Impulse
             of
             Ungovernable
             Passion
             will
             hurry
             them
             .
          
           
             6.
             
             Whatever
             Allowance
             may
             be
             made
             for
             Weak
             or
             Ignorant
             People
             ,
             there
             can
             be
             no
             Excuse
             for
             a
             Learned
             Man
             if
             he
             Assents
             upon
             a
             Common
             or
             
               Inconclusive
               Medium
            
             .
             Because
             there
             can
             be
             no
             Necessity
             Imaginable
             that
             can
             compel
             him
             to
             
               Interiour
               Assent
            
             ,
             as
             (
             perhaps
             )
             there
             may
             be
             to
             force
             him
             to
             Outward
             Actions
             ;
             in
             regard
             God
             has
             given
             us
             a
             Faculty
             of
             Suspending
             our
             Assent
             till
             we
             see
             Evidence
             ;
             lest
             our
             Weakness
             or
             Carelessness
             should
             at
             every
             turn
             precipitate
             us
             into
             Error
             .
          
           
             7.
             
             From
             what
             has
             been
             said
             ,
             't
             is
             seen
             that
             
               Common
               Mediums
            
             can
             ,
             at
             most
             ,
             but
             prove
             a
             thing
             Probable
             or
             
               likely
               to
               be
            
             ;
             which
             may
             consist
             
             with
             it's
             not-being
             or
             
               being
               False
            
             .
             The
             Former
             part
             is
             prov'd
             ,
             because
             
               Proper
               Mediums
            
             only
             make
             the
             Conclusion
             Certain
             ;
             and
             therefore
             such
             as
             these
             can
             only
             render
             it
             Probable
             or
             Likely
             .
             The
             Second
             part
             is
             prov'd
             by
             every
             days
             Experience
             ,
             which
             shows
             us
             how
             often
             we
             are
             Deceiv'd
             in
             Likelihoods
             or
             Probabilities
             ,
             even
             though
             Great
             ones
             ;
             and
             that
             the
             Contrary
             frequently
             happens
             to
             what
             such
             slight
             Grounds
             made
             us
             expect
             .
          
           
             8.
             
             When
             those
             who
             are
             Invincibly
             Ignorant
             do
             assent
             upon
             such
             Common
             Mediums
             ,
             it
             leaves
             no
             Note
             upon
             them
             more
             than
             that
             of
             Weakness
             and
             Ignorance
             ;
             For
             ,
             since
             such
             Men
             do
             ,
             as
             is
             suppos'd
             ,
             use
             the
             best
             of
             their
             Understanding
             ,
             their
             Erring
             does
             not
             spring
             from
             the
             Obliquity
             or
             Byass
             of
             their
             Wills
             perverting
             their
             Light
             of
             Reason
             ,
             which
             secures
             their
             Morality
             Untainted
             .
          
           
             9.
             
             Tho'
             we
             ought
             not
             to
             Act
             thus
             Interiourly
             ,
             or
             Assent
             ,
             upon
             Inconclusive
             Mediums
             ;
             yet
             Probability
             is
             very
             often
             enough
             to
             make
             us
             act
             Exteriourly
             when
             those
             Actions
             are
             Necessary
             to
             be
             done
             ;
             even
             though
             they
             be
             subject
             to
             great
             hazard
             .
             Thus
             Merchants
             venture
             their
             Effects
             to
             Sea
             ,
             even
             in
             the
             time
             of
             War
             ,
             because
             their
             State
             of
             life
             requires
             it
             ;
             yet
             ,
             even
             then
             ,
             they
             must
             have
             Evidence
             that
             't
             is
             
               best
               to
               venture
            
             ;
             otherwise
             their
             Reason
             is
             some
             way
             Defective
             .
             So
             that
             Humane
             Nature
             still
             Obliges
             all
             Men
             to
             Act
             upon
             
               some
               Evidence
            
             .
          
           
             10.
             
             In
             Cases
             of
             Conscience
             ,
             and
             Law-suits
             ,
             which
             are
             only
             Probable
             ,
             and
             in
             which
             Interest
             is
             concern'd
             ;
             the
             safest
             way
             is
             first
             to
             purge
             our
             Affections
             from
             Coveting
             that
             which
             is
             perhaps
             
             our
             Neighbours
             ;
             next
             ,
             not
             to
             trust
             to
             Casuists
             whom
             we
             apprehend
             to
             have
             Large
             Cases
             
               favourable
               to
               our
               Interest
            
             ;
             nor
             to
             make
             choice
             of
             a
             Lawyer
             who
             is
             a
             Crafty
             Knave
             ;
             but
             rather
             one
             who
             is
             reputed
             Honest
             ,
             so
             he
             be
             Intelligent
             .
             For
             ,
             while
             we
             proceed
             thus
             ,
             the
             Will
             and
             Conscience
             is
             kept
             Clear
             ;
             however
             the
             Decision
             of
             the
             matter
             may
             hap
             to
             be
             Vnjust
             .
          
           
             11.
             
             Thus
             far
             of
             
               Opinion
               :
               FAITH
            
             or
             Belief
             (
             speaking
             of
             Human
             Faith
             to
             which
             our
             Circumstances
             determin
             our
             Discourse
             )
             is
             built
             on
             
               Human
               Testimony
            
             or
             
               Witnessing
               Authority
            
             .
             To
             which
             ere
             we
             ought
             to
             yield
             Assent
             ,
             two
             things
             are
             Prerequisit
             ,
             viz.
             That
             we
             be
             Certain
             it
             
               could
               certainly
               know
            
             the
             things
             it
             Attests
             ,
             and
             that
             it
             
               speaks
               truly
            
             when
             it
             does
             Attest
             them
             :
             that
             is
             ,
             there
             are
             requisit
             Knowlèdg
             and
             Veracity
             in
             the
             Attesters
             .
          
           
             12.
             
             If
             we
             certainly
             know
             that
             the
             Attesters
             knew
             the
             thing
             ,
             and
             did
             not
             only
             fancy
             they
             knew
             it
             ,
             it
             is
             most
             Certain
             the
             thing
             
               is
               so
               as
            
             they
             knew
             it
             to
             be
             ;
             For
             ,
             since
             to
             know
             a
             thing
             is
             to
             have
             the
             thing
             in
             our
             Understanding
             as
             it
             is
             in
             it self
             ,
             and
             none
             can
             know
             what
             is
             
               not
               Knowable
            
             ,
             or
             
               is
               not
            
             :
             it
             follows
             ,
             that
             all
             Knowledg
             of
             the
             Thing
             's
             Being
             ,
             or
             of
             it's
             being
             thus
             or
             thus
             ,
             does
             most
             certainly
             Infer
             that
             thing
             to
             be
             as
             the
             Asserters
             
               knew
               it
               to
               be
            
             .
          
           
             13.
             
             Care
             is
             to
             be
             had
             that
             the
             Attesters
             did
             truly
             Know
             the
             Thing
             and
             not
             only
             fancy
             they
             knew
             it
             when
             they
             knew
             it
             not
             .
             For
             ,
             since
             Mankind
             is
             often
             deceiv'd
             in
             thinking
             they
             know
             ,
             and
             only
             
               True
               Knowledg
            
             in
             the
             Attesters
             can
             
             ground
             our
             Second-hand
             Knowledg
             that
             
               it
               is
            
             ,
             grounded
             on
             
               their
               Knowing
               it
               to
               be
            
             ;
             it
             follows
             ,
             that
             we
             must
             be
             sure
             those
             Attesters
             
               could
               not
               err
            
             in
             knowing
             that
             thing
             ,
             ere
             we
             can
             Rationally
             beleive
             them
             .
          
           
             14.
             
             Wherefore
             no
             Testimony
             built
             on
             their
             Knowing
             Speculative
             Points
             can
             have
             any
             force
             upon
             our
             Understanding
             or
             Oblige
             it
             to
             Belief
             .
             For
             ,
             since
             we
             experience
             that
             even
             Learned
             Men
             do
             often
             err
             in
             their
             Speculations
             ,
             either
             thro'
             Inadvertency
             ,
             the
             Obscurity
             or
             Perplexedness
             of
             the
             Object
             ,
             Ambiguity
             of
             Words
             ,
             Dread
             of
             some
             Authority
             which
             over-aws
             their
             Reason
             ,
             or
             ,
             lastly
             ,
             thro'
             want
             of
             Logick
             or
             a
             Right
             Method
             how
             to
             manage
             their
             Thoughts
             :
             It
             follows
             ,
             that
             we
             cannot
             be
             Sure
             that
             they
             
               do
               not
            
             err
             ,
             or
             that
             they
             do
             
               truly
               know
            
             Speculative
             Points
             ;
             nor
             ,
             consequently
             ,
             can
             we
             be
             Certain
             that
             the
             thing
             is
             
               truly
               so
            
             as
             they
             pretend
             to
             
               know
               it
               is
            
             .
             All
             the
             power
             they
             have
             over
             us
             is
             ,
             to
             make
             us
             prudently
             wary
             not
             to
             oppose
             such
             Speculaters
             ,
             but
             upon
             Evident
             Reason
             :
             especially
             if
             they
             be
             many
             and
             of
             Repute
             ;
             but
             much
             more
             if
             they
             pretend
             to
             go
             upon
             
               Intrinsical
               Mediums
            
             ;
             in
             which
             the
             Mistake
             is
             both
             seldom
             ,
             and
             quickly
             discover'd
             if
             brought
             to
             the
             Test.
             
          
           
             Corol.
             II.
             Hence
             no
             Credit
             at
             all
             is
             to
             be
             given
             to
             such
             Reasoners
             who
             do
             not
             so
             much
             as
             pretend
             to
             Demonstrate
             ,
             tho
             never
             
               so
               many
            
             .
             For
             such
             men
             do
             not
             so
             much
             as
             affirm
             themselves
             to
             be
             Knowers
             ,
             or
             that
             the
             thing
             is
             Certainly
             so
             as
             they
             deem
             it
             
               to
               be
            
             ;
             and
             ,
             so
             ,
             they
             can
             have
             no
             kind
             of
             
             Authority
             ,
             even
             tho'
             their
             Speculative
             thoughts
             were
             a
             thing
             Attestable
             .
             Whence
             we
             may
             establish
             this
             Maxim
             ,
             viz.
             That
             
               No
               Reasoner
            
             (
             precisely
             as
             such
             )
             
               has
               any
               kind
               of
               Authority
               but
               by
               virtue
               of
               the
               Reason
               he
               produces
            
             ;
             that
             is
             ,
             the
             Reason
             ,
             which
             he
             alledges
             ,
             and
             not
             his
             Saying
             or
             Word
             ought
             to
             have
             any
             force
             
               at
               all
            
             upon
             our
             Understanding
             .
          
           
             15.
             
             Wherefore
             Testimony
             has
             for
             it's
             Object
             either
             Particular
             things
             ,
             or
             
               Matters
               of
               Fact
            
             necessarily
             knowable
             by
             Mankind
             ,
             using
             their
             Common
             and
             Frequent
             Sensations
             ,
             or
             relying
             on
             
               Vnerrable
               Experience
            
             .
             For
             since
             Vniversal
             Notions
             are
             the
             Object
             of
             Speculation
             ,
             and
             men
             †
             
               may
               err
            
             in
             their
             Speculations
             ;
             Vniversals
             cannot
             be
             the
             Objects
             of
             Witnessing
             Authority
             or
             Testimony
             ,
             but
             Particulars
             only
             .
             Again
             ,
             since
             every
             Particular
             is
             not
             obvious
             to
             Sense
             ,
             but
             many
             of
             them
             are
             so
             Circumstanc'd
             ,
             Insensible
             ,
             or
             Remote
             ,
             that
             we
             can
             have
             no
             Certain
             Experience
             of
             them
             ;
             it
             follows
             that
             only
             su●h
             Particular
             Objects
             or
             
               Matters
               of
               Fact
            
             ,
             as
             make
             a
             lively
             and
             Certain
             Impression
             on
             the
             Senses
             ,
             are
             those
             which
             can
             be
             Attested
             or
             be
             the
             Object
             of
             Testimony
             .
          
           
             16.
             
             Experience
             may
             be
             so
             Circumstanced
             ,
             that
             it
             is
             Impossible
             the
             thing
             Experienced
             should
             be
             otherwise
             .
             For
             ,
             since
             the
             Senses
             of
             Mankind
             ,
             in
             due
             circumstances
             ,
             are
             as
             apt
             to
             convey
             sincere
             Impressions
             of
             Sensible
             Objects
             into
             our
             Minds
             ,
             as
             other
             Natural
             Causes
             to
             produce
             their
             Effects
             ,
             they
             being
             design'd
             and
             fitted
             by
             God
             and
             Nature
             for
             that
             end
             :
             it
             follows
             ,
             that
             (
             if
             other
             Circumstances
             be
             agreeaable
             )
             it
             is
             Impossible
             but
             they
             should
             give
             us
             
             such
             Experiential
             Knowledg
             of
             Sensible
             Matters
             of
             Fact
             ,
             or
             Particulars
             ,
             as
             may
             assure
             us
             of
             the
             things
             
               being
               as
            
             we
             Experience
             it
             .
             The
             Circumstances
             requir'd
             to
             this
             Absolute
             Assurance
             is
             ,
             that
             the
             Object
             propos'd
             be
             of
             a
             thing
             Subject
             to
             Sense
             ;
             that
             it
             be
             within
             a
             Convenient
             Distance
             ;
             and
             ,
             that
             the
             I●pression
             be
             not
             hindred
             or
             perverted
             by
             an
             Inconvenient
             Medium
             .
             Hence
             ,
             we
             can
             be
             absolutely
             Certain
             what
             House
             or
             Street
             we
             live
             in
             ,
             of
             our
             Acquaintance
             ,
             or
             Employment
             ,
             who
             reigns
             in
             such
             a
             year
             ;
             and
             of
             Notable
             Actions
             ,
             Universally
             Knowable
             ,
             that
             happen'd
             in
             such
             or
             such
             a
             time
             ;
             lastly
             ,
             of
             Multitudes
             of
             Private
             Actions
             ,
             familiarly
             known
             to
             our selves
             only
             .
          
           
             17.
             
             Besides
             Knowledg
             in
             the
             Attester
             ,
             there
             is
             also
             requisit
             Veracity
             in
             him
             to
             ground
             
               Human
               Faith.
            
             For
             ,
             let
             the
             Attester
             know
             the
             Object
             never
             so
             well
             ,
             if
             we
             cannot
             be
             Certain
             he
             tells
             us
             True
             when
             he
             sayes
             he
             knows
             it
             ,
             his
             Original
             Knowledg
             cannot
             have
             any
             Effect
             on
             us
             ,
             or
             beget
             a
             Second-hand
             Knowledg
             in
             us
             ,
             derivable
             from
             his
             Pretended
             Knowledg
             of
             that
             Object
             .
          
           
             18.
             
             No
             Authority
             deserves
             Assent
             farther
             then
             Reason
             gives
             it
             to
             deserve
             .
             For
             ,
             let
             us
             take
             two
             Authorities
             ,
             one
             that
             of
             a
             whole
             Town
             ,
             the
             other
             of
             a
             Knight
             of
             the
             Post
             ;
             and
             (
             since
             our
             Nature
             allows
             us
             that
             Privilege
             )
             let
             it
             be
             ask'd
             why
             the
             Latter
             is
             not
             to
             be
             credited
             as
             much
             as
             the
             Former
             ?
             and
             the
             answer
             will
             be
             ,
             
               For
               such
               a
               Reason
            
             .
             So
             that
             Reason
             ,
             in
             Common
             ,
             is
             the
             Ground
             of
             our
             Believing
             
               at
               all
            
             ,
             as
             well
             as
             of
             our
             believing
             one
             Authority
             
             rather
             than
             Another
             .
             And
             ,
             this
             because
             Reason
             is
             our
             Nature
             given
             us
             by
             GOD
             ;
             and
             ,
             therefore
             ,
             every
             Act
             of
             our
             Soul
             that
             is
             not
             for
             some
             Reason
             and
             
               according
               to
            
             Reason
             ,
             is
             totally
             
               without
               Reason
            
             ;
             that
             is
             Unnatural
             ,
             that
             is
             Irrational
             ,
             that
             is
             Brutal
             or
             Unbecoming
             a
             Man.
             
          
           
             19.
             
             Wherefore
             no
             Man
             can
             be
             oblig'd
             to
             believe
             beyond
             the
             Motive
             he
             has
             to
             believe
             .
             For
             ,
             that
             degree
             of
             Belief
             that
             is
             beyond
             the
             Motive
             or
             the
             Reason
             ,
             as
             far
             as
             it
             is
             beyond
             the
             Reason
             is
             Evidently
             
               without
               Reason
            
             ,
             or
             Irrational
             .
             Whence
             follows
             that
             our
             Reason
             is
             to
             give
             us
             our
             Grounds
             of
             Belief
             ,
             both
             as
             to
             the
             Knowledg
             and
             the
             Veracity
             of
             the
             Attesters
             .
             For
             otherwise
             our
             Belief
             would
             have
             
               no
               Reason
               at
               all
            
             for
             the
             Grounds
             it
             is
             to
             rely
             upon
             ,
             and
             so
             would
             be
             perfectly
             Irrational
             .
          
           
             Corol.
             III.
             Wherefore
             ,
             since
             God
             governs
             his
             Creatures
             according
             to
             the
             Nature
             he
             has
             given
             them
             ;
             he
             does
             not
             Command
             us
             to
             Assent
             absolutely
             upon
             any
             Authority
             which
             may
             either
             
               be
               Deceiv'd
            
             or
             
               Deceive
               us
            
             .
             For
             ,
             otherwise
             ,
             men
             may
             be
             led
             into
             Errour
             by
             obeying
             GOD's
             Command
             ;
             that
             is
             ,
             since
             GOD
             laid
             that
             Command
             ,
             by
             GOD
             Himself
             .
          
           
             20.
             
             Wherefore
             both
             the
             Knowledg
             and
             Veracity
             of
             the
             Attesters
             must
             be
             Knowable
             by
             
               Intrinsical
               Mediums
            
             taken
             from
             the
             Nature
             of
             the
             Thing
             ;
             and
             those
             must
             be
             also
             Conclusive
             ones
             .
             For
             ,
             their
             Knowledg
             and
             Veracity
             must
             either
             be
             made
             known
             by
             
               Intrinsical
               Mediums
            
             ,
             or
             by
             Extrinsical
             ones
             ;
             that
             is
             by
             
               Another
               Authority
            
             ;
             and
             the
             same
             question
             recurrs
             ,
             How
             
             we
             are
             Certain
             of
             the
             Knowledg
             and
             Veracity
             of
             that
             other
             Authority
             ,
             and
             so
             
               in
               infinitum
            
             .
             Whence
             we
             must
             come
             to
             be
             certain
             of
             the
             Knowledg
             and
             Veracity
             of
             Authority
             by
             
               Intrinsical
               Mediums
            
             ,
             or
             we
             can
             have
             no
             Ground
             
               at
               all
            
             to
             believe
             any
             Authority
             .
             Moreover
             ,
             the
             proper
             work
             of
             Reason
             is
             to
             Demonstrate
             ,
             which
             is
             done
             by
             
               Intrinsical
               Mediums
            
             ;
             and
             ,
             unless
             they
             be
             Conclusive
             ,
             they
             prove
             nothing
             ,
             and
             so
             are
             
               good
               for
               nothing
            
             .
          
           
             21.
             
             The
             Knowledg
             of
             the
             
               First
               Attesters
            
             is
             ascertain'd
             by
             what
             has
             been
             prov'd
             .
             §
             .
             §
             .
             15.16
             .
             Their
             Veracity
             must
             be
             prov'd
             by
             shewing
             there
             
               could
               be
               no
               Apparent
               Good
            
             to
             move
             their
             Wills
             to
             deceive
             us
             ;
             and
             the
             best
             proof
             (
             omitting
             the
             Impossibility
             of
             joyning
             in
             such
             an
             Universal
             Conspiracy
             to
             deceive
             ,
             the
             Certain
             loss
             of
             their
             Credit
             to
             tell
             a
             Lie
             against
             Notorious
             Matters
             of
             Fact
             &c.
             )
             is
             the
             seen
             Impossibility
             of
             Compassing
             their
             Immediate
             End
             ,
             which
             was
             to
             Deceive
             .
             Which
             reason
             is
             grounded
             on
             this
             ,
             that
             no
             one
             man
             ,
             who
             is
             not
             perfectly
             Frantick
             ,
             acts
             for
             an
             End
             that
             he
             
               plainly
               sees
            
             Impossible
             to
             be
             compassed
             .
             For
             example
             ,
             to
             fly
             to
             the
             Moon
             ,
             or
             to
             swim
             over
             Thames
             upon
             a
             Pig
             of
             Lead
             .
             Thus
             it
             is
             Demonstrable
             that
             all
             England
             could
             not
             Conspire
             to
             deceive
             those
             born
             since
             ,
             in
             asserting
             to
             them
             that
             there
             was
             a
             King
             Charles
             the
             First
             ,
             or
             a
             Long
             Parliament
             which
             rais'd
             a
             Civil
             War
             here
             ;
             because
             they
             
               must
               see
            
             it
             is
             impossible
             to
             gain
             Belief
             of
             it
             ,
             which
             was
             their
             Immediate
             End
             ;
             (
             whatever
             farther
             End
             they
             might
             propose
             to
             themselves
             )
             So
             many
             Records
             ,
             Practices
             ,
             Laws
             ,
             and
             other
             
             Consequences
             Issuing
             thence
             ,
             giving
             them
             the
             Lie
             ;
             besides
             the
             Histories
             of
             our
             own
             and
             other
             Countries
             ;
             and
             the
             Concatenation
             of
             Causes
             and
             Effects
             in
             the
             Political
             part
             of
             our
             Neighbouring
             Nations
             ,
             all
             conspiring
             unanimously
             and
             appositly
             to
             detect
             the
             Cheat.
             Wherefore
             ,
             the
             End
             being
             Evidently
             Impossible
             to
             be
             atchiev'd
             ;
             it
             could
             never
             be
             an
             
               Apparent
               good
            
             to
             them
             in
             such
             a
             case
             to
             act
             for
             such
             an
             End
             ,
             or
             to
             attempt
             to
             deceive
             us
             by
             Attesting
             it
             ;
             and
             ,
             therefore
             ,
             they
             
               could
               not
            
             tell
             such
             a
             Lie
             in
             such
             a
             Case
             ;
             therefore
             they
             were
             Veracious
             while
             they
             Attested
             it
             .
          
           
             22.
             
             Tho'
             both
             the
             Knowledg
             and
             Veracity
             of
             the
             Attesters
             be
             Demonstrated
             ,
             and
             ,
             Consequently
             ,
             the
             thing
             Attested
             by
             them
             be
             most
             Certainly
             and
             necessarily
             True
             ;
             yet
             our
             Assent
             to
             the
             Truth
             of
             that
             thing
             is
             neither
             Science
             no●
             Opinion
             .
             It
             cannot
             be
             Opinion
             ,
             because
             the
             Medium
             that
             begets
             Opinion
             is
             not
             Necessarily
             Connected
             with
             the
             Extremes
             ,
             as
             is
             found
             here
             .
             Nor
             can
             it
             be
             Science
             ,
             because
             our
             Knowledg
             of
             the
             thing
             is
             not
             taken
             from
             the
             
               Thing
               it self
            
             that
             is
             attested
             ,
             causing
             such
             a
             Notion
             or
             Impression
             in
             us
             directly
             by
             it's
             self
             ,
             or
             by
             Reflex
             Knowledges
             upon
             those
             Direct
             ones
             (
             on
             which
             kind
             of
             Impressions
             all
             Science
             is
             built
             )
             but
             it
             is
             a
             Knowledg
             Reflected
             to
             us
             from
             
               Anothers
               Knowledg
            
             of
             it
             ,
             or
             a
             kind
             of
             Second-hand
             Knowledg
             .
             Nor
             is
             the
             Knowledg
             which
             even
             the
             Attesters
             had
             of
             the
             Object
             at
             First-hand
             ,
             a
             
               Proper
               Effect
            
             of
             the
             Ens
             or
             Thing
             which
             is
             the
             Object
             of
             that
             Knowledg
             .
             Nor
             is
             the
             Thing
             ,
             as
             an
             Object
             ,
             the
             
               Proper
               Cause
            
             of
             that
             Knowledg
             ;
             only
             which
             can
             beget
             Science
             .
             For
             ,
             
             a
             
               Proper
               Cause
            
             has
             a
             Real
             Order
             or
             Relation
             ,
             to
             it
             's
             
               Proper
               Effect
            
             ;
             whereas
             the
             Objects
             have
             no
             Real
             Relation
             at
             all
             to
             the
             Senses
             or
             our
             Knowing
             Power
             ,
             as
             was
             shown
             above
             where
             we
             treated
             of
             Relation
             ;
             By
             which
             we
             may
             farther
             more
             clearly
             discover
             the
             Essential
             Differences
             between
             
               Science
               ,
               Faith
            
             ,
             and
             Opinion
             .
          
           
             It
             may
             be
             objected
             that
             Intelligibility
             is
             a
             Property
             of
             Ens
             ;
             therefore
             every
             Ens
             is
             a
             Proper
             Cause
             of
             Knowledg
             .
             'T
             is
             answer'd
             that
             it
             is
             only
             a
             Property
             of
             Ens
             Negatively
             (
             as
             it
             were
             )
             in
             regard
             nothing
             can
             be
             understood
             but
             
               Ens
               ;
               Non
               Ens
            
             not
             being
             able
             to
             cause
             any
             knowledg
             in
             us
             .
             Or
             ,
             it
             may
             mean
             that
             't
             is
             only
             a
             Property
             of
             Ens
             in
             order
             to
             an
             Extrinsical
             thing
             ,
             not
             a
             true
             Property
             ,
             Perfecting
             it
             Intrinsically
             ;
             as
             Properties
             due
             to
             a
             thing
             by
             Nature
             ,
             and
             Springing
             from
             their
             Essences
             ,
             do
             .
             It
             may
             be
             objected
             farther
             that
             all
             Natural
             Powers
             are
             true
             Properties
             tho'
             they
             respect
             Extrinsical
             things
             on
             which
             they
             are
             to
             work
             .
             'T
             is
             answer'd
             ,
             that
             they
             perfect
             those
             Entities
             Intrinsically
             ,
             or
             give
             them
             some
             perfection
             in
             their
             Intrinsical
             Nature
             ,
             which
             ,
             Intelligibility
             does
             not
             ;
             for
             nothing
             is
             Intrinsically
             better
             ,
             or
             otherwise
             than
             it
             would
             be
             ,
             for
             being
             Known
             or
             Vnderstood
             .
             To
             explicate
             this
             better
             ,
             we
             may
             consider
             that
             every
             Entity
             ,
             being
             a
             Part
             of
             the
             World
             ,
             has
             some
             Office
             or
             Place
             there
             ,
             and
             some
             part
             which
             it
             is
             to
             act
             on
             the
             Stage
             of
             Nature
             .
             And
             ,
             accordingly
             ,
             Metaphysicks
             teach
             us
             that
             every
             Body
             is
             constituted
             such
             by
             it's
             having
             some
             
               Primary
               Operation
            
             ,
             which
             't
             is
             fitted
             to
             produce
             ;
             as
             Fire
             to
             heat
             ,
             Water
             to
             
             Cool
             ,
             &c.
             
             Whence
             ,
             what
             ever
             fits
             it
             for
             such
             an
             Operation
             is
             either
             Essential
             to
             it
             ,
             or
             a
             Property
             immediately
             Connected
             with
             it's
             Essence
             ;
             such
             as
             are
             those
             Natural
             Powers
             objected
             .
             Now
             't
             is
             Evident
             that
             those
             Powers
             do
             perfect
             each
             Nature
             Intrinsically
             ;
             since
             without
             them
             it
             would
             be
             Imperfect
             and
             Impotent
             to
             perform
             that
             which
             it
             was
             Essentially
             Ordain'd
             for
             ;
             and
             so
             the
             whole
             course
             of
             Nature
             ,
             carry'd
             on
             by
             such
             Proper
             Causes
             to
             Proper
             Effects
             ,
             would
             be
             quite
             out
             of
             frame
             and
             Order
             ;
             whereas
             ,
             't
             is
             manifest
             it
             would
             suffer
             no
             detriment
             at
             all
             in
             it self
             ,
             whether
             those
             Proper
             Causes
             or
             Effects
             were
             Vnderstood
             or
             no.
             Which
             shows
             that
             their
             being
             Known
             by
             the
             First
             Attesters
             ,
             or
             
               made
               known
            
             to
             us
             by
             their
             Knowing
             them
             ,
             is
             not
             a
             Proper
             Effect
             of
             those
             Causes
             ,
             nor
             Intrinsical
             to
             them
             as
             they
             are
             parts
             of
             Corporeal
             Nature
             ,
             but
             Accidental
             to
             them
             as
             such
             ;
             but
             yet
             so
             Accidental
             that
             it
             is
             Inseparable
             from
             them
             ;
             and
             ,
             so
             ,
             does
             Necessarily
             infer
             the
             Conclusion
             .
          
           
             23.
             
             Testimony
             on
             which
             Human
             Faith
             relies
             ,
             is
             adequately
             divided
             into
             Living
             and
             Dead
             ;
             that
             is
             into
             such
             Attesters
             as
             speak
             
               vivâ
               voce
            
             ,
             and
             those
             that
             speak
             by
             Writing
             .
             Because
             there
             is
             no
             Common
             or
             Ordinary
             way
             but
             Speech
             and
             Written
             or
             
               Printed
               Characters
            
             by
             which
             Men
             can
             relate
             
               Matters
               of
               Fact
            
             to
             others
             ,
             or
             testify
             to
             them
             their
             Knowledg
             of
             such
             things
             .
          
           
             24.
             
             Matters
             of
             fact
             done
             long
             a
             go
             ,
             if
             very
             Concerning
             to
             have
             the
             Knowledg
             of
             them
             Continu'd
             ,
             and
             that
             they
             were
             known
             at
             first
             by
             the
             Experience
             of
             a
             great
             portion
             of
             Mankind
             ,
             may
             be
             made
             known
             to
             us
             who
             live
             now
             ,
             
             by
             a
             Delivery
             of
             them
             down
             from
             the
             foregoing
             Age
             to
             the
             succeeding
             One.
             Which
             Continued
             Testimony
             or
             Delivery
             of
             them
             is
             call'd
             Tradition
             .
             For
             ,
             since
             the
             Generality
             of
             First
             Attesters
             ,
             who
             liv'd
             in
             the
             same
             time
             when
             they
             happen'd
             ,
             could
             not
             but
             know
             them
             ;
             and
             the
             Continual
             Concern
             of
             them
             could
             not
             but
             still
             prompt
             and
             provoke
             Foregoers
             to
             speak
             of
             them
             to
             their
             Descendents
             ;
             it
             follows
             ,
             that
             the
             Continuance
             of
             those
             Causes
             may
             still
             continue
             the
             same
             Effect
             ,
             and
             bring
             the
             Knowledge
             of
             them
             down
             to
             our
             times
             .
          
           
             25.
             
             Practise
             ,
             if
             Frequent
             ,
             and
             Obligatory
             to
             be
             Continu'd
             ,
             will
             most
             certainly
             bring
             down
             the
             Tradition
             of
             Former
             Matters
             of
             Fact.
             This
             is
             Evident
             ;
             for
             it
             is
             Impossible
             that
             the
             Martyrdom
             of
             King
             Charles
             the
             First
             ,
             or
             the
             horrid
             Powder
             Treason
             should
             ever
             be
             forgotten
             ,
             if
             the
             Anniversary
             of
             them
             have
             a
             Continu'd
             Obligation
             of
             celebrating
             such
             Matters
             of
             Fact
             
               but
               once
               a
               Year
            
             ;
             much
             more
             ,
             were
             such
             Practises
             often
             repeated
             .
          
           
             26.
             
             Such
             a
             Tradition
             of
             such
             Matters
             of
             Fact
             is
             Equally
             Certain
             tho'
             the
             thing
             Attested
             had
             happen'd
             some
             Thousands
             of
             Years
             ago
             ,
             as
             if
             it
             had
             happen'd
             but
             an
             Hundred
             Years
             since
             .
             For
             ,
             since
             it
             is
             equally
             Easie
             for
             the
             succeeding
             Age
             to
             understand
             the
             Attesters
             ,
             Witnessing
             still
             all
             along
             that
             they
             had
             been
             told
             it
             ,
             as
             it
             was
             to
             understand
             the
             First
             Attesters
             relating
             they
             had
             seen
             it
             ;
             Their
             Testimony
             ,
             as
             far
             as
             concerns
             their
             Knowledge
             of
             what
             was
             transmitted
             ,
             has
             equal
             force
             as
             had
             the
             First
             Attestation
             :
             And
             ,
             since
             the
             Wills
             of
             the
             Intermediate
             Attesters
             
             had
             the
             same
             Object
             (
             viz.
             an
             
               Apparent
               Good
            
             )
             which
             they
             could
             not
             desert
             or
             go
             against
             ,
             or
             act
             without
             it
             ,
             and
             an
             Evident
             Impossibility
             
               could
               not
               be
            
             an
             Apparent
             Good
             ;
             and
             it
             was
             equally
             acting
             for
             an
             Evident
             Impossibility
             ,
             to
             conspire
             to
             say
             they
             had
             such
             a
             thing
             Universally
             Testify'd
             to
             them
             by
             their
             Fore-fathers
             ,
             or
             to
             hope
             to
             gain
             Belief
             of
             it
             ,
             if
             it
             had
             not
             been
             so
             Attested
             ;
             their
             Veracity
             ,
             in
             Attesting
             they
             thus
             received
             it
             ,
             was
             no
             less
             Assur'd
             .
             Wherefore
             ,
             the
             same
             Causes
             being
             put
             all
             along
             in
             each
             succeeding
             Age
             as
             were
             
               at
               the
               first
            
             ,
             the
             same
             Effect
             of
             Delivering
             it
             down
             with
             the
             same
             Certainty
             ,
             must
             still
             be
             Continu'd
             ,
             though
             for
             some
             thousands
             of
             Years
             .
          
           
             27.
             
             No
             Dead
             Testimony
             or
             History
             has
             any
             Authority
             ,
             but
             by
             virtue
             of
             Living
             Testimony
             or
             Tradition
             .
             For
             ,
             since
             Falshoods
             may
             be
             Written
             or
             Printed
             as
             well
             as
             Truths
             ,
             it
             follows
             that
             nothing
             is
             therefore
             of
             any
             Authority
             ,
             because
             't
             is
             Written
             or
             Printed
             .
             Wherefore
             ,
             no
             Book
             or
             History
             can
             Authenticate
             another
             Book
             ;
             whence
             follows
             that
             ,
             if
             it
             have
             any
             Authority
             ,
             it
             must
             have
             it
             from
             Living
             Authority
             or
             Tradition
             ,
             continuing
             down
             to
             us
             the
             Consent
             of
             the
             World
             ,
             from
             the
             time
             that
             Author
             Writ
             ,
             or
             the
             matters
             of
             Fact
             it
             relates
             were
             done
             ,
             that
             the
             things
             it
             relates
             are
             True
             
               in
               the
               main
            
             ;
             and
             ,
             consequently
             ,
             that
             the
             Book
             that
             relates
             them
             deserves
             Credit
             ,
             or
             is
             (
             as
             we
             use
             to
             say
             )
             an
             
               Authentick
               History
            
             .
             For
             example
             ,
             had
             a
             Romance
             ,
             (
             soberly
             penn'd
             ,
             )
             and
             
             Curtius's
             History
             been
             found
             in
             a
             Trunk
             for
             many
             Hundreds
             of
             Years
             after
             they
             were
             writ
             ;
             and
             the
             Tradition
             of
             the
             former
             Ages
             
             had
             been
             perfectly
             Silent
             concerning
             them
             both
             ,
             and
             the
             Matters
             they
             relate
             ;
             we
             must
             either
             have
             taken
             both
             of
             them
             for
             a
             Romance
             ,
             or
             both
             for
             a
             
               True
               History
            
             ;
             being
             destitute
             of
             any
             Light
             to
             make
             the
             least
             difference
             between
             them
             .
          
           
             28.
             
             Tradition
             not
             only
             authenticates
             Books
             in
             the
             bulk
             ,
             but
             it
             gives
             moreover
             the
             
               d●stinct
               degrees
            
             of
             Credibility
             to
             divers
             passages
             in
             the
             same
             Book
             already
             authenticated
             
               in
               gross
            
             .
             For
             no
             wise
             Man
             can
             give
             the
             same
             degree
             of
             Credibility
             to
             
             Alexander's
             cutting
             the
             Gordian
             Knot
             ,
             or
             to
             his
             speaking
             such
             and
             such
             words
             to
             Hephaestion
             or
             Parmenio
             ,
             as
             he
             is
             forc'd
             to
             give
             to
             his
             Conquest
             of
             Asia
             :
             And
             why
             ?
             all
             of
             them
             being
             Equally
             in
             the
             Books
             ?
             Certainly
             ,
             because
             the
             latter
             being
             Visible
             ,
             Remarkable
             ,
             and
             of
             great
             Concern
             to
             Innumerable
             Attesters
             of
             it
             at
             first
             ,
             so
             vast
             a
             source
             of
             Original
             Attesters
             did
             ,
             consequently
             ,
             carry
             down
             a
             Matter
             of
             fact
             so
             hugely
             Notorious
             with
             a
             
               vast
               sway
            
             ;
             whereas
             the
             others
             ,
             being
             particulars
             ,
             of
             small
             Concern
             or
             Note
             ,
             and
             seen
             or
             heard
             but
             by
             a
             few
             at
             first
             ,
             wanted
             a
             strong
             Tradition
             to
             recommend
             them
             for
             Certain
             Truths
             .
             Whence
             ,
             (
             for
             ought
             we
             know
             ,
             )
             they
             were
             grounded
             and
             writ
             upon
             Hear-say
             ,
             as
             our
             News
             and
             many
             particular
             Actions
             and
             Sayings
             of
             Great
             Men
             are
             now
             adays
             ,
             which
             oftentimes
             prove
             False
             .
          
           
             29.
             
             Hence
             appears
             ,
             that
             Historical
             Faith
             ,
             meerly
             
               as
               Historical
            
             ,
             that
             is
             ,
             in
             passages
             Vnabetted
             by
             Tradition
             ,
             is
             not
             Absolutely
             Certain
             ,
             but
             is
             liable
             to
             be
             False
             or
             Erroneous
             ,
             and
             so
             is
             not
             without
             some
             Degree
             of
             Levity
             to
             be
             
               absolutely
               Assented
               to
            
             ;
             tho'
             we
             cannot
             generally
             with
             
             prudence
             Contradict
             them
             ,
             but
             let
             them
             pass
             as
             if
             they
             were
             Truths
             ,
             till
             some
             good
             occasion
             awakens
             our
             Doubt
             of
             them
             :
             The
             reason
             is
             given
             ,
             in
             our
             last
             Paragraph
             ,
             from
             this
             ,
             that
             all
             Particulars
             are
             of
             slight
             Credit
             that
             were
             not
             Abetted
             by
             a
             Large
             and
             well-grounded
             Tradition
             .
          
           
             30.
             
             Tradition
             thus
             qualify'd
             as
             is
             above-said
             ,
             viz.
             So
             that
             the
             Matters
             of
             Fact
             were
             Certainly
             Experienced
             by
             
               very
               great
            
             Multitudes
             of
             the
             First
             Attesters
             ;
             that
             they
             were
             of
             great
             or
             
               universal
               Concern
            
             ,
             and
             so
             prompting
             them
             still
             to
             relate
             them
             to
             the
             next
             Age
             ;
             that
             they
             were
             Abetted
             by
             some
             
               obligatory
               Practise
            
             ;
             and
             ,
             lastly
             Impossible
             to
             gain
             a
             Belief
             ,
             if
             they
             had
             not
             been
             ;
             and
             thence
             ,
             Obliging
             the
             Attesters
             to
             Veracity
             :
             Such
             a
             Tradition
             ,
             I
             say
             ,
             is
             
               more
               than
               Morally
            
             ,
             that
             is
             ,
             
               Absolutely
               Certain
            
             .
             To
             omit
             the
             foregoing
             reasons
             ,
             which
             have
             evinc'd
             the
             force
             of
             each
             of
             these
             particulars
             .
             This
             will
             be
             Evidently
             seen
             ,
             or
             rather
             Experientially
             felt
             ;
             by
             Reflecting
             on
             our
             own
             Interiour
             ;
             and
             by
             observing
             how
             Nature
             works
             in
             Mankind
             and
             forces
             them
             
               to
               Assent
               firmly
            
             to
             the
             points
             which
             such
             a
             Tradition
             recommends
             ,
             and
             to
             Suspend
             as
             to
             the
             other
             .
             For
             Instance
             ;
             Let
             us
             take
             some
             Particular
             that
             is
             only
             
               Morally
               Certain
            
             ;
             as
             ,
             that
             I
             shall
             not
             dye
             this
             Night
             ;
             or
             ,
             that
             when
             I
             walk
             abroad
             a
             Tile
             shall
             not
             fall
             from
             a
             House
             ,
             and
             kill
             me
             ;
             or
             ,
             that
             the
             House
             I
             live
             in
             shall
             not
             fall
             down
             and
             crush
             me
             ;
             or
             such
             like
             .
             I
             find
             at
             first
             sight
             ,
             that
             these
             are
             
               highly
               Vnlikely
            
             ,
             because
             it
             
               very
               seldom
            
             happens
             ;
             and
             many
             reasons
             may
             occurr
             why
             
               I
               think
            
             it
             will
             not
             be
             ;
             
             Yet
             if
             I
             severely
             call
             to
             account
             my
             most
             Serious
             and
             Deliberate
             thoughts
             to
             find
             any
             
               Absolutely
               Certain
            
             Reason
             ,
             why
             that
             may
             not
             happen
             to
             me
             which
             has
             happen'd
             to
             others
             ;
             I
             shall
             perceive
             that
             I
             can
             find
             none
             such
             .
             Whence
             ,
             I
             can
             entertain
             
               some
               Degree
               of
               Suspence
            
             ,
             whether
             it
             may
             not
             possibly
             happen
             to
             me
             or
             no
             ;
             which
             restrains
             me
             from
             Assenting
             absolutely
             that
             it
             
               will
               not
            
             .
             This
             duely
             reflected
             on
             ,
             let
             us
             propose
             to
             our selves
             Another
             Particular
             ,
             to
             be
             scann'd
             likewise
             by
             our
             most
             strictly-examining
             Thoughts
             :
             viz.
             whether
             there
             was
             a
             Henry
             the
             8
             th
             .
             a
             
               Julius
               Caesar
            
             ,
             or
             that
             Alexander
             conquer'd
             Asia
             .
             Which
             being
             propos'd
             to
             our
             Examination
             ,
             let
             us
             again
             consult
             our
             Thoughts
             ,
             and
             put
             on
             the
             most
             Sceptical
             Disquisitiveness
             we
             are
             able
             ,
             to
             find
             out
             some
             reason
             ,
             why
             these
             may
             not
             possibly
             be
             False
             ,
             as
             well
             as
             the
             others
             might
             .
             And
             ,
             in
             despight
             of
             all
             our
             most
             Exact
             search
             ,
             and
             our
             utmost
             endeavours
             to
             put
             our selves
             upon
             doubting
             of
             these
             said
             particulars
             ,
             we
             shall
             still
             find
             the
             Affirmative
             of
             each
             of
             them
             writ
             in
             our
             Breast
             in
             such
             Indelible
             Characters
             ,
             and
             so
             Solidly
             Imprinted
             there
             by
             Nature
             (
             I
             say
             ,
             by
             Nature
             ,
             for
             that
             Certainty
             was
             not
             Acquir'd
             by
             Study
             and
             Speculation
             )
             that
             we
             can
             never
             be
             able
             to
             invent
             any
             kind
             of
             Reason
             that
             can
             breed
             in
             us
             the
             
               least
               degree
               of
               Suspense
            
             ,
             as
             to
             the
             Verity
             of
             these
             ,
             and
             such
             like
             Matters
             of
             Fact
             ;
             or
             unfix
             us
             from
             our
             
               most
               stedfast
            
             Adherence
             to
             them
             as
             
               most
               Certain
               Truths
            
             .
             Which
             shows
             Evidently
             that
             the
             former
             were
             only
             
               Morally
               Certain
            
             ,
             that
             is
             ,
             had
             some
             Contingency
             in
             them
             ,
             and
             so
             ,
             might
             possibly
             
             be
             otherwise
             than
             we
             ,
             till
             we
             came
             to
             reflect
             ,
             deem'd
             them
             ;
             whereas
             those
             Latter
             were
             
               more
               than
               Morally
            
             ,
             that
             is
             Absolutely
             Certain
             ;
             because
             ,
             after
             the
             most
             accurate
             Reflexion
             ,
             we
             could
             not
             invent
             ,
             and
             heartily
             embrace
             ,
             any
             Ground
             or
             Reason
             to
             admit
             the
             
               least
               Suspence
            
             as
             to
             their
             Truth
             ;
             nor
             how
             or
             why
             they
             might
             possibly
             be
             False
             ,
             or
             (
             which
             is
             the
             same
             )
             that
             the
             Testimony
             or
             Tradition
             for
             them
             could
             be
             Fallacious
             .
          
           
             Corol.
             IV.
             Hence
             we
             may
             make
             a
             farther
             Discovery
             of
             the
             force
             of
             Practical
             Self-evidence
             instill'd
             by
             Nature
             without
             Study
             :
             and
             ,
             that
             it
             is
             a
             solid
             Knowledge
             of
             the
             
               An
               est
            
             of
             the
             thing
             Attested
             ,
             and
             ,
             consequently
             ,
             of
             the
             Conclusive
             Force
             of
             Tradition
             ,
             as
             also
             of
             many
             other
             Truths
             ;
             the
             
               Quid
               est
            
             of
             which
             (
             or
             the
             Grounds
             on
             which
             our
             Rational
             Nature
             Unreflectingly
             ,
             and
             as
             it
             were
             ,
             
               at
               unawares
            
             proceeded
             ,
             )
             is
             to
             be
             Demonstrated
             by
             Learned
             Men
             ,
             looking
             exactly
             into
             
               Intrinsecal
               Mediums
            
             ;
             and
             thence
             discovering
             how
             this
             Effect
             ,
             viz.
             such
             a
             
               Firm
               Adhesion
            
             ,
             was
             wrought
             in
             us
             Connaturally
             ;
             or
             why
             such
             an
             Authority
             
               could
               not
            
             deceive
             us
             in
             Attesting
             such
             Particulars
             .
          
           
             Note
             ,
             That
             some
             of
             these
             Matters
             of
             Fact
             now
             mention'd
             ,
             do
             fall
             short
             as
             to
             some
             of
             the
             best
             Qualifications
             found
             in
             diverse
             other
             Traditions
             ;
             viz.
             as
             to
             that
             of
             their
             being
             Practical
             .
             Which
             gives
             us
             farther
             light
             to
             discern
             the
             Incomparable
             Strength
             of
             Tradition
             ,
             and
             how
             
             every
             way
             Impossible
             it
             is
             it
             should
             deceive
             us
             ,
             were
             it
             furnisht
             with
             all
             the
             Advantages
             it
             might
             have
             .
          
           
             13.
             
             Hence
             is
             seen
             that
             
               Opinionative
               Faith
            
             is
             as
             much
             Irrational
             as
             Opinion
             was
             shown
             to
             be
             ,
             taking
             it
             as
             Oppos'd
             to
             Science
             ;
             for
             example
             .
          
           
             
               What
               an
               Old
               Wife
               said
               is
               True
            
             
               That
               she
               saw
               a
               Spright
               is
               what
               an
               Old
               Wife
               said
               ;
               therefore
            
             
               That
               she
               saw
               a
               Spright
               is
               True.
               
            
          
        
         
           
           
             LESSON
             IX
             .
             Of
             Assent
             ,
             Suspence
             ,
             Certainty
             and
             Uncertainty
             .
          
           
             1.
             
             THE
             Notion
             of
             Potentiality
             ,
             Indifferency
             ,
             Indetermination
             ,
             and
             Uncertainty
             ,
             
               as
               conceiv'd
               to
               be
               in
               the
               Thing
               ,
            
             are
             one
             and
             the
             same
             ;
             For
             ,
             if
             the
             Thing
             be
             consider'd
             meerly
             as
             a
             Power
             to
             be
             This
             or
             That
             ,
             or
             to
             be
             thus
             or
             thus
             ,
             't
             is
             evident
             from
             the
             Terms
             that
             it
             is
             not
             (
             as
             thus
             conceiv'd
             ,
             )
             Actually
             ,
             Particularly
             ,
             Determinately
             or
             Certainly
             this
             ,
             or
             thus
             ;
             since
             all
             Difference
             ,
             Determination
             ,
             and
             ,
             consequently
             ,
             Certainty
             in
             the
             thing
             (
             which
             ,
             if
             well
             reflected
             on
             ,
             are
             no
             more
             but
             it's
             
               being
               what
               it
               is
            
             )
             do
             spring
             from
             the
             Act
             or
             Form
             ;
             as
             all
             Potentiality
             ,
             Indifferency
             ,
             Indetermination
             and
             Uncertainty
             of
             being
             this
             ,
             or
             being
             thus
             ,
             does
             from
             the
             Matter
             .
          
           
             2.
             
             Existence
             ,
             as
             being
             the
             
               Last
               Actuality
            
             ,
             takes
             away
             all
             Potentiality
             ,
             Indifferency
             ,
             and
             Uncertainty
             of
             being
             this
             ,
             or
             thus
             that
             can
             possibly
             be
             in
             the
             Thing
             .
             This
             is
             as
             Evident
             as
             't
             is
             that
             Perfect
             Light
             takes
             away
             Darkness
             ,
             or
             ,
             that
             any
             Opposit
             is
             Inconsistent
             with
             the
             other
             Opposit
             in
             the
             same
             kind
             ;
             or
             ,
             to
             come
             nearer
             our
             point
             ,
             that
             
               what
               is
            
             ,
             has
             ,
             while
             
               it
               is
            
             ,
             lost
             all
             Potentiality
             or
             Power
             of
             
               not
               being
            
             while
             it
             is
             .
          
           
           
             3.
             
             Wherefore
             ,
             considering
             the
             Thing
             
               as
               it
               is
               in
               our
               Vnderstanding
               ,
            
             it
             remains
             Indeterminate
             and
             Vncertain
             to
             us
             ;
             that
             is
             ,
             our
             Understanding
             ,
             which
             is
             Inform'd
             by
             it
             ,
             is
             Potential
             or
             Indeterminate
             it self
             ;
             and
             consequently
             ,
             we
             are
             
               Vncertain
               Intellectually
            
             till
             we
             
               see
               it
               is
            
             .
             The
             reason
             is
             ,
             because
             all
             our
             Knowledg
             is
             Intirely
             and
             Adequately
             taken
             from
             the
             Thing
             ,
             which
             makes
             the
             Understanding
             Conformable
             to
             it
             according
             to
             the
             degree
             of
             Clearness
             or
             Obscurity
             whereby
             it
             is
             represented
             to
             us
             ,
             or
             affects
             us
             :
             Whence
             follows
             ,
             that
             ,
             when
             we
             see
             the
             Existence
             of
             the
             Thing
             ,
             or
             that
             
               it
               is
            
             ,
             our
             Understanding
             is
             
               ultimately
               Determinate
            
             ,
             that
             is
             ,
             we
             are
             
               Absolutely
               Certain
            
             .
          
           
             4.
             
             Wherefore
             ,
             on
             the
             contrary
             ,
             while
             we
             see
             the
             Thing
             
               may
               not
               be
            
             for
             ought
             we
             know
             ,
             our
             Understanding
             is
             Indeterminate
             as
             to
             it
             's
             Being
             ;
             that
             is
             ,
             we
             must
             remain
             Vncertain
             that
             
               it
               is
            
             .
             For
             ,
             't
             is
             against
             a
             First
             Principle
             of
             our
             Understanding
             ,
             that
             the
             Thing
             
               may
               not
               be
            
             and
             be
             at
             once
             .
          
           
             5.
             
             Wherefore
             ,
             [
             Assent
             ]
             being
             the
             Judging
             that
             a
             thing
             is
             ,
             all
             that
             passes
             in
             us
             (
             if
             we
             act
             Rationally
             )
             is
             Suspence
             till
             we
             come
             to
             a
             Proof
             that
             Concludes
             
               it
               is
            
             .
             This
             is
             manifest
             from
             the
             Terms
             ;
             For
             the
             Words
             [
             Suspending
             of
             Assent
             ]
             do
             show
             that
             ,
             take
             away
             all
             Suspence
             ,
             Assent
             succeeds
             :
             and
             ,
             consequently
             ,
             that
             (
             unless
             it
             so
             happens
             that
             we
             see
             a
             thing
             to
             be
             clearly
             False
             )
             all
             is
             Suspence
             till
             we
             come
             at
             Assent
             .
          
           
             6.
             
             Wherefore
             all
             Common
             and
             Remote
             Mediums
             ,
             which
             are
             only
             apt
             to
             ground
             Opinion
             ,
             being
             unable
             to
             conclude
             the
             Thing
             is
             ;
             they
             
             are
             ,
             consequently
             ,
             unable
             to
             Determin
             the
             Understanding
             that
             the
             Thing
             is
             ,
             and
             ,
             therefore
             ,
             they
             must
             leave
             it
             (
             if
             it
             works
             rationally
             )
             in
             
               some
               degree
            
             of
             Suspence
             ;
             Indetermination
             or
             (
             which
             is
             〈◊〉
             same
             )
             in
             Vncertainty
             .
             This
             is
             Evident
             ;
             because
             such
             Proofs
             do
             reach
             only
             to
             show
             the
             thing
             
               Likely
               to
               be
            
             ,
             which
             falls
             short
             of
             it's
             Being
             really
             and
             Indeed
             ;
             for
             
               Likelihood
               to
               be
            
             is
             not
             the
             Notion
             of
             Being
             ,
             since
             [
             what
             is
             ,
             most
             
               Certainly
               is
            
             ]
             which
             goes
             beyond
             all
             Likelihoods
             ,
             how
             great
             soever
             they
             may
             be
             imagin'd
             to
             be
             .
          
           
             7.
             
             Suspence
             may
             be
             consider'd
             as
             Indifferently
             hovering
             between
             the
             Things
             being
             or
             
               not
               being
            
             ,
             or
             without
             Inclining
             to
             either
             of
             them
             .
             For
             ,
             sometimes
             we
             have
             no
             kind
             of
             Reason
             inclining
             us
             to
             the
             Likelihood
             of
             the
             one
             more
             than
             of
             the
             other
             .
             As
             we
             experience
             it
             happens
             to
             us
             as
             to
             our
             Determining
             whether
             the
             Number
             of
             the
             Stars
             be
             Even
             or
             Odd.
             
          
           
             8.
             
             Hence
             Assent
             consists
             in
             an
             Indivisible
             (
             as
             does
             also
             Dissent
             ,
             or
             a
             Judgment
             that
             the
             thing
             
               is
               not
            
             )
             but
             all
             Suspense
             is
             Divisible
             or
             Capable
             of
             Different
             Degrees
             .
             The
             former
             part
             is
             Evident
             ,
             because
             it
             's
             proper
             Object
             ,
             [
             is
             ]
             or
             [
             being
             ]
             is
             Indivisible
             ,
             as
             is
             also
             the
             Object
             of
             Dissent
             [
             
               is
               not
            
             ,
             ]
             whereas
             the
             Objects
             of
             Suspence
             are
             seeming
             Distances
             from
             the
             things
             being
             so
             Actually
             ,
             or
             Approaches
             towards
             it
             ;
             or
             in
             Dissent
             ,
             Approaches
             towards
             it's
             seeming
             
               not
               to
               be
               so
            
             ;
             that
             is
             ,
             Removes
             from
             it's
             
               being
               so
            
             .
          
           
             9.
             
             The
             Differences
             of
             this
             perfectly
             Indifferent
             Suspense
             are
             more
             and
             Less
             seemingly
             Distant
             
             from
             ,
             or
             Approaching
             to
             ,
             the
             Actual
             Being
             of
             the
             Thing
             .
             For
             this
             Indifferent
             Suspense
             ,
             by
             it's
             being
             Indifferent
             ,
             is
             a
             kind
             of
             Genus
             to
             the
             others
             ,
             and
             abstracts
             from
             them
             both
             ;
             and
             therefore
             ,
             the
             Differences
             of
             it
             must
             be
             more
             and
             less
             in
             that
             kind
             .
          
           
             Corol.
             I.
             The
             Disinclining
             towards
             Assent
             or
             Inclining
             towards
             Dissent
             that
             the
             thing
             is
             ,
             is
             call'd
             Doubt
             ;
             and
             ,
             if
             the
             Being
             of
             that
             Thing
             is
             our
             Good
             ,
             it
             grounds
             that
             Passion
             call'd
             Fear
             of
             loosing
             it
             .
             And
             ,
             the
             Inclining
             towards
             Assent
             in
             such
             a
             Case
             ,
             or
             Disinclining
             to
             Dissent
             ,
             causes
             a
             disposition
             in
             the
             Understanding
             
               opposit
               to
               Doubt
            
             ;
             which
             ,
             (
             tho
             we
             want
             a
             name
             for
             it
             )
             is
             a
             certain
             chearing
             Glimpse
             in
             the
             Understanding
             ,
             which
             was
             in
             perfect
             Darkness
             before
             ,
             and
             grounds
             that
             Passion
             which
             we
             call
             Hope
             .
             Both
             which
             Passions
             are
             Rational
             or
             Irrational
             ,
             according
             as
             the
             Likelihoods
             on
             which
             they
             are
             built
             are
             Great
             or
             Slight
             .
          
           
             10.
             
             Those
             Different
             Inclinations
             or
             Propensions
             of
             the
             Understanding
             towards
             the
             Things
             being
             or
             
               not
               being
            
             may
             be
             taken
             from
             Innumerable
             Heads
             :
             viz.
             From
             the
             meer
             Frequency
             or
             Seldomness
             of
             the
             things
             Happening
             ;
             from
             Historical
             Relations
             unabetted
             by
             Tradition
             ;
             from
             Rumour
             and
             Common
             Talk
             ;
             from
             Writers
             of
             Uncertain
             Authority
             ,
             or
             proceeding
             upon
             Speculation
             or
             Opinion
             ;
             from
             the
             Multitude
             of
             such
             Authors
             as
             do
             not
             so
             much
             as
             pretend
             to
             know
             ,
             yet
             are
             of
             great
             Name
             or
             Authority
             ;
             from
             the
             bare
             Sentiments
             of
             Antiquity
             ;
             from
             relying
             on
             our
             Nurses
             ,
             Parents
             or
             Tutors
             ;
             from
             Medals
             ,
             
             Monuments
             ,
             Inscriptions
             ,
             Fables
             ,
             &c.
             
             From
             Misconceits
             deluding
             our
             Fancy
             ;
             from
             Equivocation
             of
             words
             ;
             from
             Interest
             and
             Prejudice
             ;
             from
             ill-agreeing
             Observations
             made
             by
             our selves
             of
             the
             same
             happening
             in
             a
             like
             case
             ;
             from
             Mistakes
             of
             Proper
             Causes
             ,
             &c.
             
             All
             which
             agree
             in
             this
             that
             they
             are
             Common
             or
             
               Remote
               Mediums
            
             .
          
           
             11.
             
             Some
             Degrees
             of
             Suspense
             are
             so
             small
             and
             Indiscernable
             ,
             that
             they
             are
             not
             easie
             to
             be
             discover'd
             ,
             so
             that
             they
             counterfeit
             an
             Assent
             even
             in
             the
             Wisest
             ,
             and
             cause
             a
             Real
             Assent
             in
             Weak
             People
             .
             Such
             as
             are
             the
             Instances
             of
             Moral
             Certainty
             mention'd
             *
             above
             .
          
           
             12.
             
             The
             way
             to
             discover
             whether
             they
             be
             Assents
             or
             Suspences
             is
             to
             Reflect
             on
             our
             own
             Interiour
             ,
             and
             to
             study
             better
             our
             careless
             thoughts
             ,
             by
             asking
             our selves
             what
             
               Certain
               Ground
            
             we
             had
             for
             them
             .
             For
             ,
             't
             is
             Evident
             that
             we
             have
             many
             Effects
             wrought
             in
             us
             by
             Nature
             ,
             which
             ,
             for
             want
             of
             Reflexion
             ,
             we
             are
             not
             aware
             of
             ;
             in
             regard
             our
             Thoughts
             ,
             and
             the
             several
             natures
             of
             them
             ,
             cannot
             possibly
             be
             known
             but
             by
             Reflexion
             .
             For
             ,
             to
             use
             our
             former
             Example
             ,
             we
             seem
             to
             Assent
             Absolutely
             that
             we
             shall
             
               not
               dye
            
             this
             Night
             ;
             and
             even
             the
             Wisest
             Men
             ,
             if
             they
             be
             now
             in
             perfect
             health
             ,
             do
             seem
             to
             take
             it
             to
             be
             altogether
             Certain
             ,
             or
             (
             to
             speak
             more
             properly
             )
             that
             themselves
             are
             Absolutely
             Certain
             of
             it
             ;
             yet
             ,
             upon
             recourse
             to
             their
             Grounds
             ,
             finding
             themselves
             unable
             to
             fathom
             the
             Series
             of
             Hidden
             Causes
             and
             the
             multitude
             of
             Casualties
             that
             may
             occur
             ,
             which
             they
             habitually
             knew
             before-hand
             that
             they
             did
             not
             certainly
             know
             ;
             we
             shall
             find
             
             that
             ,
             notwithstanding
             this
             seeming
             Assent
             of
             theirs
             ,
             they
             yet
             retain'd
             some
             small
             Degree
             of
             Suspence
             whether
             it
             might
             happen
             or
             no
             ,
             which
             hinder'd
             them
             from
             truly
             Assenting
             .
          
           
             13.
             
             From
             what
             's
             said
             it
             appears
             that
             Certainty
             is
             a
             Qualification
             of
             Assent
             ,
             giving
             it
             it
             's
             best
             perfection
             by
             Securing
             it
             from
             Errour
             ;
             and
             making
             it
             ,
             at
             the
             same
             time
             ,
             Incapable
             of
             ever
             admitting
             the
             least
             Degree
             of
             Suspence
             .
             For
             ,
             since
             our
             Assent
             may
             hap
             to
             be
             ,
             and
             oft-times
             is
             ,
             upon
             Irrational
             and
             Inconclusive
             Grounds
             ;
             which
             expose
             it
             ,
             when
             discover'd
             ,
             to
             the
             shame
             of
             a
             future
             Retractation
             ;
             but
             Certain
             Assent
             ,
             cannot
             be
             liable
             to
             that
             Hazard
             and
             Inconvenience
             ,
             because
             what
             's
             
               Certain
               to
               us
            
             ,
             is
             
               True
               beyond
               all
               Peradventure
            
             ;
             it
             is
             evident
             that
             Certainty
             superadds
             to
             Assent
             the
             highest
             Perfection
             that
             can
             be
             .
          
           
             14.
             
             Certainty
             may
             either
             be
             consider'd
             as
             it
             is
             in
             the
             Object
             or
             the
             Thing
             ;
             or
             else
             ,
             as
             it
             is
             in
             the
             Subject
             or
             Person
             who
             is
             Ascertain'd
             by
             by
             that
             Object
             .
          
           
             15.
             
             Certainty
             on
             the
             Objects
             side
             is
             nothing
             but
             the
             Things
             being
             Determinately
             
               what
               it
               is
            
             ,
             or
             
               as
               it
               is
            
             .
             This
             is
             in
             a
             manner
             Self-evident
             ;
             For
             every
             thing
             that
             is
             ,
             is
             Determinate
             ;
             and
             it
             's
             being
             Fixt
             to
             be
             such
             ,
             is
             to
             be
             Certainly
             such
             of
             it
             's
             own
             Nature
             ;
             independently
             on
             any
             thing
             but
             on
             the
             First
             Cause
             Establishing
             that
             Nature
             
               to
               be
               what
               it
               is
            
             ;
             or
             ordering
             it
             ,
             by
             Second
             Causes
             ,
             to
             be
             
               as
               it
               is
            
             .
          
           
             16.
             
             Certainty
             on
             the
             
             Subject's
             side
             is
             the
             Conformity
             of
             our
             Understanding
             to
             this
             Objective
             Certainty
             .
             For
             ,
             we
             can
             neither
             be
             Certain
             nor
             
             
             
             
             
             Uncertain
             without
             Reasons
             or
             Motives
             ;
             and
             those
             must
             either
             be
             taken
             from
             the
             Establish'd
             or
             Certain
             Nature
             of
             the
             Things
             ,
             or
             they
             can
             be
             
               no
               Reasons
            
             .
          
           
             17.
             
             Wherefore
             ,
             when
             we
             discourse
             or
             dispute
             about
             the
             Certainty
             of
             any
             Point
             ,
             it
             can
             only
             be
             meant
             of
             Certainty
             in
             the
             Subject
             ,
             or
             of
             Certainty
             
               to
               us
            
             :
             for
             ,
             of
             Certainty
             on
             the
             
             Object
             's
             side
             ,
             or
             that
             the
             Thing
             is
             Certainly
             or
             Determinately
             
               what
               it
               is
            
             ,
             there
             can
             be
             no
             Dispute
             .
          
           
             Corol.
             II.
             Hence
             ,
             Certainty
             being
             the
             Determination
             of
             the
             Vnderstanding
             ,
             which
             is
             to
             be
             led
             by
             Reason
             ;
             all
             Determination
             of
             our
             Understanding
             which
             springs
             from
             the
             Will
             ,
             and
             not
             from
             Reason
             ,
             is
             not
             to
             be
             call'd
             Certainty
             ,
             but
             Resolvedness
             or
             
               Wiliful
               Adhesion
            
             .
          
           
             18.
             
             Wherefore
             't
             is
             most
             Irrational
             ,
             and
             a
             most
             senseless
             Abuse
             of
             the
             word
             [
             Certainty
             ]
             to
             ground
             it
             on
             the
             Subjects
             or
             the
             Person
             's
             
               own
               Perswasion
            
             that
             the
             thing
             is
             so
             ,
             and
             not
             on
             the
             Thing
             it
             self
             .
             For
             ,
             since
             our
             Soul
             is
             of
             her self
             
               Tabula
               rasa
            
             ,
             all
             our
             Knowledg
             ,
             and
             the
             Firmness
             or
             Solidity
             of
             our
             Knowledg
             ,
             that
             is
             our
             Certainty
             ,
             must
             either
             be
             taken
             from
             the
             Things
             that
             are
             
               without
               us
            
             ,
             or
             (
             since
             Nature
             can
             have
             no
             other
             Method
             but
             tha●
             ;
             )
             it
             must
             be
             inspir'd
             Supernaturally
             .
             Wherefore
             ,
             such
             a
             Fantastick
             and
             Catachrestical
             Certainty
             ,
             is
             convinc'd
             to
             be
             nothing
             in
             those
             men
             that
             are
             capable
             of
             weighing
             Reasons
             ,
             but
             a
             Self-conceited
             Resolution
             to
             hold
             or
             think
             thus
             ,
             and
             to
             Stick
             to
             it
             ,
             out
             of
             meer
             Wilfulness
             (
             its
             true
             and
             only
             Ground
             )
             in
             defiance
             
             of
             all
             Reason
             ,
             and
             of
             the
             Natures
             of
             Things
             which
             do
             ground
             all
             our
             Reason
             .
          
           
             19.
             
             Hence
             follows
             ,
             that
             that
             Certainty
             they
             Nick-name
             [
             Moral
             ]
             is
             in
             reality
             ,
             Vncertainty
             .
             For
             ,
             since
             all
             Certainty
             has
             for
             it's
             Object
             or
             Cause
             the
             Existence
             of
             the
             Thing
             on
             which
             all
             true
             Assent
             is
             grounded
             ;
             and
             this
             ,
             consisting
             in
             an
             Indivisible
             has
             
               no
               Degrees
            
             ;
             it
             follows
             that
             as
             when
             you
             step
             never
             so
             little
             out
             of
             the
             Notion
             of
             [
             is
             ]
             which
             is
             its
             Object
             ,
             you
             plunge
             into
             [
             is
             not
             ]
             so
             you
             no
             sooner
             relinguish
             (
             tho'
             never
             so
             little
             )
             the
             true
             Notion
             of
             Certainty
             but
             you
             fall
             into
             Vncertainty
             ,
             in
             regard
             the
             Object
             of
             it
             permits
             
               no
               degrees
            
             of
             passing
             from
             one
             to
             the
             other
             ,
             or
             Approaching
             to
             it
             nearer
             by
             little
             and
             little
             .
             Wherefore
             ,
             since
             Moral
             Certainty
             imports
             some
             Diminution
             of
             True
             Certainty
             ,
             it
             must
             necessarily
             be
             
               some
               kind
            
             ,
             or
             
               some
               degree
            
             of
             Uncertainty
             ,
             Whence
             to
             say
             [
             
               I
               am
               morally
               certain
               of
               a
               Thing
            
             ]
             is
             ,
             in
             rigour
             ,
             the
             same
             Nonsense
             as
             it
             is
             to
             say
             
               I
               am
               Vncertainly
               Certain
            
             ,
             or
             (
             which
             is
             consequent
             to
             it
             )
             
               I
               ignorantly
               know
               ,
               I
               suspendingly
            
             or
             hoveringly
             
               Assent
               ,
               I
               diffidently
               believe
            
             or
             can
             
               probably
               demonstrate
            
             .
             Wherefore
             ,
             when
             in
             common
             speech
             men
             use
             to
             say
             they
             are
             
               morally
               certain
            
             ,
             't
             is
             a
             Catachrestical
             phrase
             ,
             and
             signifies
             only
             that
             the
             thing
             is
             
               highly
               likely
            
             ,
             or
             that
             they
             
               Incline
               strongly
            
             to
             think
             't
             is
             True.
             
          
           
             20.
             
             Hence
             follows
             ,
             that
             Certainty
             and
             Infallibility
             are
             all
             one
             ,
             or
             the
             self-same
             Notion
             .
             For
             ,
             since
             Nothing
             sounds
             more
             contrary
             to
             the
             Common
             Sense
             of
             Mankind
             than
             to
             say
             ,
             we
             are
             
               Certain
               of
               any
               thing
               peradventure
            
             ,
             Certainty
             must
             be
             such
             a
             Fixure
             of
             the
             Mind
             ,
             as
             to
             the
             Existence
             
             of
             the
             Thing
             ,
             as
             is
             beyond
             all
             Peradventures
             of
             being
             Deceiv'd
             in
             that
             thing
             ,
             or
             beyond
             all
             Contingency
             that
             it
             may
             happen
             to
             be
             otherwise
             than
             we
             are
             Certain
             
               it
               is
            
             .
             Again
             ,
             since
             Certainty
             is
             the
             Immediate
             Effect
             of
             our
             Knowledge
             of
             the
             Thing
             ,
             and
             the
             thing
             is
             Infallibly
             ,
             what
             
               it self
               is
            
             ;
             and
             our
             knowledg
             of
             a
             Thing
             (
             it
             being
             Essentially
             a
             Conformity
             to
             that
             thing
             )
             is
             Infallibly
             
               as
               the
               Thing
               is
            
             :
             it
             follows
             demonstratively
             that
             Certainty
             ,
             which
             determins
             and
             fixes
             our
             Understanding
             by
             such
             a
             Knowledg
             ,
             or
             a
             Knowledg
             so
             grounded
             ,
             must
             be
             likewise
             Infallible
             .
             Lastly
             ,
             (
             to
             omit
             many
             other
             Conclusive
             Proofs
             )
             If
             Infallibility
             and
             Certainty
             be
             not
             the
             same
             Notion
             ,
             then
             they
             are
             different
             Notions
             ;
             that
             is
             ,
             [
             Infallible
             ]
             is
             one
             of
             the
             Differences
             of
             Certainty
             ,
             distinguishing
             it
             from
             other
             sorts
             or
             Species
             of
             Certainty
             ;
             wherefore
             there
             must
             (
             in
             that
             supposition
             )
             be
             another
             species
             of
             Certainty
             which
             is
             
               not
               Infallible
            
             ;
             that
             is
             ,
             (
             since
             what
             is
             not
             Infallible
             must
             be
             Fallible
             )
             there
             must
             be
             another
             Species
             of
             Certainty
             which
             is
             
               Fallible
               Certainty
            
             ;
             But
             this
             is
             against
             the
             
               Common
               Sense
            
             and
             Language
             of
             Mankind
             ;
             nor
             can
             there
             be
             greater
             Nonsense
             than
             to
             say
             ,
             
               I
               am
               Fallibly
               Certain
            
             of
             such
             a
             Thing
             ;
             nor
             ,
             (
             though
             there
             could
             not
             want
             occasions
             to
             use
             such
             words
             )
             was
             it
             ever
             heard
             or
             read
             since
             the
             Creation
             that
             any
             man
             did
             ever
             joyn
             these
             two
             words
             [
             Fallibly
             and
             Certain
             ]
             together
             in
             their
             Discourses
             and
             Writings
             .
             Therefore
             ,
             [
             Infallible
             ]
             is
             not
             a
             Difference
             of
             Certainty
             as
             its
             Genus
             or
             (
             which
             the
             same
             )
             a
             Notion
             Different
             from
             it
             ;
             whence
             't
             is
             Logically
             demonstrated
             
             that
             it
             is
             the
             same
             Notion
             with
             it
             ,
             or
             that
             Certainty
             and
             Infallibility
             are
             all
             one
             .
          
           
             Quaere
             .
             Why
             is
             [
             Infallible
             ]
             then
             added
             to
             [
             Certainty
             ]
             if
             it
             have
             no
             Different
             Signification
             from
             it
             ,
             or
             do
             not
             add
             
               some
               degree
            
             of
             Certainty
             to
             it
             ?
             Or
             why
             does
             Mankind
             use
             such
             a
             needless
             Tautology
             ?
             'T
             is
             answer'd
             ;
             We
             may
             observe
             that
             though
             to
             say
             
               I
               am
               Infallibly
               Certain
               of
               such
               a
               Thing
               ,
            
             sutes
             very
             well
             with
             the
             Notions
             and
             the
             Sense
             and
             Language
             of
             Mankind
             ,
             yet
             men
             never
             use
             it
             but
             when
             some
             Circumstance
             requires
             it
             to
             put
             others
             out
             of
             all
             
               possible
               Doubt
            
             of
             the
             Thing
             in
             question
             :
             And
             then
             Nature
             puts
             them
             upon
             Redoubling
             ,
             as
             it
             were
             ,
             their
             Words
             or
             Expressions
             to
             assure
             them
             of
             their
             Certainty
             of
             that
             Thing
             .
             Thus
             in
             such
             Cases
             ,
             they
             use
             to
             say
             ,
             
               I
               know
               it
               ,
               I
               tell
               you
               once
               again
               ,
               I
               know
               it
               to
               be
               so
            
             ;
             or
             ,
             they
             think
             it
             not
             enough
             to
             say
             barely
             
               I
               saw
               it
            
             ,
             or
             
               I
               heard
               it
            
             ,
             but
             they
             express
             themselves
             thus
             ,
             
               I
               saw
               it
               with
               my
               own
               eyes
            
             ;
             or
             
               I
               heard
               it
               with
               my
               own
               ears
            
             ;
             which
             ,
             were
             it
             not
             on
             such
             an
             occasion
             ,
             would
             seem
             foolish
             and
             Tautological
             ;
             since
             no
             man
             can
             see
             but
             with
             his
             
               own
               Eyes
            
             ,
             nor
             hear
             but
             with
             his
             
               own
               Ears
            
             :
             Or
             ,
             it
             may
             be
             answer'd
             that
             some
             men
             use
             in
             such
             occasions
             to
             joyn
             [
             Infallible
             ]
             to
             [
             Certainty
             ]
             to
             signifie
             
               True
               Certainty
            
             ,
             and
             to
             distinguish
             it
             from
             that
             Mock-Certainty
             call'd
             Moral
             ;
             which
             must
             be
             a
             Fallible
             Certainty
             if
             it
             be
             any
             Certainty
             
               at
               all
            
             ,
             that
             is
             ,
             an
             
               Vncertain
               Certainty
            
             .
             Whence
             ,
             since
             Mankind
             never
             us'd
             such
             a
             phrase
             as
             
               Fallibly
               Certain
            
             ,
             though
             they
             might
             have
             had
             many
             occasions
             to
             do
             so
             ,
             had
             it
             not
             been
             Chimerical
             and
             Nonsense
             ,
             and
             against
             their
             Natural
             Notion
             
             of
             Certainty
             ;
             we
             may
             hence
             farther
             demonstrate
             (
             in
             confirmation
             of
             our
             19th
             .
             Sect.
             )
             that
             
               Moral
               Certainty
            
             ,
             being
             (
             if
             any
             )
             a
             
               Fallible
               Certainty
            
             ,
             is
             no
             kind
             of
             Certainty
             
               at
               all
            
             ;
             and
             that
             't
             is
             as
             great
             Non-sense
             to
             say
             
               Morally
               Certain
            
             (
             meaning
             by
             those
             words
             such
             a
             Certainty
             as
             we
             may
             be
             Deceiv'd
             in
             )
             as
             to
             say
             
               Fallibly
               Certain
            
             ;
             and
             it
             would
             be
             as
             much
             abhorr'd
             by
             Mankind
             ,
             were
             not
             the
             Phrase
             cloak'd
             ,
             and
             the
             sense
             of
             it
             clouded
             by
             the
             Unintelligible
             Notion
             of
             the
             word
             [
             Moral
             ]
             which
             ,
             as
             they
             use
             it
             ,
             has
             no
             determinate
             Bounds
             ;
             and
             so
             it
             cannot
             be
             Defin'd
             ,
             nor
             Consequently
             
               distinctly
               Vnderstood
            
             .
             Nor
             (
             as
             far
             as
             I
             have
             observ'd
             )
             do
             we
             read
             such
             an
             Expression
             in
             the
             Antient
             Latin
             Authors
             ,
             either
             Heathens
             or
             Christians
             ,
             but
             the
             word
             Verisimilitude
             or
             Likelihood
             only
             ;
             which
             is
             not
             so
             apt
             to
             impose
             upon
             Learners
             or
             Readers
             ;
             till
             some
             late
             Speculaters
             being
             most
             of
             them
             Sceptical
             ,
             and
             blundering
             between
             Certainty
             and
             Uncertainty
             ,
             invented
             this
             odd
             Mixture
             call'd
             
               Moral
               Certainty
            
             ,
             which
             should
             be
             partly
             the
             one
             ,
             partly
             the
             other
             .
             To
             which
             they
             were
             forced
             by
             their
             bad
             Speculation
             ,
             and
             the
             Care
             of
             their
             Credit
             :
             For
             ,
             it
             was
             highly
             opprobrious
             to
             say
             they
             had
             
               No
               Certainty
               at
               all
            
             in
             their
             Writings
             ;
             and
             it
             was
             Impossible
             for
             such
             Superficial
             Discoursers
             to
             show
             any
             thing
             
               truly
               Certain
            
             ,
             because
             they
             durst
             not
             undertake
             to
             Demonstrate
             any
             thing
             ;
             and
             ,
             therefore
             ,
             to
             uphold
             their
             Repute
             on
             some
             fashion
             ,
             they
             were
             oblig'd
             to
             advance
             this
             Ambidextrous
             Notion
             of
             
               Moral
               Certainty
            
             ,
             which
             might
             be
             either
             Certain
             or
             Vncertain
             as
             occasion
             serv'd
             .
             Whereas
             ,
             (
             as
             
             has
             been
             shown
             above
             )
             they
             might
             with
             full
             as
             much
             reason
             have
             invented
             a
             Compound
             of
             [
             is
             ]
             and
             [
             
               is
               not
            
             ]
             which
             would
             have
             done
             a
             great
             kindness
             to
             Scepticism
             ,
             and
             have
             been
             a
             most
             excellent
             ground
             to
             verifie
             Contradictions
             .
             Nor
             is
             this
             spoken
             in
             the
             air
             ;
             Diverse
             of
             them
             have
             made
             many
             great
             steps
             towards
             this
             Heroick
             Exploit
             to
             un-man
             Mankind
             by
             their
             putting
             Vacuum
             ,
             Imaginary
             Space
             ,
             Subsistent
             Dimensions
             ,
             Negative
             Entities
             and
             such
             Chimaeras
             to
             have
             a
             being
             ;
             tho'
             ,
             either
             directly
             or
             by
             consequence
             ,
             they
             have
             been
             manifested
             to
             be
             
               Pure
               Nothings
            
             .
             And
             as
             they
             dealt
             with
             the
             Notion
             of
             Ens
             by
             confounding
             it
             with
             
               Non
               Entities
            
             ,
             so
             they
             labour
             hard
             to
             do
             the
             same
             with
             the
             Notion
             of
             Existence
             too
             ,
             as
             is
             seen
             above
             .
             For
             they
             are
             utterly
             destroying
             the
             Notion
             of
             [
             is
             ]
             and
             the
             Truth
             of
             this
             Proposition
             [
             
               what
               is
               ,
               is
            
             ]
             while
             all
             their
             Sceptical
             Discourses
             would
             have
             those
             best
             Perfections
             of
             our
             Understanding
             (
             I
             mean
             Certainties
             )
             that
             are
             Immediately
             grounded
             on
             ,
             and
             correspond
             to
             ,
             the
             being
             of
             the
             Thing
             ,
             to
             be
             
               possible
               not
               to
               be
            
             as
             the
             thing
             is
             ,
             or
             
               possible
               to
               be
               False
            
             ;
             which
             they
             must
             be
             ,
             if
             the
             Notion
             of
             Certainty
             may
             be
             compounded
             with
             Moral
             .
          
           
             21.
             
             No
             Testimony
             that
             is
             Fallible
             in
             what
             it
             attests
             ,
             can
             prove
             the
             thing
             Attested
             by
             it
             to
             be
             True.
             For
             ,
             since
             Knowledge
             in
             the
             Attester
             is
             necessary
             to
             ground
             all
             Attestation
             ,
             and
             give
             it
             any
             Weight
             ;
             and
             a
             Testimony
             that
             is
             Fallible
             in
             what
             it
             attests
             ,
             
               may
               be
               Deceiv'd
            
             in
             what
             it
             attests
             ;
             it
             cannot
             be
             said
             to
             Know
             that
             thing
             it
             Attests
             ,
             because
             all
             knowledge
             consists
             in
             this
             that
             the
             Understanding
             
             be
             Formally
             ,
             that
             is
             Infallibly
             ,
             as
             the
             
               Thing
               is
            
             .
             Whence
             follows
             that
             ,
             how
             firmly
             soever
             such
             Attesters
             may
             deem
             or
             opine
             that
             the
             Thing
             is
             
               highly
               Likely
            
             to
             be
             True
             ;
             yet
             they
             cannot
             be
             said
             to
             know
             ,
             really
             and
             indeed
             ,
             that
             the
             Thing
             is
             True.
             Whence
             't
             is
             Concluded
             that
             such
             Attesters
             can
             never
             prove
             the
             Truth
             of
             that
             thing
             :
             Truth
             ,
             Fundamentally
             consider'd
             ,
             consisting
             in
             an
             Indivisible
             ,
             as
             being
             the
             Existence
             of
             the
             thing
             Known
             ;
             and
             Formal
             Truth
             (
             or
             Truth
             
               in
               us
            
             )
             being
             the
             Conformity
             of
             our
             Understanding
             to
             the
             Thing
             
               thus
               Existing
            
             ;
             and
             ,
             therefore
             ,
             consisting
             likewise
             in
             an
             Indivisible
             .
             Which
             sets
             it
             above
             all
             
               Gradual
               Approaches
            
             of
             Likelihood
             ,
             or
             Probability
             of
             
               being
               so
            
             ;
             nay
             ,
             above
             all
             Possibility
             of
             
               no●
               being
               so
            
             ,
             that
             is
             ,
             of
             being
             False
             .
             Again
             ,
             they
             who
             are
             Fallible
             in
             the
             thing
             they
             Attest
             
               may
               be
               deceiv'd
            
             in
             that
             thing
             ;
             that
             is
             ,
             may
             be
             in
             an
             Error
             ;
             and
             so
             what
             is
             built
             on
             their
             Testimony
             may
             be
             Erronious
             or
             False
             :
             But
             
               what
               's
               True
               cannot
               be
               False
            
             ;
             therefore
             a
             Fallible
             Testimony
             cannot
             be
             a
             Ground
             or
             Reason
             to
             prove
             a
             Thing
             ,
             no
             better
             Attested
             ,
             to
             be
             True.
             
          
           
             Note
             that
             this
             Proposition
             [
             what
             is
             True
             cannot
             be
             False
             ]
             does
             hold
             in
             all
             Truths
             ,
             but
             those
             which
             are
             in
             
               materia
               contingenti
            
             ;
             as
             ,
             when
             we
             say
             to
             day
             [
             it
             Rains
             ]
             this
             Proposition
             may
             be
             False
             
               to
               morrow
            
             ,
             when
             it
             is
             Fair
             ;
             because
             the
             Matter
             or
             Subject
             ,
             viz.
             the
             Temper
             of
             the
             Air
             on
             which
             it
             is
             built
             ,
             is
             Alter'd
             .
             But
             ,
             this
             Exception
             has
             no
             place
             in
             Speculative
             Truths
             ;
             which
             Abstract
             from
             such
             Contingency
             ,
             and
             are
             grounded
             on
             our
             Natural
             Notions
             ,
             or
             the
             Natures
             
             of
             things
             and
             their
             Metaphysical
             Verity
             ,
             which
             
               cannot
               Alter
            
             .
          
           
             22.
             
             Therefore
             no
             Fallible
             Testimony
             can
             deserve
             Assent
             to
             what
             it
             Attests
             or
             says
             .
             For
             ,
             since
             a
             Fallible
             Testimony
             may
             attest
             a
             Falshood
             ,
             and
             Falshoods
             do
             deprave
             the
             Understanding
             ,
             and
             to
             Assent
             to
             a
             Falshood
             is
             a
             certain
             and
             Actual
             Depravation
             of
             it
             ;
             and
             ,
             therefore
             ,
             to
             Assent
             to
             a
             thing
             that
             
               may
               be
               false
            
             is
             to
             hazard
             to
             deprave
             it
             ;
             and
             none
             ought
             to
             hazard
             such
             an
             Injury
             to
             his
             Soul
             ,
             especially
             when
             there
             is
             no
             necessity
             of
             doing
             himself
             that
             harm
             ,
             or
             of
             Assenting
             in
             such
             a
             Case
             ;
             both
             because
             GOD
             and
             Nature
             have
             furnish'd
             us
             with
             a
             Faculty
             of
             Suspending
             till
             we
             have
             Evidence
             ;
             as
             also
             ,
             because
             no
             Outward
             Force
             can
             impel
             us
             to
             Assent
             ;
             nor
             any
             Interiour
             Force
             ,
             but
             that
             of
             
               Clear
               Evidence
            
             ;
             and
             a
             Motive
             that
             
               may
               be
               False
            
             (
             as
             Fallible
             Testimony
             may
             )
             cannot
             lay
             Claim
             to
             
               Clear
               Evidence
            
             ,
             either
             of
             it's
             self
             ,
             or
             of
             its
             Grounds
             .
             It
             follows
             that
             such
             a
             Testimony
             cannot
             deserve
             our
             hazarding
             to
             embrace
             an
             Error
             ;
             nor
             ,
             consequently
             ,
             to
             make
             us
             Assent
             upon
             its
             Attestation
             .
          
        
         
           
           
             LESSON
             X.
             Of
             Disputation
             ,
             and
             Paralogisms
             .
          
           
             DIsputation
             must
             be
             fitted
             to
             the
             Occasions
             ,
             and
             to
             the
             Ends
             ,
             we
             aim
             at
             ;
             which
             may
             be
             either
             to
             
               clear
               Truth
            
             by
             combating
             our
             Adversary
             with
             
               down-right
               Reason
            
             ;
             or
             only
             to
             gain
             a
             Victory
             over
             the
             Defendant
             by
             Stratagem
             .
             The
             manners
             of
             Disputing
             may
             be
             shown
             by
             putting
             Four
             Cases
             or
             Circumstances
             which
             vary
             the
             Method
             of
             it
             .
          
           
             1.
             
             When
             the
             Defendent
             holds
             a
             
               False
               Thesis
            
             ,
             the
             way
             to
             convince
             him
             will
             not
             be
             Difficult
             ,
             if
             the
             Doctrin
             deliver'd
             above
             be
             well
             consider'd
             and
             dexterously
             made
             use
             of
             .
             For
             ,
             if
             a
             fit
             Middle
             Term
             be
             taken
             and
             rightly
             placed
             ,
             the
             Conclusion
             will
             necessarily
             follow
             against
             him
             ;
             so
             that
             he
             will
             be
             certainly
             overthrown
             ,
             and
             his
             Cause
             lost
             .
             But
             ,
             if
             the
             Disputant
             be
             so
             Skilful
             as
             to
             Reduce
             his
             Discourse
             to
             Identical
             Propositions
             ,
             he
             will
             not
             have
             the
             face
             to
             own
             his
             Position
             any
             longer
             ;
             the
             First
             Lights
             of
             Nature
             standing
             so
             Evidently
             against
             him
             .
          
           
             2.
             
             To
             know
             in
             what
             Mood
             we
             are
             to
             frame
             our
             Syllogism
             ,
             we
             must
             take
             the
             Proposition
             which
             is
             Contradictory
             to
             the
             Defendents
             Tenet
             ;
             and
             ,
             by
             the
             Certain
             Rules
             given
             as
             *
             above
             ,
             it
             will
             be
             easie
             to
             know
             in
             which
             of
             the
             Four
             Moods
             such
             a
             Conclusion
             is
             to
             be
             prov'd
             .
             
             For
             Example
             ,
             suppose
             the
             Defendent
             holds
             that
             [
             Some
             Body
             is
             Unchangeable
             ]
             you
             must
             take
             and
             prove
             the
             Contradictory
             to
             it
             ,
             viz.
             [
             No
             Body
             is
             Unchangeable
             ]
             which
             being
             an
             Universal
             Negative
             ,
             and
             withal
             the
             Proposition
             which
             is
             to
             be
             the
             Conclusion
             ,
             it
             can
             only
             be
             prov'd
             in
             Celarent
             ;
             as
             
               
                 Ce-No
                 Divisible
                 thing
                 is
                 Unchangeable
                 ;
                 but
              
               
                 la-Every
                 Body
                 is
                 a
                 Divisible
                 thing
                 ;
                 therefore
              
               
                 rent-No
                 Body
                 is
                 Unchangeable
                 .
              
            
          
           
             3.
             
             The
             same
             Method
             must
             be
             taken
             if
             the
             Defendent
             absolutely
             denies
             any
             of
             the
             Premisses
             of
             the
             First
             Syllogism
             ,
             or
             any
             of
             the
             Succeeding
             ones
             ;
             or
             ,
             if
             ,
             by
             Distinguishing
             ,
             he
             alters
             the
             more
             Universal
             or
             Ambiguous
             Proposition
             ,
             to
             a
             more
             Determinate
             one
             ;
             Only
             you
             must
             not
             now
             take
             the
             Contradictory
             to
             it
             ,
             as
             you
             did
             at
             first
             ,
             for
             then
             it
             was
             your
             Adversary's
             Proposition
             which
             you
             were
             to
             disprove
             ,
             now
             't
             is
             your
             own
             which
             you
             are
             to
             prove
             ;
             and
             ,
             therefore
             ,
             you
             must
             take
             your
             Measures
             now
             from
             it self
             .
             For
             example
             ;
             if
             he
             Denies
             the
             Minor
             ,
             which
             was
             an
             Universal
             Affirmative
             ,
             you
             must
             prove
             it
             in
             Barbara
             ,
             thus
             .
          
           
             
               Every
               Quantitative
               thing
               is
               Divisible
               ,
               but
            
             
               Every
               Body
               is
               a
               Quantitative
               thing
               ;
               therefore
            
             
               Every
               Body
               is
               Divisible
               .
            
          
           
           
             4.
             
             Besides
             the
             having
             a
             
               Middle
               Term
            
             ,
             and
             knowing
             in
             what
             Form
             to
             argue
             ,
             some
             other
             Rules
             must
             be
             Observ'd
             .
          
           
             1.
             
             Get
             an
             Exact
             Notion
             of
             the
             Terms
             of
             the
             Proposition
             under
             debate
             ;
             that
             is
             ,
             consider
             well
             in
             what
             Common
             Head
             they
             are
             ,
             and
             
               how
               defin'd
            
             ;
             which
             is
             the
             same
             as
             to
             look
             attentively
             into
             the
             Nature
             of
             the
             Thing
             .
             For
             this
             will
             best
             furnish
             you
             with
             Proper
             Mediums
             .
          
           
             2.
             
             Agree
             before-hand
             with
             the
             Defendent
             about
             the
             Meaning
             of
             the
             Words
             which
             express
             those
             Terms
             ;
             which
             is
             the
             most
             Solid
             way
             of
             
               Stating
               the
               Question
            
             ,
             and
             of
             avoiding
             Wordish
             Distinctions
             .
          
           
             3.
             
             See
             the
             Mediums
             be
             Proper
             or
             Immediate
             ;
             otherwise
             ,
             not
             being
             well
             connected
             ,
             they
             cannot
             Conclude
             certainly
             ,
             although
             the
             Form
             be
             right
             .
          
           
             4.
             
             Take
             heed
             of
             Equivocation
             of
             Words
             ;
             For
             ,
             otherwise
             ,
             you
             will
             hazard
             to
             be
             carry'd
             aside
             from
             the
             True
             State
             of
             the
             Question
             ,
             and
             lose
             sight
             of
             the
             true
             Nature
             of
             the
             Thing
             by
             mistaking
             one
             Notion
             for
             another
             ;
             and
             ,
             so
             ,
             you
             will
             be
             certainly
             non-plust
             .
             And
             ,
             the
             longer
             you
             dispute
             ,
             the
             farther
             still
             you
             will
             err
             .
          
           
             5.
             
             Observe
             well
             the
             Doctrin
             of
             Dividing
             right
             ,
             and
             be
             sure
             that
             each
             Member
             of
             the
             Distinction
             he
             brings
             ,
             has
             in
             it
             the
             true
             Notion
             of
             the
             Term
             Divided
             or
             Distinguisht
             .
             Otherwise
             he
             will
             baffle
             and
             confound
             you
             with
             impertinent
             Distinctions
             ,
             introduce
             a
             new
             Question
             ,
             and
             put
             you
             besides
             your
             Argument
             .
             For
             example
             ,
             if
             he
             distinguishes
             Space
             into
             Real
             and
             Imaginary
             ,
             and
             obtains
             of
             you
             to
             admit
             Imaginary
             Space
             
             for
             
               one
               kind
            
             of
             Space
             (
             which
             is
             in
             reality
             Nothing
             )
             he
             will
             defeat
             your
             Argument
             ,
             and
             put
             you
             to
             fight
             against
             the
             Air
             ;
             while
             ,
             by
             getting
             you
             to
             admit
             
               Non
               ens
            
             for
             Ens
             ,
             he
             may
             answer
             or
             say
             any
             thing
             .
             You
             have
             lost
             all
             your
             strength
             when
             you
             forego
             Nature
             ,
             and
             suffer
             your
             Natural
             Notions
             to
             be
             perverted
             .
             The
             same
             may
             be
             said
             of
             the
             Distinction
             of
             Ens
             into
             Positivum
             and
             Negativum
             which
             is
             plainly
             to
             distinguish
             Ens
             ,
             into
             Ens
             and
             
               Non
               Ens.
            
             
          
           
             6.
             
             When
             the
             Defendent
             grants
             any
             thing
             ,
             then
             to
             lay
             up
             in
             careful
             memory
             his
             own
             Concessions
             ,
             and
             make
             use
             of
             them
             against
             him
             to
             force
             him
             to
             
               admit
               Truth
            
             or
             retract
             .
             For
             ,
             otherwise
             ,
             he
             may
             perhaps
             in
             the
             beginning
             of
             the
             Dispute
             yield
             candidly
             to
             diverse
             things
             ;
             which
             ,
             afterwards
             ,
             when
             he
             finds
             himself
             pincht
             and
             reduced
             to
             streights
             ,
             he
             will
             flatly
             deny
             .
          
           
             7.
             
             To
             be
             true
             to
             your
             Cause
             ,
             and
             to
             seek
             the
             Victory
             of
             Truth
             over
             Error
             ,
             rather
             than
             your
             own
             over
             your
             Adversary
             ;
             that
             is
             ,
             to
             hold
             him
             still
             
               to
               the
               Point
            
             ,
             and
             to
             pursue
             the
             Eviction
             of
             that
             ;
             and
             not
             ,
             leaving
             that
             pursuit
             ,
             to
             catch
             the
             Adversary
             at
             advantages
             ,
             and
             follow
             on
             that
             game
             to
             show
             him
             Weak
             and
             Self-contradictory
             ;
             (
             tho'
             it
             is
             not
             amiss
             to
             hint
             ,
             and
             then
             wave
             it
             )
             as
             is
             the
             less-laudable
             way
             of
             those
             who
             fall
             to
             argue
             
               ad
               hominem
            
             .
             Yet
             ,
             if
             the
             repute
             of
             the
             Person
             happens
             to
             weigh
             more
             with
             his
             Followers
             than
             the
             Strength
             of
             his
             Reasons
             ,
             and
             that
             he
             is
             held
             Obstinate
             and
             to
             want
             Candour
             ;
             it
             may
             be
             a
             Duty
             to
             Truth
             ,
             and
             to
             the
             Cause
             ,
             to
             Expose
             him
             to
             Contempt
             by
             Baffling
             him
             .
          
           
           
             8.
             
             To
             reflect
             that
             ,
             tho'
             the
             Words
             in
             Common
             have
             the
             same
             Sence
             ;
             yet
             ,
             as
             standing
             in
             the
             Context
             ,
             it
             may
             have
             diverse
             Constructions
             ,
             and
             so
             cause
             that
             Fallacy
             we
             call
             Amphibology
             .
          
           
             9.
             
             That
             not
             only
             Single
             words
             and
             Sentences
             may
             be
             Ambiguous
             ,
             but
             there
             may
             lurk
             an
             Equivocation
             even
             in
             the
             Connexion
             it self
             ;
             as
             when
             the
             Middle
             Term
             is
             Accidentally
             joyn'd
             to
             one
             Extreme
             by
             [
             is
             ]
             and
             Essentially
             to
             another
             .
          
           
             Thus
             far
             of
             Disputation
             when
             the
             Defendent
             holds
             a
             
               False
               Tenet
            
             ;
             which
             is
             the
             only
             Method
             an
             Honest
             Man
             ,
             whose
             sole
             End
             is
             to
             evince
             Truth
             and
             beat
             down
             Error
             ,
             ought
             to
             take
             .
             The
             following
             ways
             are
             more
             becoming
             vain
             Sophisters
             ,
             whose
             aim
             it
             is
             to
             
               combat
               Truth
            
             on
             any
             Fashion
             .
             Yet
             ,
             't
             is
             fit
             that
             Honest
             Men
             should
             know
             them
             ,
             that
             they
             may
             know
             how
             to
             avoid
             the
             Ambushes
             and
             Snares
             of
             Truth
             's
             Enemy
             .
          
           
             5.
             
             The
             second
             Case
             then
             is
             when
             the
             Defendent
             holds
             a
             True
             point
             .
             v.
             g.
             [
             that
             
               there
               are
               Angels
            
             ]
             and
             yet
             holds
             a
             False
             one
             Inconsistent
             with
             it
             .
             v.
             g.
             that
             [
             That
             which
             is
             
               no
               where
            
             (
             or
             in
             no
             place
             )
             
               is
               not
            
             .
             ]
             The
             Disputant
             ,
             if
             crafty
             ,
             may
             make
             use
             of
             this
             False
             Thesis
             to
             overthrow
             the
             True
             one
             ,
             Thus
             
               
                 Nothing
                 that
                 is
                 in
                 
                   no
                   where
                
                 (
                 or
                 in
                 no
                 place
                 )
                 is
                 ;
                 but
              
               
                 All
                 Angels
                 are
                 
                   no
                   where
                
                 ;
                 therefore
              
               
                 No
                 Angels
                 are
                 .
              
            
          
           
           
             6.
             
             The
             Third
             Case
             is
             ,
             when
             the
             Defendent
             does
             not
             hold
             an
             Inconsistent
             Thesis
             ,
             yet
             he
             is
             Ignorant
             of
             the
             Antecedents
             and
             Consequents
             of
             his
             Tenet
             .
             In
             which
             case
             ,
             if
             the
             Defendent
             can
             be
             brought
             to
             deny
             some
             Truth
             necessarily
             Connected
             with
             his
             Thesis
             ,
             he
             will
             be
             forc'd
             to
             deny
             the
             Thesis
             it self
             .
             As
             ,
             put
             case
             the
             Defendent
             holds
             that
             GOD
             ,
             our
             Creator
             ,
             is
             Infinitly
             Perfect
             in
             himself
             ;
             yet
             ,
             through
             want
             of
             Logick
             ,
             is
             Ignorant
             that
             GOD
             has
             no
             Real
             Relation
             to
             Creatures
             ;
             and
             therefore
             that
             the
             word
             [
             Creator
             ]
             apply'd
             to
             him
             is
             meerly
             an
             Extrinsecal
             Denomination
             ,
             and
             no
             ways
             Intrinsecally
             perfecting
             Him
             or
             affecting
             him
             ;
             such
             a
             Man
             may
             be
             in
             danger
             of
             foregoing
             his
             Christian
             Tenet
             by
             this
             Argument
             .
          
           
             
               Fe-Nothing
               that
               depends
               on
               another
               for
               some
               Perfection
               is
               Infinitly
               perfect
               in
               it self
               :
               but
            
             
               ri-GOD
               depends
               on
               Creatures
               for
               his
               being
               a
               Creator
               ,
               which
               is
               some
               Perfection
               in
               him
               ;
               therefore
            
             
               a-GOD
               is
               not
               Infinitly
               Perfect
               in
               Himself
               .
            
          
           
             7.
             
             The
             Fourth
             is
             ,
             when
             the
             Defendent
             Understands
             only
             his
             
               own
               Thesis
            
             ,
             and
             is
             in
             a
             manner
             Ignorant
             of
             
               all
               others
            
             .
             For
             example
             ;
             Let
             us
             suppose
             that
             some
             Defendent
             by
             the
             Language
             of
             Christianity
             ,
             with
             which
             he
             is
             imbu'd
             ,
             or
             by
             some
             Solid
             Discourse
             he
             has
             accidently
             heard
             ,
             and
             (
             though
             not
             Learned
             yet
             )
             having
             a
             good
             Mother-wit
             is
             made
             well
             Understand
             ,
             does
             
             hold
             that
             GOD
             is
             Vnchangeable
             ;
             but
             yet
             ,
             being
             not
             us'd
             to
             Disputes
             or
             Speculative
             Reflexions
             ,
             he
             is
             little
             verst
             in
             other
             points
             ;
             as
             in
             the
             Nature
             of
             
               Christian
               Language
            
             in
             Spiritual
             Points
             ,
             of
             which
             ,
             consequently
             ,
             we
             have
             no
             Natural
             Notions
             ;
             and
             therefore
             is
             not
             aware
             that
             all
             our
             Words
             we
             use
             when
             we
             speak
             of
             them
             are
             Equivocal
             and
             Improper
             ;
             and
             ,
             especially
             ,
             when
             we
             speak
             of
             
               GOD
               ,
               highly
               Metaphorical
            
             :
             Such
             a
             man
             ,
             no
             better
             qualify'd
             ,
             may
             be
             stumbled
             and
             perhaps
             made
             forego
             that
             Evident
             and
             True
             Tenet
             by
             a
             Contentious
             alledging
             things
             very
             Forrein
             which
             he
             not
             skilful
             in
             ,
             and
             then
             backing
             them
             with
             Authority
             ,
             on
             this
             manner
             .
             What
             is
             not
             GOD
             Pleas'd
             when
             we
             do
             well
             ,
             and
             when
             we
             Sin
             becomes
             displeas'd
             ;
             that
             is
             ,
             changes
             from
             being
             Pleas'd
             to
             be
             Angry
             ;
             and
             ,
             when
             we
             repent
             ,
             is
             he
             not
             
               Pleas'd
               again
            
             ?
             Will
             or
             dare
             you
             deny
             that
             which
             Scripture
             ,
             Fathers
             ,
             Catechisms
             ,
             Prayer-books
             ,
             and
             Sermons
             do
             so
             often
             inculcate
             ,
             and
             the
             Consent
             of
             all
             good
             Christians
             does
             Unanimously
             and
             Constantly
             avow
             ?
             Why
             are
             we
             afraid
             of
             Sinning
             ,
             but
             for
             fear
             of
             losing
             
             GOD's
             Favour
             ,
             and
             of
             a
             Friend
             making
             him
             become
             our
             Enemy
             ?
             Will
             any
             but
             a
             Heretick
             deny
             this
             ?
             Again
             ;
             is
             not
             GOD
             Omnipotent
             ?
             cannot
             he
             do
             all
             things
             ?
             'T
             is
             an
             Article
             of
             our
             Creed
             he
             both
             is
             and
             can
             ;
             since
             then
             
               to
               change
               Himself
            
             is
             to
             do
             Something
             ;
             will
             you
             stint
             GOD's
             Omnipotence
             ,
             and
             say
             there
             is
             Something
             he
             
               cannot
               do
            
             ?
             Such
             Insulting
             Talk
             as
             this
             ,
             tho'
             there
             be
             never
             a
             wise
             word
             in
             it
             ,
             working
             upon
             the
             Weakness
             of
             half-witted
             People
             ,
             may
             hap
             to
             make
             them
             forego
             their
             True
             Tenet
             ;
             and
             even
             fright
             them
             
             to
             renounce
             their
             Faith
             out
             of
             Fear
             of
             renouncing
             it
             .
          
           
             Corol.
             I.
             These
             three
             last
             Cases
             inform
             us
             how
             dangerous
             it
             is
             that
             any
             man
             be
             allowed
             to
             be
             
             Truth
             's
             Champion
             ,
             and
             to
             undertake
             her
             cause
             ,
             unless
             he
             be
             thorow-pac'd
             in
             Logick
             ,
             and
             such
             other
             knowledges
             as
             are
             requisit
             to
             defend
             her
             ;
             lest
             Truth
             it self
             Suffer
             for
             the
             Confident
             Weakness
             of
             the
             Unable
             Undertaker
             .
          
           
             Corol.
             II.
             This
             last
             Case
             belongs
             to
             such
             Disputants
             ,
             who
             ,
             to
             maintain
             Absurd
             and
             Impossible
             things
             ,
             do
             use
             to
             argue
             from
             Divine
             Omnipotence
             ;
             by
             alledging
             and
             magnifying
             which
             ,
             they
             hope
             to
             fright
             the
             Piety
             of
             a
             well-meaning
             ,
             but
             weak
             ,
             Defendent
             to
             admit
             any
             thing
             though
             never
             so
             Senseless
             or
             Ridiculous
             .
             The
             way
             to
             answer
             these
             men
             ,
             is
             to
             show
             the
             Effect
             to
             be
             contrary
             to
             our
             Natural
             Notions
             ,
             and
             ,
             consequently
             ,
             to
             the
             Wise
             Conduct
             of
             the
             World
             ,
             which
             was
             the
             Cause
             of
             those
             Notions
             ;
             And
             ,
             therefore
             ,
             what
             
               GOD
               can
               do
            
             ,
             or
             
               cannot
               do
            
             ,
             is
             nothing
             to
             the
             purpose
             ,
             unless
             the
             thing
             in
             question
             be
             Agreeable
             to
             his
             Wisdom
             and
             Goodness
             ,
             which
             determin
             his
             Power
             to
             act
             ;
             and
             without
             which
             it
             cannot
             be
             that
             he
             should
             act
             .
             Whence
             it
             is
             generally
             more
             Safe
             ,
             more
             Edifying
             ,
             and
             more
             Proper
             ,
             to
             say
             in
             such
             Cases
             ;
             that
             
               it
               cannot
               be
               that
               GOD
               should
               will
               to
               do
               such
               a
               thing
               ,
            
             than
             bluntly
             to
             say
             
               GOD
               cannot
               do
               it
            
             .
             For
             ,
             This
             flatly
             limits
             Omnipotency
             ;
             That
             only
             restrains
             its
             exerting
             it self
             
               hic
               &
               nunc
            
             because
             of
             some
             Attribute
             of
             the
             Divine
             Nature
             to
             which
             't
             is
             Disagreeable
             .
             I
             say
             Generally
             ;
             For
             
             oft
             times
             such
             Discourses
             would
             hav●
             GOD's
             Power
             to
             do
             perfect
             Contradictions
             ;
             that
             is
             ,
             to
             undo
             the
             Natures
             of
             things
             Establisht
             by
             himself
             ;
             which
             is
             
               not
               to
               do
            
             .
             As
             in
             the
             Instance
             of
             his
             
               Changing
               Himself
            
             ;
             which
             is
             the
             same
             in
             Effect
             as
             
               not
               being
               Himself
            
             .
             Or
             ,
             when
             they
             say
             ,
             GOD
             has
             a
             Power
             to
             Annihilate
             ;
             For
             ,
             since
             Powers
             are
             specify'd
             by
             their
             Objects
             ,
             and
             Non-ens
             (
             which
             can
             
               do
               nothing
            
             in
             any
             kind
             ,
             nor
             consequently
             specify
             a
             Power
             )
             is
             the
             Object
             of
             Annihilation
             ;
             a
             Power
             to
             Annihilate
             is
             to
             be
             
               no
               Power
            
             .
             And
             't
             is
             as
             ill
             to
             say
             GOD
             can
             suspend
             his
             Action
             of
             Conserving
             ;
             for
             this
             takes
             away
             from
             GOD
             his
             Goodness
             ,
             or
             the
             Redundancy
             ,
             Exuberancy
             or
             Communicativeness
             of
             Being
             ;
             which
             is
             Essential
             to
             him
             ,
             and
             was
             the
             Sole
             Cause
             of
             the
             Creation
             .
          
           
             Thus
             far
             of
             Disputation
             it self
             or
             True
             Syllogisms
             .
             The
             Faults
             of
             it
             come
             next
             to
             be
             consider'd
             ,
             which
             are
             call'd
             Fallacies
             ,
             or
             Paralogisms
             .
          
           
             8.
             
             Fallacies
             are
             of
             two
             sorts
             .
             Those
             which
             arise
             out
             of
             Words
             ;
             which
             happens
             when
             the
             Ambiguity
             of
             some
             Single
             word
             ,
             or
             of
             some
             Words
             put
             together
             ,
             do
             lead
             us
             into
             a
             Mistake
             of
             the
             Thing
             .
             And
             those
             which
             are
             not
             in
             the
             Words
             ,
             but
             arise
             out
             of
             the
             Thing
             or
             the
             Sense
             ;
             and
             thence
             ,
             make
             us
             mistake
             the
             Thing
             and
             the
             Words
             too
             .
          
           
             9.
             
             Those
             of
             the
             Former
             sort
             are
             ,
             almost
             all
             ,
             little
             Gramarical
             Quibbles
             ;
             and
             it
             would
             do
             too
             much
             honour
             to
             them
             ,
             to
             spend
             labour
             to
             name
             them
             ,
             being
             too
             open
             of
             themselves
             to
             need
             
             Exposing
             .
             Those
             which
             are
             less
             discernable
             and
             worth
             Remark
             are
             such
             as
             this
             .
          
           
             
               He
               that
               says
               you
               are
               an
               Animal
               says
               true
               ,
               but
            
             
               He
               that
               says
               you
               are
               an
               Ass
               says
               you
               are
               an
               Animal
               :
               Therefore
            
             
               He
               that
               says
               you
               are
               an
               Ass
               says
               true
               .
            
          
           
             Where
             ,
             
             as
             has
             been
             particularly
             shown
             above
             ,
             the
             word
             [
             Animal
             ]
             is
             taken
             in
             diverse
             Senses
             ;
             for
             in
             this
             Proposition
             [
             Peter
             is
             an
             Animal
             ]
             it
             is
             restrain'd
             by
             the
             Subject
             to
             signify
             one
             Individual
             Animal
             and
             of
             
               such
               a
               kind
            
             ,
             viz.
             Rational
             ;
             But
             ,
             in
             the
             Proposition
             [
             An
             Ass
             is
             an
             Animal
             ]
             it
             is
             restrain'd
             to
             signify
             an
             Animal
             of
             Another
             kind
             ,
             viz.
             Irrational
             .
             whence
             't
             is
             no
             Syllogism
             ,
             because
             it
             has
             
               Four
               Terms
            
             .
          
           
             10.
             
             Of
             these
             Fallacies
             which
             are
             not
             grounded
             on
             the
             Ambiguity
             of
             the
             Words
             ,
             but
             are
             built
             on
             the
             Thing
             or
             the
             Sense
             ;
             the
             First
             worth
             remarking
             is
             that
             call'd
             the
             Fallacy
             
               ex
               Accidente
            
             ;
             which
             happens
             when
             the
             Middle
             Term
             is
             only
             Accidentally
             connected
             with
             the
             Extremes
             ,
             and
             not
             
               per
               se
            
             ,
             or
             out
             of
             its
             
               own
               Nature
            
             ,
             As
             ,
             
               
                 Bar-Whatever
                 breeds
                 stirs
                 in
                 a
                 Common-Wealth
                 is
                 bad
                 ;
                 but
              
               
                 ba-All
                 Religion
                 breeds
                 stirs
                 in
                 a
                 Common-Wealth
                 ;
                 therefore
              
               
                 ra-All
                 Religion
                 is
                 bad
                 .
              
            
          
           
             The
             Common
             answer
             is
             to
             distinguish
             the
             Major
             and
             Minor
             both
             ;
             and
             to
             say
             ,
             that
             what
             
             breeds
             Stirs
             
               out
               of
               its
               own
               Nature
            
             ,
             is
             Bad
             ;
             but
             not
             that
             which
             breeds
             them
             Accidentally
             ;
             for
             ,
             otherwise
             a
             Sword
             and
             Wine
             must
             be
             bad
             ,
             because
             the
             one
             sometimes
             helps
             to
             commit
             Murther
             ,
             and
             the
             other
             causes
             Drunkenness
             .
             But
             ,
             the
             more
             Solid
             way
             ,
             and
             which
             bears
             up
             best
             to
             Logical
             Grounds
             ;
             is
             to
             deny
             it
             to
             be
             a
             Syllogism
             ;
             because
             ,
             though
             the
             Form
             of
             it
             be
             Legitimate
             ,
             yet
             the
             Matter
             or
             the
             
               Middle
               Term
            
             ,
             is
             
               not
               so
            
             .
             For
             ,
             a
             Syllogism
             being
             a
             Speech
             contriv'd
             by
             True
             Logicians
             to
             Conclude
             a
             Third
             Proposition
             out
             of
             the
             Premises
             ,
             so
             as
             by
             Connexion
             of
             the
             Medium
             with
             the
             Extremes
             ,
             we
             may
             know
             it
             to
             be
             Certainly
             True
             (
             for
             that
             which
             leaves
             us
             Vncertain
             leaves
             us
             Ignorant
             )
             it
             follows
             ,
             that
             the
             Middle
             Term
             must
             be
             either
             a
             Notion
             Essentially
             Connected
             with
             the
             Extremes
             ,
             or
             else
             as
             a
             Proper
             Cause
             or
             Effect
             of
             it
             ;
             neither
             of
             which
             it
             can
             be
             if
             it
             be
             but
             Accidentally
             belonging
             to
             them
             .
             We
             may
             Note
             here
             how
             Accidental
             Mediums
             are
             Common
             and
             Remote
             ones
             ,
             or
             such
             as
             beget
             Opinion
             :
             For
             ,
             between
             Religion
             and
             Commotions
             ,
             intervene
             Perversity
             of
             will
             ,
             Disregard
             of
             Virtue
             ,
             Irrational
             Assents
             upon
             Opinionative
             Ground
             ,
             Pride
             ,
             and
             Faction
             against
             Church
             Governours
             ,
             who
             would
             bind
             them
             to
             good
             Principles
             and
             Religious
             Duties
             ,
             Interest
             &c.
             
             All
             which
             ,
             or
             some
             (
             if
             not
             most
             )
             of
             them
             ,
             are
             the
             Proper
             and
             Immediate
             Causes
             of
             Dissention
             ;
             at
             least
             ,
             nearer
             and
             more
             Proper
             Causes
             of
             it
             than
             Religion
             it self
             ;
             the
             Principles
             of
             which
             do
             Oblige
             men
             to
             the
             preservation
             of
             Peace
             and
             Unity
             .
          
           
             11.
             
             The
             Second
             is
             called
             
               Ignoratio
               Elenchi
            
             ,
             
             which
             ,
             in
             easier
             Language
             ,
             is
             the
             attempting
             to
             prove
             what
             's
             
               not
               in
               question
            
             ;
             or
             ,
             putting
             upon
             our
             Adversary
             to
             hold
             a
             Tenet
             he
             never
             own'd
             nor
             held
             ;
             as
             it
             usually
             passes
             among
             Passionate
             Discourses
             and
             Scolds
             ,
             when
             they
             object
             to
             others
             what
             they
             neither
             held
             nor
             thought
             ,
             that
             they
             may
             the
             more
             easily
             confute
             them
             or
             render
             them
             Odious
             .
             This
             is
             avoided
             in
             disputes
             by
             
               Stating
               the
               Question
               right
            
             ,
             and
             by
             Agreeing
             before-hand
             in
             the
             Signification
             of
             the
             Words
             in
             which
             the
             Question
             is
             conceiv'd
             ;
             as
             was
             recommended
             in
             the
             second
             and
             third
             Rule
             .
             Or
             ,
             if
             this
             be
             not
             done
             before
             the
             Dispute
             begins
             ,
             it
             is
             answer'd
             by
             saying
             
               Transeat
               totum
            
             ,
             and
             forcing
             the
             Adversary
             ,
             weary
             with
             aiming
             his
             blows
             amiss
             ,
             to
             recur
             to
             the
             
               true
               point
            
             ,
             and
             to
             Conclude
             the
             Contradictory
             to
             the
             Defendents
             Tenet
             ;
             which
             was
             his
             only
             Duty
             ,
             and
             ought
             to
             have
             been
             done
             
               at
               first
            
             .
          
           
             12.
             
             The
             Third
             is
             ,
             
               Begging
               the
               Question
            
             ,
             or
             Supposing
             that
             which
             should
             have
             been
             Prov'd
             .
             Which
             is
             manifestly
             faulty
             :
             For
             the
             Premisses
             must
             be
             Clearer
             than
             the
             Conclusion
             ;
             which
             they
             cannot
             be
             if
             the
             Proof
             ,
             in
             whole
             or
             
               in
               part
            
             ,
             is
             as
             Unknown
             and
             Obscure
             as
             is
             the
             Conclusion
             it self
             ;
             as
             it
             must
             be
             if
             it
             is
             barely
             Suppos'd
             ;
             and
             begg'd
             gratis
             .
             Of
             which
             Fallacy
             therefore
             all
             the
             whole
             Body
             of
             
               Hypothetical
               Philosophy
            
             is
             Guilty
             ,
             as
             also
             that
             Fallacy
             call'd
             
               An
               Ill
               Enumeration
               of
               the
               Parts
               ,
            
             as
             follows
             here
             .
          
           
             13.
             
             The
             Fourth
             is
             that
             of
             an
             Imperfect
             or
             Incomplete
             Division
             ,
             which
             happens
             w●en
             't
             is
             falsly
             pretended
             that
             the
             thing
             in
             Question
             must
             be
             one
             of
             those
             which
             are
             Nominated
             ;
             or
             ,
             that
             
             it
             must
             be
             perform'd
             one
             of
             the
             ways
             Assign'd
             ;
             when
             ,
             perhaps
             ,
             there
             is
             Another
             way
             how
             that
             thing
             may
             be
             done
             ,
             which
             was
             never
             assign'd
             ,
             but
             either
             Unthought
             of
             or
             Neglected
             .
             As
             ,
             if
             it
             should
             be
             asserted
             that
             Motion
             must
             either
             happen
             by
             Atoms
             descending
             in
             an
             Immense
             Vacuum
             ,
             or
             by
             the
             Impression
             of
             so
             much
             Motion
             in
             the
             Mass
             of
             Matter
             at
             First
             by
             GOD
             ,
             and
             his
             Continuing
             it
             ever
             since
             ;
             when
             as
             a
             third
             way
             may
             be
             assign'd
             ,
             viz.
             that
             a
             
               Created
               Intelligent
               Being
            
             Causes
             ,
             and
             all
             along
             ,
             Continues
             ,
             the
             Motion
             of
             the
             first-moved
             Bodies
             ,
             which
             move
             the
             rest
             .
             This
             Fallacy
             is
             defeated
             by
             Denying
             the
             Proposition
             ,
             which
             contains
             the
             Enumeration
             of
             all
             those
             Causes
             or
             Manners
             of
             Action
             ;
             and
             ,
             by
             Obliging
             the
             Disputant
             to
             show
             his
             Division
             to
             be
             Adequate
             .
          
           
             14.
             
             The
             Fifth
             is
             called
             
               non
               causa
               pro
               causa
            
             .
             That
             is
             ,
             in
             plain
             terms
             ,
             the
             bringing
             a
             Medium
             that
             does
             not
             Conclude
             ;
             or
             the
             pretending
             the
             Conclusion
             follows
             from
             a
             Medium
             that
             cannot
             necessarily
             inferr
             it
             .
             This
             Fallacy
             ,
             if
             it
             must
             be
             call'd
             so
             ,
             happens
             chiefly
             to
             Experimental
             Philosophers
             ;
             who
             ,
             going
             by
             meer
             Induction
             ,
             and
             laying
             no
             Evident
             or
             Certain
             Principles
             of
             Nature
             ,
             
               a
               priori
            
             ,
             to
             guide
             their
             Thoughts
             by
             ,
             but
             Hypothetical
             ones
             only
             ;
             do
             ,
             hence
             ,
             refund
             all
             the
             Effects
             of
             Nature
             into
             false-pretended
             Causes
             ;
             whence
             every
             man
             who
             sets
             up
             a
             
               new
               Scheme
            
             ,
             does
             still
             assign
             new
             Reasons
             or
             Causes
             ,
             according
             to
             which
             he
             strives
             to
             Explicate
             Nature
             ,
             and
             into
             which
             he
             endeavours
             to
             Resolve
             all
             the
             several
             Productions
             and
             Effects
             of
             it
             .
             But
             ,
             why
             this
             should
             be
             call'd
             
             a
             Fallacy
             ,
             I
             cannot
             comprehend
             .
             At
             this
             rate
             every
             Argument
             that
             does
             not
             Conclude
             may
             be
             call'd
             a
             Fallacy
             .
             For
             ,
             since
             the
             Premisses
             in
             a
             Demonstrative
             Syllogism
             are
             the
             Cause
             of
             the
             Conclusion
             ;
             whoever
             argues
             ill
             ,
             argues
             Fallaciously
             ;
             and
             assigns
             a
             wrong
             Cause
             ,
             by
             producing
             an
             Incompetent
             Medium
             .
             But
             ,
             in
             case
             the
             Disputant
             puts
             it
             upon
             the
             Defendent
             to
             have
             made
             use
             of
             such
             a
             Ground
             as
             he
             never
             meant
             ,
             it
             is
             then
             enough
             to
             deny
             it
             ;
             and
             put
             him
             to
             prove
             that
             that
             was
             indeed
             his
             Ground
             ,
             as
             was
             pretended
             .
          
           
             15.
             
             The
             Fifth
             is
             the
             Arguing
             from
             what
             's
             taken
             in
             a
             
               Divided
               sense
            
             ,
             as
             if
             it
             were
             taken
             in
             a
             
               Compound
               sense
            
             or
             conjoyntly
             ;
             or
             from
             what
             's
             taken
             in
             a
             compound
             sense
             or
             conjoyntly
             to
             infer
             the
             same
             thing
             in
             a
             Divided
             sense
             ;
             Example
             of
             the
             Former
             is
             this
             ,
             
               
                 He
                 that
                 is
                 actually
                 sitting
                 may
                 Walk
                 ,
              
               
                 Peter
                 is
                 actually
                 sitting
                 ;
                 therefore
              
               
                 Peter
                 actually
                 sitting
                 (
                 or
                 while
                 he
                 sits
                 )
                 may
                 walk
                 .
              
            
          
           
             Where
             the
             Major
             is
             False
             ,
             unless
             Sitting
             and
             Walking
             be
             taken
             Divisively
             ;
             and
             mean
             that
             he
             who
             sits
             now
             ,
             may
             Walk
             hereafter
             .
             An
             Example
             of
             the
             later
             may
             be
             this
             .
          
           
             
               Two
               and
               Three
               are
               Even
               and
               Odd.
               
            
             
               Five
               is
               Two
               and
               Three
               :
               Therefore
            
             
               Five
               is
               Even
               and
               Odd.
               
            
          
           
           
             Where
             the
             Major
             is
             False
             ,
             unless
             Two
             and
             Three
             be
             taken
             Divisively
             ,
             whereas
             in
             the
             Minor
             they
             are
             taken
             Conjoyntly
             .
             Or
             ,
             it
             may
             be
             said
             that
             Five
             are
             †
             not
             Two
             and
             Three
             formally
             ,
             but
             only
             materially
             :
             In
             which
             sense
             Aristotle
             said
             that
             
               Bis
               tria
               non
               sunt
               sex
            
             .
          
           
             16.
             
             The
             Seventh
             Fallacy
             is
             when
             the
             Opponent
             argues
             
               à
               dicto
               secundum
               quid
               ad
               dictum
               simpliciter
               .
            
             Which
             kind
             of
             Fallacy
             is
             the
             Erroneous
             Principle
             that
             begets
             the
             Vice
             of
             Pride
             ,
             and
             therefore
             is
             peculiar
             to
             all
             Proud
             People
             .
             For
             the
             sin
             of
             Pride
             does
             not
             consist
             in
             Knowing
             what
             Endowments
             any
             one
             
               truly
               has
            
             ,
             or
             Esteeming
             himself
             as
             having
             such
             Endowments
             ;
             for
             this
             is
             a
             Truth
             ;
             and
             did
             he
             not
             know
             it
             ,
             and
             what
             degree
             of
             Perfection
             it
             adds
             to
             him
             ,
             he
             would
             neither
             strive
             to
             perfect
             himself
             ,
             nor
             know
             how
             much
             he
             is
             particularly
             bound
             to
             Love
             and
             Thank
             GOD
             ,
             who
             bestow'd
             on
             him
             those
             Accomplishments
             or
             Advantages
             above
             others
             .
             But
             Pride
             ,
             (
             as
             all
             other
             Vices
             have
             )
             has
             a
             Lye
             for
             it's
             Principle
             ;
             and
             consists
             in
             this
             ,
             that
             a
             Proud
             Person
             
               over
               values
            
             himself
             ,
             and
             Preferrs
             himself
             Absolutely
             before
             all
             others
             ;
             that
             is
             ,
             Concludes
             himself
             to
             be
             the
             very
             Best
             ,
             or
             Better
             than
             others
             ,
             and
             to
             deserve
             more
             Esteem
             than
             they
             ,
             because
             he
             is
             Good
             or
             Estimable
             
               secundum
               quid
            
             ,
             or
             in
             some
             particular
             which
             is
             far
             short
             of
             rendring
             him
             so
             highly
             Estimable
             .
             Thus
             ,
             some
             self-conceited
             Lady
             Esteems
             or
             Concludes
             her self
             to
             be
             the
             Best
             Woman
             in
             all
             the
             Country
             ,
             because
             she
             has
             a
             New-fashion'd
             Gown
             ,
             or
             is
             Finer
             ,
             Handsomer
             ,
             or
             Richer
             than
             others
             .
             Thus
             a
             King
             or
             Lord
             preferrs
             himself
             absolutely
             
             before
             all
             others
             ,
             because
             he
             has
             more
             Power
             ,
             or
             can
             reckon
             up
             more
             Titles
             than
             others
             can
             .
             Thus
             a
             Great
             Scholar
             who
             is
             Proud
             ,
             values
             himself
             absolutely
             to
             be
             Better
             than
             those
             who
             are
             Unlearned
             .
             Whereas
             a
             Poor
             ,
             Ignorant
             ,
             Ragged
             Beggar
             ,
             who
             has
             more
             Virtue
             or
             Love
             of
             GOD
             in
             him
             ,
             has
             more
             Intrinsick
             Worth
             in
             him
             ,
             and
             is
             ,
             
               absolutely
               speaking
            
             ,
             more
             Valuable
             than
             any
             or
             all
             of
             them
             ;
             notwithstanding
             their
             Gayness
             ,
             Beauty
             ,
             Riches
             ,
             Knowledge
             ,
             Honour
             and
             Power
             .
             All
             the
             rest
             are
             but
             only
             Good
             
               secundum
               quid
            
             ,
             and
             he
             is
             for
             his
             Sanctity
             ,
             Good
             and
             Valuable
             simpliciter
             .
          
           
             17.
             
             Thus
             much
             concerning
             those
             Fallacies
             that
             are
             worth
             noting
             ;
             if
             ,
             indeed
             ,
             any
             of
             them
             do
             much
             deserve
             it
             .
             For
             ,
             I
             cannot
             discern
             but
             that
             ,
             if
             the
             Rules
             for
             Distinguishing
             our
             Notions
             ,
             of
             Predicating
             one
             of
             them
             of
             another
             ,
             and
             lastly
             the
             Right
             Methods
             of
             Arguing
             ,
             both
             as
             to
             the
             Matter
             and
             Form
             of
             Syllogisms
             ,
             were
             observ'd
             Exactly
             ;
             there
             is
             nothing
             in
             them
             that
             can
             require
             the
             treating
             of
             them
             so
             elaborately
             ,
             or
             making
             such
             a
             pother
             about
             them
             as
             Authors
             do
             .
             The
             Agreeing
             with
             our
             Adversary
             about
             the
             Meaning
             of
             the
             Words
             in
             which
             the
             Question
             is
             conceiv'd
             ,
             forestalls
             those
             Fallacies
             of
             
               Ignoratio
               Elenchi
            
             ,
             and
             that
             of
             
               Begging
               the
               Question
            
             .
             *
             The
             Doctrin
             given
             above
             how
             to
             detect
             the
             Equivocation
             of
             Single
             Words
             ,
             will
             prevent
             any
             advantage
             that
             can
             be
             taken
             from
             the
             Ambiguity
             of
             the
             Terms
             ;
             and
             the
             Rules
             of
             Predicating
             ,
             by
             shewing
             how
             a
             word
             that
             is
             Univocal
             ,
             taken
             single
             ,
             may
             become
             Equivocal
             by
             being
             joyn'd
             to
             Different
             Subjects
             ,
             will
             
             defeat
             all
             Stratagems
             that
             lurk
             secretly
             in
             such
             Propositions
             ,
             *
             as
             is
             seen
             in
             the
             First
             Fallacy
             §
             .
             9.
             
             The
             Doctrin
             of
             using
             only
             such
             Middle
             Terms
             as
             are
             either
             Essential
             ,
             or
             
               Proper
               Causes
            
             and
             Effects
             ,
             renders
             Ineffectual
             the
             Fallacy
             
               ex
               Accidenti
            
             ;
             as
             also
             those
             of
             
               Non
               causa
               pro
               causâ
            
             ,
             and
             
               à
               dicto
               secundum
               quid
               ad
               dictum
               simpliciter
               .
            
             The
             Common
             Doctrin
             concerning
             
               Division
               ,
               viz.
            
             that
             it's
             Members
             be
             Adequate
             to
             the
             Notion
             Divided
             ,
             makes
             void
             and
             insignificant
             ,
             that
             Fallacy
             call'd
             
               mala
               Enumeratio
               partium
            
             .
             In
             a
             word
             ,
             let
             but
             the
             Rules
             given
             here
             be
             warily
             observ'd
             ,
             and
             it
             will
             scarce
             be
             possible
             the
             Defender
             of
             Truth
             should
             be
             circumvented
             by
             any
             Fallacious
             manner
             of
             Arguing
             ;
             but
             it
             will
             either
             be
             seen
             that
             the
             Terms
             are
             Ambiguous
             ,
             or
             (
             which
             generally
             happens
             )
             it
             will
             be
             found
             that
             the
             Syllogism
             has
             
               Four
               Terms
            
             ;
             and
             ,
             so
             ,
             is
             no
             Legitimate
             Syllogism
             .
             The
             subtlest
             of
             them
             seems
             to
             be
             the
             First
             .
             For
             the
             single
             word
             [
             Animal
             ]
             seems
             to
             be
             taken
             in
             the
             
               same
               sense
            
             ,
             both
             in
             the
             Major
             and
             Minor
             ,
             and
             has
             the
             
               same
               Definition
            
             in
             both
             places
             ;
             and
             yet
             ,
             by
             reason
             of
             the
             Different
             Subjects
             ,
             it
             is
             not
             Predicated
             in
             the
             
               same
               sense
            
             ,
             but
             according
             to
             
               Different
               Parts
            
             of
             it's
             
               Intire
               Notion
            
             or
             Signification
             ;
             whence
             the
             Syllogism
             has
             Four
             Terms
             
               in
               sense
            
             ;
             that
             is
             ,
             in
             reality
             ,
             or
             
               in
               our
               Mind
            
             ,
             where
             Syllogisms
             are
             only
             Properly
             and
             Formally
             ;
             however
             the
             Word
             [
             Animal
             ]
             be
             the
             same
             materially
             .
          
           
             18.
             
             The
             Syllogism
             which
             is
             imply'd
             in
             every
             Practical
             Judgment
             of
             a
             Sinner
             ,
             has
             
               Four
               Terms
            
             ,
             or
             else
             one
             of
             the
             Premisses
             which
             he
             grants
             to
             himself
             is
             False
             ;
             and
             therefore
             both
             It
             and
             the
             
             Action
             that
             proceeds
             from
             it
             ,
             is
             a
             Deviation
             from
             Right
             Reason
             ,
             and
             a
             Perversion
             of
             Human
             Nature
             .
             
               v.
               g.
            
             
          
           
             
               Justice
               is
               to
               be
               done
               ,
            
             
               That
               Satisfaction
               be
               taken
               of
               my
               Enemy
               who
               injur'd
               me
               ,
               is
               Justice
               ;
               Therefore
            
             
               That
               Satisfaction
               is
               to
               be
               taken
               by
               my self
               of
               my
               Enemy
               ,
               is
               to
               be
               done
               ,
               or
               I
               may
               revenge
               my self
               .
            
          
           
             Where
             the
             Major
             is
             True
             ,
             so
             is
             the
             Minor
             ;
             but
             when
             the
             injur'd
             person
             comes
             to
             conclude
             ,
             instead
             of
             the
             true
             Conclusion
             [
             Therefore
             that
             Satisfaction
             be
             taken
             of
             him
             that
             injur'd
             me
             is
             to
             be
             done
             ]
             which
             abstracts
             from
             Who
             is
             to
             take
             that
             Satisfaction
             or
             Revenge
             ,
             whether
             Himself
             or
             the
             Magistrate
             ,
             who
             is
             the
             Overseer
             of
             the
             Laws
             and
             the
             Proper
             Revenger
             of
             Injuries
             ,
             his
             Passion
             ,
             and
             not
             Right
             Reason
             ,
             coggs
             in
             a
             Fourth
             Term
             ,
             not
             found
             in
             the
             Premisses
             ,
             viz.
             Satisfaction
             is
             to
             be
             taken
             [
             
               by
               my self
            
             .
             ]
             And
             the
             same
             may
             be
             observ'd
             in
             the
             Practical
             Judgment
             of
             any
             other
             Sinner
             ,
             whether
             their
             Sin
             be
             Theft
             ,
             Incontinency
             ,
             Rebellion
             ,
             &c.
             
          
           
             Corol.
             III.
             Hence
             ,
             all
             
               Right
               Reasoning
            
             ,
             which
             causes
             Science
             and
             Truth
             ,
             is
             also
             ,
             of
             its
             own
             nature
             ,
             the
             Parent
             of
             Virtue
             ;
             and
             can
             dictate
             nothing
             but
             what
             tends
             to
             True
             Morality
             .
             As
             ,
             on
             the
             contrary
             ,
             all
             
               False
               Reasoning
            
             ,
             does
             naturally
             and
             necessarily
             beget
             Error
             ;
             and
             ,
             by
             means
             of
             Error
             ,
             leads
             to
             Vice.
             
          
        
      
       
         
         
           APPENDIX
           .
        
         
           THE
           Grand
           Controversy
           Concerning
           Formal
           Mutation
           Decided
           In
           favour
           of
           the
           Peripatetick
           School
           .
        
         
           
           1.
           
           THE
           main
           Hinge
           on
           which
           the
           greatest
           Contests
           between
           the
           Peripateticks
           and
           Anti-Peripateticks
           turn
           ,
           is
           ,
           Whether
           or
           no
           there
           be
           that
           Composition
           and
           Division
           in
           Natural
           Bodies
           ,
           call'd
           Formal
           ;
           and
           ,
           consequently
           ,
           FORMAL
           MUTATION
           .
           The
           Corpuscularian
           Philosophers
           and
           Atomists
           deny
           there
           is
           any
           Mutation
           in
           the
           Thing
           it self
           ,
           either
           in
           the
           Whole
           or
           any
           Part
           of
           it
           ;
           and
           they
           affirm
           that
           
           there
           is
           only
           an
           Extrinsecal
           Application
           of
           Particles
           Figur'd
           ,
           Mov'd
           and
           Plac'd
           in
           various
           manners
           ;
           and
           ,
           consequently
           ,
           that
           the
           whole
           Contexture
           of
           Natural
           Bodies
           is
           a
           meer
           Mechanism
           .
           On
           the
           contrary
           ,
           the
           Peripateticks
           (
           by
           which
           word
           I
           do
           not
           mean
           the
           Common
           School-men
           ,
           but
           those
           who
           take
           pains
           to
           understand
           Aristotle
           ,
           either
           by
           his
           own
           Books
           ,
           or
           by
           his
           First
           Interpreters
           )
           do
           grant
           some
           kind
           of
           Particles
           and
           
             Minima
             Naturalia
          
           ;
           that
           is
           ,
           some
           Least
           Size
           of
           Bodies
           ,
           which
           are
           (
           generally
           )
           no
           farther
           Divisible
           because
           there
           want
           Natural
           Causes
           
             little
             enough
          
           to
           pass
           between
           their
           parts
           and
           divide
           them
           ;
           but
           they
           say
           ,
           moreover
           ,
           that
           there
           is
           not
           only
           Local
           or
           Situal
           (
           which
           are
           Extrinsecal
           )
           but
           also
           Intrinsecal
           or
           Formal
           Composition
           and
           Division
           ,
           and
           ,
           consequently
           
             Formal
             Mutation
          
           in
           them
           ,
           either
           in
           Whole
           or
           in
           Part
           ;
           that
           is
           ,
           a
           Change
           in
           them
           according
           to
           the
           Form
           ,
           and
           not
           according
           to
           the
           Matter
           or
           Subject
           ;
           and
           they
           deny
           that
           any
           Solid
           Discourse
           or
           Explication
           either
           of
           Nature
           or
           Transnaturals
           (
           which
           we
           call
           Metaphysicks
           )
           can
           possibly
           be
           made
           ,
           unless
           this
           be
           admitted
           .
        
         
           2.
           
           The
           Parts
           of
           which
           they
           affirm
           all
           the
           Essences
           or
           Natures
           ,
           
           of
           all
           those
           Entities
           we
           converse
           with
           ,
           are
           Compounded
           ,
           they
           call
           Act
           and
           Power
           ,
           or
           Form
           and
           Matter
           ;
           whether
           those
           be
           Essential
           or
           Accidental
           .
           And
           ,
           they
           put
           the
           Matter
           and
           
             Essential
             Form
          
           to
           be
           necessarily
           found
           in
           every
           Body
           ,
           and
           in
           each
           of
           the
           most
           minute
           and
           insensible
           Atomes
           and
           Particles
           that
           can
           be
           imagin'd
           .
           
           The
           reason
           they
           give
           for
           this
           Assertion
           is
           ,
           because
           each
           of
           them
           is
           a
           
             Distinct
             Ens
          
           from
           the
           Others
           ,
           in
           regard
           it
           can
           subsist
           alone
           ,
           and
           so
           ,
           
             is
             Capable
          
           of
           a
           
             Distinct
             Being
          
           :
           whence
           they
           conceive
           there
           must
           be
           Somewhat
           in
           every
           Body
           and
           every
           Atome
           ,
           by
           which
           it
           is
           Distinguisht
           from
           all
           Others
           ,
           and
           somewhat
           in
           which
           it
           Agrees
           with
           them
           .
           That
           which
           Distinguishes
           them
           they
           call
           the
           Form
           ,
           and
           that
           in
           which
           they
           Agree
           ,
           the
           Matter
           .
           And
           they
           think
           that
           ,
           however
           their
           Adversaries
           may
           quarrel
           the
           Words
           ,
           yet
           they
           must
           allow
           the
           Sense
           :
           Nature
           and
           daily
           Experience
           teaching
           us
           that
           
             One
             Thing
             is
             made
             of
             Another
          
           ;
           which
           cannot
           be
           ,
           unless
           Somewhat
           of
           it
           remains
           ,
           and
           Somewhat
           be
           lost
           .
           For
           ,
           otherwise
           ,
           one
           Thing
           could
           not
           truly
           be
           said
           to
           be
           
             made
             of
             another
          
           ;
           but
           the
           Former
           Ens
           ,
           of
           which
           
             Nothing
             remains
          
           ,
           would
           be
           Annihilated
           ;
           and
           the
           Ens
           or
           Body
           ,
           newly
           produced
           ,
           would
           be
           
             made
             of
             Nothing
          
           ;
           that
           is
           ,
           Created
           .
        
         
           
           3.
           
           Now
           ,
           when
           the
           Peripateticks
           speak
           of
           Matter
           and
           Form
           ,
           and
           that
           each
           thing
           is
           Compounded
           of
           these
           ;
           and
           consequently
           ,
           that
           there
           is
           some
           kind
           of
           Divisibility
           or
           Difference
           between
           them
           ;
           the
           Corpuscularians
           ,
           who
           fancy
           nothing
           but
           Particles
           commodiously
           laid
           together
           ,
           are
           presently
           apt
           to
           conceit
           that
           those
           Parts
           (
           as
           it
           were
           )
           that
           Compound
           a
           Body
           ,
           are
           meant
           to
           be
           two
           certain
           kinds
           of
           Things
           joyn'd
           together
           into
           One
           ;
           and
           ,
           if
           this
           be
           deny'd
           ,
           they
           are
           ready
           to
           conclude
           ,
           that
           they
           are
           either
           two
           Nothings
           ,
           or
           at
           least
           that
           they
           leave
           us
           in
           the
           dark
           ,
           and
           at
           a
           loss
           
           how
           to
           distinguish
           Things
           from
           Nothings
           :
           and
           thence
           object
           that
           this
           doctrin
           of
           Matter
           and
           Form
           cannot
           explicate
           any
           thing
           ,
           or
           make
           a
           man
           one
           Jot
           the
           wiser
           .
           And
           ,
           indeed
           ,
           in
           case
           the
           Asserters
           of
           them
           did
           stay
           in
           these
           Common
           Expressions
           ,
           and
           not
           draw
           many
           Clear
           Consequences
           from
           them
           ,
           giving
           a
           farther
           account
           of
           them
           ,
           the
           bare
           Saying
           there
           are
           such
           Part●
           
             so
             named
          
           ,
           would
           be
           as
           Insignificant
           as
           to
           talk
           of
           
             Occult
             Qualities
          
           .
        
         
           4.
           
           To
           rectify
           this
           Misconceit
           of
           theirs
           ,
           
           sprung
           from
           a
           just
           Prejudice
           against
           meer
           School-terms
           ,
           the
           Aristotelians
           defend
           themselves
           ,
           by
           declaring
           their
           Meaning
           to
           be
           that
           One
           and
           the
           same
           Thing
           does
           ground
           those
           diverse
           Notion●
           of
           it self
           in
           us
           .
           That
           the
           Faecundity
           (
           as
           it
           were
           )
           of
           the
           Thing
           ,
           not
           being
           Comprehensible
           at
           one
           view
           by
           our
           short
           Sighted
           Understanding
           ,
           which
           knows
           nothing
           here
           but
           by
           Impressions
           on
           our
           Senses
           ,
           which
           are
           Distinct
           and
           of
           many
           sorts
           ,
           forces
           us
           to
           frame
           Inadequate
           or
           Partial
           Conceptions
           of
           it
           .
           And
           ,
           because
           we
           cannot
           Speak
           of
           a
           thing
           otherwise
           than
           as
           we
           Conceive
           it
           ,
           hence
           we
           can
           truly
           say
           ,
           One
           of
           those
           Notions
           or
           Conceptions
           of
           the
           Thing
           
             is
             not
             the
             other
          
           ;
           which
           yet
           means
           no
           more
           ,
           but
           that
           that
           Thing
           
             as
             thus
             Conceiv'd
          
           ,
           is
           not
           the
           same
           Thing
           
             as
             otherwise
             Conceiv'd
          
           ;
           or
           that
           the
           Thing
           ,
           as
           working
           by
           my
           Sense
           upon
           my
           Understanding
           thus
           ,
           is
           not
           the
           Thing
           as
           working
           by
           the
           same
           or
           another
           Sense
           upon
           my
           Understanding
           otherwise
           .
           Whence
           ,
           because
           what
           corresponds
           to
           both
           these
           Conceptions
           or
           Notions
           is
           found
           in
           the
           same
           Thing
           ,
           hence
           they
           affirm
           that
           there
           is
           a
           certain
           kind
           
           of
           Composition
           of
           them
           both
           ,
           in
           the
           Thing
           it self
           ;
           which
           is
           no
           more
           ,
           in
           reality
           ,
           but
           that
           there
           is
           found
           in
           that
           Thing
           what
           corresponds
           to
           ,
           and
           grounds
           ,
           both
           these
           Conceptions
           .
        
         
           
           5.
           
           Farther
           ,
           they
           declare
           ,
           that
           ,
           since
           Nature
           shows
           us
           that
           the
           Thing
           may
           be
           Changed
           according
           to
           
             somewhat
             in
             it
          
           that
           answers
           to
           One
           of
           these
           Conceptions
           ,
           Notions
           ,
           or
           Natures
           ,
           and
           
             not
             Chang'd
          
           according
           to
           what
           answers
           to
           the
           Other
           ;
           hence
           ,
           we
           must
           be
           forced
           to
           grant
           that
           there
           is
           a
           kind
           of
           Divisibility
           between
           them
           in
           the
           Thing
           ,
           answering
           to
           the
           foresaid
           Composition
           ;
           and
           consequently
           ,
           a
           Capacity
           of
           
             Formal
             Mutation
          
           ,
           by
           which
           the
           Thing
           may
           be
           Chang'd
           accord●ng
           to
           one
           of
           them
           ,
           viz.
           the
           Form
           ,
           and
           not
           Chang'd
           according
           to
           the
           Matter
           .
           Whether
           that
           Form
           remains
           or
           no
           after
           such
           a
           Change
           is
           Another
           Point
           ,
           and
           Extrinsical
           to
           our
           present
           business
           .
        
         
           6.
           
           For
           Instance
           ;
           We
           experience
           that
           that
           Thing
           we
           call
           (
           Wood
           )
           is
           Chang'd
           into
           Another
           Thing
           call'd
           (
           Fire
           ;
           
           )
           and
           ,
           therefore
           ,
           unless
           we
           will
           say
           that
           Wood
           is
           Annihilated
           and
           
             Fire
             Created
          
           in
           its
           room
           (
           which
           we
           are
           forbid
           to
           do
           by
           the
           very
           Notion
           of
           its
           being
           
             Chang'd
             into
             another
          
           )
           there
           must
           have
           been
           Somewhat
           in
           Wood
           by
           which
           it
           was
           Actually
           Such
           a
           Thing
           before
           the
           Change
           was
           made
           ,
           and
           which
           is
           Lost
           by
           its
           being
           Chang'd
           into
           Fire
           ;
           and
           also
           Somewhat
           
             in
             it
          
           which
           remains
           in
           the
           Fire
           into
           which
           't
           is
           Chang'd
           .
           The
           Former
           they
           call
           the
           Form
           ,
           the
           Later
           the
           Matter
           ;
           and
           thence
           conclude
           there
           must
           have
           been
           a
           Composition
           of
           Matter
           and
           Form
           in
           the
           Wood.
           And
           ,
           since
           all
           Mankind
           agrees
           
           that
           Wood
           is
           One
           Thing
           and
           Fire
           Another
           Thing
           ;
           hence
           ,
           (
           Essence
           being
           the
           Form
           that
           constitutes
           an
           Ens
           ,
           or
           makes
           it
           Formally
           a
           Thing
           )
           they
           do
           farther
           affirm
           ,
           that
           that
           which
           was
           in
           Fire
           ,
           and
           made
           us
           denominate
           it
           such
           a
           Thing
           or
           Ens
           ,
           is
           an
           
             Essential
             Form.
          
           And
           ,
           because
           the
           Matter
           of
           the
           Wood
           had
           ,
           (
           or
           rather
           was
           )
           a
           Power
           to
           have
           such
           a
           Form
           as
           made
           it
           now
           to
           be
           Wood
           ,
           (
           and
           also
           a
           Power
           to
           be
           afterwards
           Fire
           )
           hence
           they
           say
           that
           that
           Thing
           ,
           Ens
           or
           Substance
           we
           call'd
           Wood
           ,
           did
           consist
           of
           Matter
           and
           Form
           ,
           or
           was
           Compounded
           of
           them
           ;
           that
           is
           ,
           Wood
           had
           truly
           
             in
             it
          
           what
           corresponded
           to
           both
           these
           Natures
           or
           Notions
           .
           Lastly
           ,
           because
           Wood
           was
           Chang'd
           according
           to
           One
           of
           them
           only
           ,
           viz.
           the
           Form
           ,
           hence
           they
           conclude
           there
           was
           
             Formal
             Mutation
          
           made
           in
           the
           Wood
           ;
           which
           ,
           therefore
           ,
           was
           a
           Change
           according
           to
           somewhat
           that
           was
           
             most
             Intrinsecal
          
           to
           it
           ;
           because
           it
           chang'd
           it's
           Essence
           by
           making
           it
           become
           
             Another
             Thing
          
           ;
           and
           ,
           consequently
           ,
           that
           Change
           was
           an
           Essential
           one
           .
           Thus
           much
           of
           the
           Doctrin
           of
           the
           Peripateticks
           concerning
           
             Formal
             Composition
          
           and
           Mutation
           which
           is
           Essential
           .
           
        
         
           7.
           
           But
           ,
           besides
           this
           
             Formal
             Composition
          
           ,
           and
           the
           Divisibility
           of
           that
           Essential
           part
           call'd
           the
           Form
           from
           the
           Matter
           ,
           which
           we
           have
           now
           spoken
           of
           ,
           there
           is
           moreover
           ,
           (
           say
           the
           Peripateticks
           )
           another
           sort
           of
           
             Formal
             Composition
          
           and
           Mutation
           ,
           which
           is
           Accidental
           .
           For
           even
           the
           Intire
           Thing
           ,
           consisting
           of
           Matt●r
           and
           the
           
             Essential
             Form
          
           ,
           has
           many
           
             Ac●idental
             Forms
          
           or
           Modifications
           
             in
             it
          
           ,
           which
           are
           also
           truly
           Intrinsecal
           to
           the
           Thing
           ,
           tho'
           not
           Essential
           to
           it
           .
           Which
           
           Forms
           are
           Compounded
           with
           the
           
             Intire
             Thing
          
           as
           with
           the
           Matter
           or
           Subject
           of
           them
           .
           For
           example
           ;
           We
           say
           a
           piece
           of
           Wood
           is
           Round
           ,
           Hard
           ,
           Long
           ,
           Green
           ,
           and
           such
           like
           ;
           and
           ,
           therefore
           ,
           since
           Wood
           has
           in
           it
           ,
           besides
           it
           's
           
             Essential
             Form
          
           ,
           these
           
             Accidental
             Forms
          
           of
           Hardness
           ,
           Length
           ,
           &c.
           there
           is
           therefore
           a
           Real
           Composition
           of
           Wood
           (
           which
           is
           a
           Complete
           Ens
           ,
           and
           their
           Subject
           )
           with
           these
           supervening
           Forms
           ;
           because
           the
           Thing
           has
           really
           in
           it
           what
           grounds
           and
           answers
           to
           all
           these
           several
           Conceptions
           .
           Farther
           (
           say
           they
           )
           there
           is
           ,
           consequently
           ,
           a
           Real
           Divisibility
           between
           the
           Wood
           and
           these
           Additional
           Forms
           ;
           in
           regard
           the
           Causes
           in
           Nature
           can
           work
           upon
           and
           Change
           the
           Wood
           according
           to
           it's
           Length
           ,
           Roundness
           ,
           Hardness
           ,
           &c.
           and
           yet
           not
           change
           the
           Nature
           or
           Essence
           of
           Wood.
           Therefore
           (
           say
           the
           Peripateticks
           )
           the
           Wood
           ,
           which
           is
           the
           Subject
           ,
           can
           be
           Chang'd
           according
           to
           these
           Accidental
           Forms
           ;
           that
           is
           ,
           there
           may
           be
           
             Formal
             Mutation
          
           in
           it
           according
           to
           those
           Accidental
           Notions
           or
           Natures
           ,
           tho'
           it
           remains
           Substantially
           and
           Essentially
           the
           same
           .
           And
           ,
           since
           the
           Form
           ,
           of
           what
           nature
           soever
           it
           be
           ,
           
           is
           conceiv'd
           to
           be
           in
           the
           Subject
           ,
           hence
           (
           say
           they
           )
           both
           these
           sorts
           of
           
             Formal
             Mutation
          
           are
           also
           Intrinsecal
           ;
           or
           a
           Change
           of
           the
           Thing
           according
           to
           somewhat
           that
           is
           truly
           conceiv'd
           to
           be
           
             in
             it
          
           .
        
         
           8.
           
           I
           expect
           that
           all
           this
           Discourse
           will
           look
           like
           Gibberish
           to
           the
           Corpuscularians
           ,
           whose
           thoughts
           beat
           upon
           nothing
           but
           upon
           Particles
           thus
           Figur'd
           ,
           Moved
           and
           Situated
           ;
           and
           all
           the
           while
           they
           read
           this
           ,
           they
           will
           be
           conceiting
           
           how
           dextrously
           all
           this
           may
           be
           explicated
           to
           be
           perform'd
           by
           their
           Hypothesis
           ;
           and
           therefore
           how
           needless
           it
           is
           to
           have
           recourse
           to
           such
           abstruse
           Speculations
           as
           are
           those
           about
           Matter
           and
           Essential
           Forms
           that
           are
           Intrinsecal
           ;
           and
           ,
           especially
           ,
           to
           such
           unintelligible
           points
           as
           Formal
           Composition
           and
           Mutation
           .
           But
           I
           must
           beg
           their
           Patience
           to
           suspend
           their
           thoughts
           till
           we
           come
           to
           the
           Proof
           of
           Formal
           Mutation
           ,
           which
           we
           are
           not
           yet
           got
           to
           .
           What
           we
           are
           now
           about
           ,
           is
           barely
           to
           declare
           and
           lay
           open
           the
           Scheme
           of
           the
           Aristotelian
           Doctrin
           ;
           resting
           confident
           that
           in
           the
           sequel
           of
           this
           Discourse
           ,
           the
           main
           point
           we
           have
           undertaken
           will
           be
           forced
           upon
           them
           with
           such
           Evidence
           ,
           that
           it
           will
           be
           unavoidably
           necessary
           to
           admit
           it
           .
           In
           the
           mean
           time
           the
           Aristotelians
           ,
           with
           so
           less
           Assurance
           than
           they
           use
           Confidence
           ,
           do
           peremptorily
           challenge
           their
           thoughts
           ,
           and
           bring
           them
           as
           Witnesses
           against
           themselves
           ,
           if
           ever
           they
           reflected
           on
           the
           Common
           Rudiments
           of
           True
           Logick
           ,
           and
           they
           set
           upon
           them
           thus
           .
        
         
           9.
           
           It
           must
           be
           granted
           that
           we
           cannot
           have
           Science
           of
           any
           thing
           but
           by
           means
           of
           Discourse
           ;
           
           That
           the
           most
           Exact
           ,
           and
           most
           Evident
           Discourses
           are
           those
           we
           call
           Syllogisms
           :
           That
           Syllogisms
           are
           resolved
           into
           Propositions
           ;
           and
           Propositions
           into
           
             Two
             Terms
          
           ,
           and
           a
           Copula
           that
           connects
           them
           :
           That
           all
           that
           we
           can
           say
           of
           those
           Parts
           of
           a
           Proposition
           is
           ,
           that
           they
           are
           Notions
           ,
           or
           Meanings
           of
           the
           Words
           that
           express
           them
           :
           That
           ,
           therefore
           ,
           all
           Discourse
           is
           built
           on
           the
           right
           putting
           together
           of
           these
           Notions
           ,
           and
           can
           be
           built
           on
           nothing
           else
           ,
           nor
           made
           on
           
             any
             
             
             
             
             
             other
          
           fashion
           :
           That
           no
           Discourse
           can
           be
           Solid
           but
           what
           is
           grounded
           on
           the
           
             Natures
             of
             the
             Things
          
           themselves
           :
           without
           which
           they
           must
           necessarily
           be
           Aiery
           and
           Chimerical
           ,
           and
           impossible
           to
           beget
           Knowledge
           :
           That
           ,
           for
           this
           reason
           ,
           our
           Notions
           ,
           which
           ground
           all
           our
           Discourse
           and
           Knowledge
           ,
           are
           the
           
             very
             Natures
          
           of
           the
           Things
           without
           us
           ,
           existing
           Spiritually
           in
           our
           Understanding
           ;
           That
           our
           Operations
           of
           
             Apprehending
             ,
             Iudging
          
           ,
           and
           Discoursing
           of
           the
           Natures
           of
           Things
           being
           Immanent
           ,
           or
           Perform'd
           and
           Perfected
           
             within
             us
          
           ,
           the
           Objects
           of
           those
           Operations
           ,
           or
           the
           very
           
             Natures
             of
             the
             Things
          
           ,
           must
           be
           likewise
           
             within
             us
          
           :
           That
           't
           is
           Evident
           by
           Experience
           that
           we
           do
           make
           Diverse
           Conceptions
           or
           Notions
           of
           the
           same
           Thing
           ;
           that
           is
           ,
           all
           the
           Operations
           of
           our
           Mind
           are
           built
           on
           those
           Partial
           and
           Inadequate
           Notions
           of
           the
           Thing
           about
           which
           we
           are
           to
           Discourse
           :
           That
           we
           can
           frame
           a
           
             great
             Number
          
           of
           these
           Abstracted
           or
           Partial
           Notions
           of
           the
           same
           Thing
           ,
           and
           many
           of
           them
           Intrinsecal
           ones
           :
           That
           ,
           therefore
           ,
           that
           Thing
           must
           have
           
             in
             it
          
           what
           corresponds
           to
           all
           those
           several
           Notions
           ;
           which
           we
           call
           
             Formal
             Composition
          
           :
           That
           ,
           hence
           ,
           there
           is
           a
           Divisibility
           in
           the
           Thing
           as
           grounding
           one
           of
           those
           Notions
           from
           the
           same
           thing
           as
           grounding
           Another
           of
           them
           ,
           by
           reason
           that
           Natural
           Causes
           are
           apt
           to
           work
           upon
           the
           Thing
           according
           to
           that
           
             in
             it
          
           (
           or
           that
           part
           of
           it
           ,
           as
           it
           were
           )
           which
           is
           thus
           conceiv'd
           ,
           and
           yet
           not
           work
           upon
           it
           according
           to
           what
           
             in
             it
          
           is
           otherwise
           conceiv'd
           ,
           or
           ,
           to
           what
           grounds
           a
           different
           Notion
           .
           Whence
           they
           make
           account
           is
           inferr●d
           this
           Grand
           Conclusion
           ,
           that
           therefore
           
             There
             is
          
           FORMAL
           MUTATION
           ,
           
           in
           regard
           it
           can
           be
           wrought
           upon
           according
           to
           that
           
             in
             it
          
           which
           corresponds
           to
           the
           Notion
           of
           FORM
           ,
           and
           not
           to
           that
           
             in
             it
          
           which
           answers
           to
           the
           Notion
           of
           Matter
           :
           Whence
           follows
           unavoidably
           that
           there
           is
           
             Formal
             Composition
             ,
             Divisibility
             and
             Mutation
             in
             it
             ,
          
           as
           is
           above
           explained
           .
           Which
           Conclusion
           must
           necessarily
           follow
           ,
           if
           they
           allow
           (
           as
           they
           must
           )
           this
           Method
           of
           Discoursing
           ;
           each
           part
           of
           which
           has
           been
           made
           good
           in
           the
           foregoing
           Treatise
           .
           And
           the
           Aristotelians
           presume
           it
           is
           altogether
           Impossible
           for
           them
           to
           assign
           
             any
             other
          
           that
           can
           bear
           the
           least
           show
           of
           Sense
           or
           Coherence
           .
        
         
           9.
           
           The
           Peripatetick
           School
           has
           yet
           another
           great
           Exception
           against
           the
           Corpuscularians
           ;
           
           which
           is
           ,
           that
           ,
           because
           their
           Schemes
           do
           not
           take
           their
           rise
           from
           our
           solid
           
             Natural
             Notions
          
           ,
           made
           by
           Impressions
           of
           the
           Things
           upon
           our
           Senses
           ,
           and
           thence
           convey'd
           to
           the
           Mind
           ;
           they
           come
           by
           this
           means
           to
           have
           little
           regard
           to
           the
           
             Nature
             of
             the
             Things
          
           ,
           or
           to
           their
           
             Metaphysical
             Verity
          
           ,
           the
           only
           Firm
           and
           Deep-laid
           Ground
           of
           all
           Knowledge
           .
           Through
           which
           neglect
           having
           render'd
           themselves
           Incapable
           of
           laying
           any
           First
           on
           Self-evident
           Principles
           ,
           (
           taken
           from
           our
           most
           Firm
           and
           most
           Radical
           Conceptions
           of
           the
           Thing
           ,
           and
           Predicated
           of
           it
           accordingly
           )
           to
           which
           they
           may
           finally
           reduce
           their
           Discou●ses
           ;
           hence
           ,
           they
           are
           forced
           to
           coin
           to
           themselves
           Principles
           from
           their
           
             own
             Wit
          
           and
           Fancy
           :
           Out
           of
           which
           they
           contrive
           certain
           Hypotheses
           ;
           which
           granted
           ,
           they
           hope
           they
           can
           make
           some
           congruous
           Explication
           of
           Nature
           .
           By
           which
           manner
           of
           proceeding
           ,
           their
           Systems
           of
           Natural
           
           Philosophy
           ,
           being
           Grounded
           on
           such
           
             Supposed
             Principles
          
           ,
           is
           meerly
           Conditional
           or
           Hypothetical
           .
           Whence
           ,
           they
           not
           only
           disable
           themselves
           from
           Concluding
           any
           thing
           ,
           or
           Advancing
           Science
           ;
           but
           ,
           instead
           of
           doing
           this
           ,
           which
           is
           the
           Duty
           of
           a
           Philosopher
           ,
           they
           breed
           an
           utter
           Despair
           of
           it
           ,
           and
           introduce
           meer
           Scepticism
           .
           To
           pursue
           the
           Truth
           of
           which
           is
           not
           our
           Task
           at
           present
           ,
           nor
           sutes
           it
           with
           our
           intended
           Brevity
           .
        
         
           
           10.
           
           Yet
           to
           show
           the
           Justice
           of
           this
           Objection
           ,
           it
           may
           suffice
           to
           remark
           at
           present
           ,
           that
           neither
           does
           Epicurus
           regard
           the
           
             Intrinsecal
             Nature
          
           of
           his
           Plenum
           or
           Atomes
           ,
           or
           go
           about
           to
           show
           why
           they
           must
           be
           so
           Infractil
           ,
           nor
           
             in
             what
          
           their
           more
           than
           Adamantin
           Hardness
           consists
           ;
           nor
           how
           the
           Potential
           parts
           of
           these
           Atomes
           do
           come
           to
           have
           such
           an
           insuperably-Firm
           Coherence
           .
           Nor
           yet
           does
           Cartesius
           explicate
           to
           us
           
             of
             what
             Nature
          
           his
           
             First
             Mass
             of
             Matter
          
           is
           ;
           
             what
             Degree
          
           of
           Consistency
           or
           Density
           it
           has
           ;
           and
           ,
           if
           any
           (
           as
           it
           must
           have
           some
           or
           
             o●her
             )
             why
          
           it
           was
           to
           be
           of
           that
           Density
           ,
           or
           
             in
             what
          
           that
           Density
           consists
           .
           Which
           shows
           that
           neither
           of
           them
           regarded
           or
           minded
           the
           
             Intrinsecal
             Nature
          
           of
           their
           
             First
             Matter
          
           ;
           tho'
           this
           must
           needs
           have
           had
           great
           Influence
           on
           the
           Oeconomy
           of
           the
           World
           ,
           and
           have
           afforded
           us
           much
           Light
           to
           know
           the
           Constitution
           and
           Temper
           of
           Natural
           Bodies
           ,
           and
           consequently
           of
           their
           Proper
           Causes
           and
           Effects
           ;
           as
           also
           of
           many
           Intrinsecal
           Modifications
           of
           them
           ,
           highly
           conducing
           to
           give
           account
           of
           ,
           and
           explicate
           the
           Operations
           of
           Natural
           Agents
           .
           The
           only
           thing
           they
           seem
           to
           have
           regarded
           was
           the
           Extension
           of
           their
           First
           Matter
           ,
           and
           the
           Motion
           ,
           
           Figure
           and
           Situation
           of
           it's
           parts
           ;
           which
           are
           Extrinsical
           or
           Common
           Considerations
           ;
           but
           to
           give
           any
           account
           of
           what
           Intrinsecal
           or
           Essential
           Nature
           that
           Matter
           was
           ,
           they
           are
           perfectly
           silent
           .
           They
           suppose
           it
           to
           be
           ,
           but
           they
           do
           not
           so
           much
           as
           Suppose
           it
           to
           be
           of
           such
           or
           such
           an
           Intrinsical
           Nature
           ;
           which
           yet
           they
           must
           be
           bound
           to
           do
           ,
           since
           all
           Extrinsical
           respects
           came
           by
           Motion
           ,
           which
           was
           not
           yet
           begun
           .
           Or
           ,
           if
           Epicurus
           does
           ,
           by
           making
           his
           Atomes
           Infractil
           ,
           't
           is
           both
           said
           gratis
           ;
           and
           ,
           besides
           ,
           he
           gives
           us
           no
           Account
           in
           what
           that
           Quality
           of
           Indissoluble
           Hardness
           consists
           ,
           or
           how
           it
           is
           to
           be
           Explicated
           .
        
         
           11.
           
           Hence
           the
           Peripateticks
           alledge
           that
           ,
           however
           the
           Authors
           of
           those
           Sects
           are
           men
           of
           Great
           Wits
           and
           strong
           Brains
           ,
           (
           for
           't
           is
           not
           a
           Task
           for
           Ordinary
           Capacities
           to
           undertake
           a
           Design
           that
           fathoms
           and
           comprehends
           
             all
             Nature
          
           )
           yet
           they
           can
           never
           begin
           with
           Evident
           Categorical
           Propositions
           and
           
             First
             Principles
          
           ,
           or
           carry
           on
           their
           Discourses
           so
           as
           to
           bear
           the
           Test
           of
           True
           Logick
           ;
           but
           ,
           either
           their
           Principles
           must
           be
           far
           from
           Self-evident
           ,
           and
           must
           
             need
             Proof
          
           ,
           which
           is
           against
           the
           nature
           of
           First
           Principles
           ;
           or
           else
           their
           Consequences
           must
           be
           Loose
           and
           Slack
           .
           And
           the
           only
           way
           to
           refute
           this
           Objection
           is
           ,
           for
           some
           of
           their
           School
           to
           put
           it
           to
           the
           Trial
           by
           laying
           their
           Principles
           ,
           and
           ,
           proceeding
           forwards
           ,
           to
           draw
           all
           along
           Evident
           Conclusions
           without
           intermingling
           their
           own
           Suppositions
           .
           But
           the
           Peripateticks
           are
           very
           Confident
           they
           neither
           
             can
             do
          
           this
           ,
           nor
           will
           ever
           Attempt
           it
           .
           I
           mean
           so
           as
           to
           carry
           it
           along
           with
           Connexion
           and
           Evidence
           ;
           in
           which
           Spinoza
           ,
           tho'
           perhaps
           the
           best
           
           Writer
           of
           the
           Cartesian
           School
           falls
           ,
           very
           short
           ,
           and
           pieces
           out
           his
           Discourse
           with
           many
           unprov'd
           Suppositions
           ;
           as
           is
           hinted
           above
           in
           my
           Preface
           .
        
         
           12.
           
           And
           hence
           it
           is
           that
           the
           Corpuscularians
           ,
           being
           forced
           by
           their
           Cause
           to
           decline
           such
           a
           severe
           Method
           ,
           
           strive
           to
           avail
           themselves
           and
           uphold
           their
           Cause
           by
           Witty
           Discourses
           ,
           Smooth
           Language
           ,
           Clear
           Expressions
           ,
           Apt
           Similitudes
           ,
           Ingenious
           Experiments
           that
           bear
           a
           Semblance
           of
           Agreeing
           with
           their
           Doctrin
           ,
           and
           such
           like
           Stratagems
           ,
           to
           make
           a
           Plausible
           Show
           of
           Science
           .
           But
           their
           Chief
           Reliance
           is
           on
           the
           Facil
           and
           Familiar
           Appearances
           to
           Fancy
           ;
           with
           which
           they
           court
           that
           Delusive
           and
           easily
           Deluded
           Faculty
           :
           And
           ,
           to
           this
           end
           ,
           they
           gratifie
           it
           with
           such
           Proposals
           as
           are
           apt
           to
           sink
           into
           it
           most
           pleasingly
           ;
           such
           as
           are
           Particles
           of
           Matter
           ,
           whose
           Variety
           of
           Imaginary
           Figures
           ,
           and
           the
           Diverse
           Positions
           of
           them
           ,
           they
           ,
           without
           Study
           ,
           quickly
           apprehend
           .
           And
           conceiting
           that
           all
           is
           done
           when
           they
           have
           thus
           Fancy'd
           or
           Apprehended
           them
           ,
           they
           argue
           thus
           ;
           If
           these
           Pores
           and
           Parts
           will
           do
           the
           business
           ,
           what
           need
           is
           there
           of
           those
           Abstruse
           and
           Metaphysical
           Speculations
           of
           
             Formal
             Composition
          
           and
           Mutation
           ,
           and
           those
           many
           
             Intrinsical
             Changes
          
           ,
           of
           which
           Fancy
           ,
           can
           frame
           no
           Idea's
           or
           Shapes
           .
           And
           ,
           indeed
           ,
           such
           high
           Points
           seem
           to
           that
           Superficial
           Faculty
           
             Mysterious
             Whimsies
          
           ;
           they
           disgust
           it
           with
           the
           Laboriousness
           of
           comprehending
           them
           ;
           and
           persuade
           men
           of
           Fancy
           't
           is
           Impossible
           to
           explicate
           Nature
           by
           such
           Principles
           ,
           because
           they
           are
           rais'd
           beyond
           it's
           
           reach
           .
           And
           ,
           indeed
           ,
           if
           Nature
           could
           be
           solidly
           explicated
           by
           a
           kind
           of
           Contessellation
           of
           Particles
           ,
           Fancy
           would
           have
           (
           as
           it
           never
           has
           )
           
             Some
             Reason
          
           :
           But
           ,
           if
           ,
           upon
           Examination
           ,
           we
           come
           to
           find
           that
           such
           Schemes
           go
           no
           deeper
           than
           the
           Surface
           of
           the
           Essences
           of
           Things
           ,
           that
           they
           can
           never
           reach
           to
           the
           Bottom-Principles
           of
           Nature
           ,
           nor
           give
           Solid
           Satisfaction
           of
           the
           true
           Intrinsical
           Natures
           of
           any
           thing
           ,
           to
           the
           Judgment
           attending
           to
           Maxims
           of
           
             Evident
             Reason
          
           ,
           and
           to
           
             true
             Logick
          
           ;
           then
           we
           must
           be
           forc'd
           to
           follow
           the
           Aristotelian
           Doctrin
           ,
           and
           have
           Recourse
           to
           Intrinsical
           and
           
             Formal
             Mutation
          
           ;
           especially
           ,
           if
           the
           Necessi●y
           of
           Allowing
           it
           shall
           happen
           to
           be
           Demonstated
           .
        
         
           13.
           
           To
           do
           which
           being
           our
           present
           Work
           ,
           we
           will
           begin
           with
           Epicurus
           ,
           
           a
           Scholar
           of
           the
           First
           Class
           in
           the
           School
           of
           Democritus
           .
           This
           Philosopher
           (
           if
           we
           may
           call
           him
           so
           )
           puts
           Innumerable
           Atomes
           ,
           or
           rather
           (
           contrary
           to
           a
           Clear
           Demonstration
           )
           an
           
             Actually
             Infinit
          
           Number
           of
           them
           ,
           and
           of
           an
           Infinit
           Number
           of
           Figures
           ,
           descending
           in
           an
           Infinit
           
             Imaginary
             Space
          
           or
           Vacuity
           ;
           some
           of
           them
           downwards
           ,
           some
           of
           them
           overthwart
           (
           according
           as
           his
           Hypothesis
           had
           occasion
           )
           that
           so
           they
           might
           overtake
           their
           fellow-Atomes
           .
           With
           which
           ,
           clinging
           together
           by
           virtue
           of
           their
           meer
           Figures
           ,
           they
           compound
           several
           Worlds
           ,
           and
           every
           particular
           Body
           in
           each
           of
           those
           Worlds
           .
           That
           Natural
           Bodies
           become
           Rare
           or
           Dense
           ,
           according
           as
           they
           have
           in
           them
           more
           or
           fewer
           of
           those
           Atomes
           ,
           or
           (
           as
           they
           call
           it
           )
           Plenum
           ,
           in
           proportion
           to
           the
           Vacuum
           .
           Thus
           much
           in
           common
           of
           his
           Hypothesis
           ;
           
           which
           ,
           were
           the
           circumstance
           proper
           ,
           it
           were
           easie
           to
           show
           ,
           (
           besides
           it
           being
           Vnprov'd
           )
           be
           a
           Hotch-potch
           of
           the
           most
           Refined
           Nonsense
           ,
           in
           every
           particular
           Sentence
           ,
           and
           almost
           in
           every
           word
           ;
           notwithstanding
           the
           Explications
           and
           Patronage
           which
           
             Gassendus
             ,
             Lucretius
          
           ,
           and
           our
           Dr.
           Charleton
           have
           lent
           him
           .
           While
           I
           am
           speaking
           of
           his
           Tenet
           ,
           I
           note
           here
           by
           the
           way
           ,
           that
           by
           the
           Indivisibility
           of
           his
           Atomes
           ,
           he
           means
           Insuperable
           Hardness
           or
           Absolute
           Infractilness
           ;
           and
           not
           that
           they
           consist
           in
           a
           Point
           ,
           or
           want
           Extension
           ;
           as
           he
           is
           understood
           by
           Mr.
           
             Le
             Grand
          
           in
           his
           
             Entire
             Body
             of
             Phylosophy
          
           ,
           Part
           4.
           c.
           4.
           
           §
           .
           6.
           
           For
           ,
           to
           think
           that
           ,
           since
           he
           makes
           them
           of
           several
           Figures
           ,
           there
           should
           want
           room
           or
           space
           to
           admit
           Division
           ,
           could
           not
           be
           meant
           by
           such
           men
           as
           Epicurus
           or
           Gassendus
           .
           But
           ,
           to
           return
           to
           our
           business
           ,
           what
           concerns
           us
           at
           present
           is
           this
           ,
           that
           let
           him
           contrive
           his
           Scheme
           as
           he
           pleases
           (
           for
           ,
           in
           such
           Fantastick
           Philosophy
           ,
           all
           is
           as
           pleases
           Fancy
           ,
           
             the
             Painter
          
           )
           yet
           he
           must
           be
           forced
           to
           grant
           Intrinsecal
           and
           FORMAL
           MUTATION
           ,
           even
           while
           he
           most
           industriously
           strives
           to
           avoid
           it
           .
           At
           least
           ,
           tho'
           ,
           perhaps
           ,
           his
           Followers
           will
           not
           own
           the
           Conclusion
           ,
           yet
           they
           must
           allow
           the
           Grounds
           of
           it
           ,
           or
           the
           Principles
           that
           ought
           to
           inferr
           it
           .
        
         
           14.
           
           To
           show
           which
           we
           ask
           ,
           Are
           all
           his
           Atomes
           of
           the
           
             same
             Matter
          
           ?
           
           He
           must
           grant
           it
           ;
           for
           he
           allows
           no
           difference
           between
           them
           ,
           but
           that
           of
           Figure
           .
           Again
           ,
           each
           of
           those
           Atomes
           must
           be
           granted
           to
           be
           an
           Ens
           or
           Thing
           ,
           because
           it
           can
           and
           does
           Exist
           alone
           ;
           and
           ,
           to
           be
           a
           
             Distinct
             Ens
          
           from
           all
           the
           Other
           Atomes
           ;
           for
           ,
           otherwise
           ,
           all
           
           his
           several
           Atomes
           might
           be
           but
           
             One
             Ens
          
           or
           One
           Atome
           ;
           which
           is
           both
           a
           flat
           Contradiction
           ,
           and
           ,
           besides
           ,
           quite
           destroys
           his
           own
           Hypothesis
           .
           Wherefore
           ,
           each
           Atome
           must
           have
           something
           
             in
             it
          
           ,
           that
           makes
           it
           a
           
             Distinct
             Ens
          
           ,
           or
           distinguishes
           it
           from
           all
           the
           rest
           ;
           which
           cannot
           be
           the
           Matter
           of
           the
           Atome
           ;
           for
           That
           is
           Common
           to
           them
           All
           ;
           and
           what
           is
           
             Common
             to
             all
          
           ,
           cannot
           
             distinguish
             One
             from
             Another
          
           .
           And
           ,
           if
           there
           be
           Somewhat
           in
           each
           Atome
           that
           makes
           it
           a
           
             Distinct
             Ens
          
           ,
           then
           (
           Essence
           being
           that
           which
           formally
           constitutes
           an
           Ens
           ,
           )
           it
           gives
           it
           a
           
             Distinct
             Essence
          
           ,
           or
           distinguishes
           it
           Essentially
           ;
           which
           is
           what
           the
           Aristotelians
           mean
           by
           an
           
             Essential
             Form.
          
           So
           that
           they
           are
           at
           unawares
           ,
           in
           despite
           of
           their
           own
           Doctrine
           ,
           become
           (
           thus
           far
           )
           Aristotelians
           .
        
         
           15.
           
           To
           proceed
           ;
           Therefore
           it
           is
           not
           Impossible
           but
           each
           Atome
           may
           be
           Chang'd
           according
           to
           the
           Form
           ,
           and
           not
           according
           to
           the
           Matter
           ;
           that
           is
           ,
           each
           Atome
           is
           Capable
           of
           
             Formal
             Mutation
          
           .
           Which
           I
           thus
           demonstrate
           ,
           
             
               Whatever
               does
               not
               imply
               a
               Contradiction
               is
               not
               Impossible
               ;
               but
            
             
               The
               putting
               each
               Atome
               to
               be
               Chang'd
               another
               to
               the
               Form
               ,
               and
               not
               according
               to
               the
               Matter
               ,
               does
               not
               imply
               a
               Contradiction
               ;
               therefore
            
             
               The
               putting
               each
               Atome
               to
               be
               thus
               Chang'd
               is
               not
               Impossible
               .
            
          
        
         
           The
           Minor
           ,
           only
           which
           can
           need
           Proof
           ,
           is
           thus
           Evidenc'd
           .
           For
           ,
           since
           a
           Contradiction
           is
           no
           where
           but
           
             in
             our
             Vnderstanding
          
           ,
           there
           can
           
           be
           no
           Contradiction
           unless
           the
           Same
           be
           Affirm'd
           and
           
             Deny'd
             Secundum
             Idem
          
           ,
           or
           according
           to
           the
           same
           Notion
           or
           Respect
           ,
           in
           our
           Understanding
           .
           But
           ,
           this
           cannot
           be
           in
           our
           case
           :
           For
           the
           Notions
           of
           the
           Matter
           and
           Form
           of
           each
           Atome
           (
           as
           has
           been
           in
           the
           last
           §
           .
           Metaphysically
           demonstrated
           from
           the
           natures
           of
           Idem
           and
           Diversum
           )
           are
           Distinct
           Notions
           that
           is
           ,
           Distinct
           Considerations
           ,
           Regards
           or
           Respects
           of
           the
           same
           Thing
           ;
           and
           therefore
           ,
           to
           Affirm
           that
           the
           Atome
           is
           Chang'd
           according
           to
           One
           of
           those
           Different
           Regards
           or
           Notions
           ,
           viz.
           the
           Form
           ,
           and
           Not-chang'd
           according
           to
           the
           Other
           ,
           viz.
           the
           Matter
           ,
           has
           not
           the
           least
           show
           of
           Affirming
           and
           Denying
           
             secundum
             idem
          
           ;
           nor
           ,
           consequently
           ,
           the
           least
           show
           of
           a
           Contradiction
           .
           Wherefore
           it
           is
           evidently
           Demonstrable
           from
           plain
           Logick
           ,
           acknowledg'd
           by
           all
           Mankind
           ,
           that
           it
           is
           Possible
           each
           Atom
           should
           be
           Chang'd
           according
           to
           the
           Form
           or
           
             Formally
             Chang'd
          
           ;
           whence
           ,
           if
           there
           be
           Causes
           in
           Nature
           sufficient
           to
           change
           it
           ,
           it
           will
           be
           Actually
           Chang'd
           or
           Broken
           ;
           that
           is
           ,
           it
           will
           undergo
           such
           a
           Mutation
           as
           is
           not
           only
           Formal
           ,
           but
           Essential
           ;
           because
           the
           former
           Ens
           is
           no
           more
           when
           Two
           Entities
           are
           made
           of
           it
           .
           It
           remains
           then
           only
           to
           examin
           whether
           there
           be
           sufficient
           Causes
           in
           Nature
           to
           work
           this
           Change
           ,
           supposing
           each
           Atom
           of
           it's
           own
           Nature
           Changeable
           ,
           as
           has
           been
           demonstrated
           .
           
        
         
           16.
           
           In
           order
           to
           which
           we
           are
           to
           reflect
           that
           Epicurus
           puts
           those
           Atomes
           of
           his
           to
           be
           of
           
           all
           imaginable
           Figures
           :
           Wherefore
           ,
           there
           must
           be
           some
           of
           them
           like
           Needles
           ,
           ending
           in
           the
           smallest
           Point
           that
           can
           be
           conceiv'd
           .
           Others
           full
           of
           Pores
           or
           very
           small
           holes
           ,
           into
           which
           some
           of
           these
           sharpest
           Points
           will
           light
           ;
           and
           the
           more
           bulky
           part
           of
           the
           Atome
           not
           being
           able
           to
           enter
           it
           ,
           that
           Point
           will
           remain
           Wedg'd
           in
           that
           Pore
           or
           Cavity
           .
           Now
           this
           Point
           of
           the
           Atome
           may
           be
           so
           almost
           infinitely
           Slender
           ,
           that
           the
           least
           Impulse
           of
           other
           Atomes
           ,
           crouding
           and
           pressing
           upon
           it
           ,
           may
           be
           able
           to
           break
           it
           ;
           much
           more
           ,
           when
           it
           happens
           (
           as
           it
           needs
           must
           )
           that
           the
           vast
           weight
           of
           Mountains
           or
           a
           great
           Part
           of
           the
           Body
           of
           the
           Earth
           do
           press
           with
           a
           Transverse
           or
           Side-motion
           upon
           that
           Atome
           .
           In
           which
           case
           ,
           it
           will
           be
           impossible
           to
           conceive
           how
           that
           smallest
           Point
           ,
           perhaps
           a
           million
           of
           times
           less
           than
           a
           Hair
           can
           be
           able
           to
           resist
           such
           a
           stupendious
           Pressure
           .
           The
           same
           may
           be
           said
           of
           those
           Atomes
           made
           like
           our
           Hooks
           ,
           clasping
           with
           another
           Hooked
           one
           ,
           when
           a
           very
           strong
           Divulsive
           force
           ,
           able
           to
           rend
           Rocks
           asunder
           ,
           tears
           the
           Compound
           several
           ways
           ;
           as
           when
           Mines
           of
           Gun-powder
           blow
           up
           Castles
           or
           Mountains
           .
           Wherefore
           ,
           since
           (
           as
           has
           been
           shown
           )
           the
           Atome
           is
           Capable
           of
           being
           Broken
           ,
           that
           is
           ,
           Capable
           to
           be
           Intrinsecally
           or
           Formally
           Chang'd
           ,
           and
           there
           are
           Causes
           sufficient
           to
           break
           it
           ;
           it
           follows
           that
           (
           whatever
           Epicurus
           does
           extravagantly
           ,
           and
           against
           the
           Sense
           of
           Mankind
           ,
           suppose
           )
           his
           Atomes
           would
           be
           
             de
             facto
          
           Broken
           ;
           that
           is
           Two
           Entities
           would
           be
           made
           anew
           ,
           and
           the
           Vnity
           (
           that
           is
           the
           Entity
           )
           of
           the
           Former
           Ens
           or
           Atome
           would
           be
           destroy'd
           ;
           and
           ,
           consequently
           ,
           there
           
           must
           be
           not
           only
           Intrinsecal
           ,
           but
           Essential
           ,
           that
           is
           ,
           the
           Greatest
           of
           
             Formal
             Mutations
          
           ,
           made
           in
           his
           Atomes
           .
        
         
           17.
           
           The
           same
           is
           Demonstrated
           from
           the
           Notion
           of
           Mutation
           it self
           ,
           
           and
           the
           Effects
           it
           causes
           in
           our
           Understanding
           .
           I
           discourse
           thus
           ,
           Our
           Words
           express
           our
           Notions
           ,
           and
           our
           Notions
           (
           unless
           they
           be
           Fictitious
           )
           are
           taken
           from
           the
           Thing
           .
           Wherefore
           ,
           unless
           there
           be
           
             some
             Change
          
           or
           other
           in
           the
           Thing
           ,
           our
           Notions
           ,
           and
           ,
           consequently
           ,
           our
           Expressions
           and
           Denominations
           ,
           must
           still
           be
           the
           same
           .
           But
           ,
           when
           
             Local
             Motion
          
           of
           the
           Atom
           is
           made
           in
           the
           Vacuum
           ,
           we
           must
           be
           forced
           to
           speak
           of
           it
           or
           Denominate
           it
           diversly
           ,
           and
           to
           say
           it
           is
           now
           Here
           ,
           now
           There
           ,
           or
           
             in
             another
             place
          
           than
           it
           was
           before
           ;
           for
           ,
           otherwise
           ,
           it
           could
           not
           be
           said
           truly
           to
           be
           
             mov'd
             Locally
          
           if
           it
           did
           not
           
             change
             Place
          
           .
           There
           must
           then
           be
           some
           Novelty
           or
           some
           Change
           in
           some
           Thing
           or
           other
           to
           ground
           this
           New
           Notion
           ,
           which
           causes
           this
           New
           Denomination
           .
           Themselves
           will
           not
           say
           't
           is
           in
           the
           Vacuum
           ;
           and
           ,
           should
           they
           say
           so
           ,
           it
           would
           be
           perfect
           Nonsense
           ;
           for
           the
           Vacuum
           ,
           being
           nothing
           ,
           cannot
           be
           
             Capable
             of
             Change
          
           ;
           Therefore
           this
           Novelty
           or
           Change
           must
           be
           in
           the
           Atome
           .
           Otherwise
           ,
           did
           
             all
             the
             Causes
          
           whatever
           remain
           the
           Same
           ,
           the
           
             same
             Effect
          
           ,
           viz.
           the
           
             same
             Notion
          
           and
           the
           
             same
             Denomination
          
           ,
           and
           not
           a
           Different
           one
           ,
           must
           ensue
           ;
           or
           else
           there
           would
           be
           an
           Effect
           (
           viz.
           this
           
             New
             Notion
          
           and
           
             Denomination
             )
             without
             any
             Cause
          
           ,
           which
           is
           Impossible
           .
           Wherefore
           't
           is
           Logically
           Demonstrated
           that
           there
           must
           be
           
             Formal
             Mutation
          
           made
           in
           the
           Atome
           .
        
         
         
           17.
           
           Perhaps
           they
           will
           say
           (
           for
           such
           Discoursers
           think
           they
           have
           given
           a
           sufficient
           Answer
           if
           they
           can
           but
           give
           us
           a
           
             New
             Word
          
           )
           there
           is
           only
           an
           Extrinsical
           Change
           made
           by
           the
           Application
           of
           the
           parts
           in
           the
           Atom
           to
           Different
           parts
           of
           the
           Vacuum
           .
           
           But
           first
           a
           Vacuum
           can
           have
           
             no
             parts
          
           ,
           much
           less
           any
           Difference
           of
           Parts
           .
           Next
           ,
           an
           
             Extrinsical
             Change
          
           is
           a
           most
           Improper
           Expression
           ,
           and
           signifies
           a
           Thing
           may
           be
           Chang'd
           ,
           and
           yet
           
             no
             Change
             in
             it
          
           .
           But
           ,
           suppose
           we
           should
           admit
           those
           Words
           ,
           yet
           themselves
           must
           say
           an
           Extrinsical
           Change
           means
           or
           implies
           a
           Change
           in
           some
           Extrinsical
           Thing
           which
           is
           realy
           and
           Intrinsically
           Changed
           :
           and
           which
           ,
           by
           being
           thus
           Changed
           ,
           give
           an
           Extrinsical
           Denomination
           to
           
             Another
             Thing
          
           ;
           which
           is
           all
           they
           can
           mean
           by
           these
           words
           [
           
             Extrinsical
             Change
          
           ]
           As
           when
           the
           Wall
           is
           Extrinsically
           denominated
           [
           Seen
           ]
           from
           the
           Act
           of
           my
           Seeing
           Power
           ,
           my
           Eye
           is
           Intrinsically
           Chang'd
           by
           having
           that
           Act
           ,
           and
           thence
           gives
           that
           Extrinsical
           Denomination
           to
           the
           Wall
           :
           And
           if
           the
           words
           [
           
             Extrinsically
             Chang'd
          
           ]
           have
           not
           this
           meaning
           ,
           they
           can
           have
           
             no
             Sense
          
           ,
           but
           are
           altogether
           Inexplicable
           .
           To
           be
           Cloath'd
           ,
           is
           an
           Extrinsical
           Denomination
           to
           the
           man
           on
           whom
           Cloaths
           are
           put
           :
           But
           then
           the
           Cloaths
           suffer
           an
           Intrinsical
           Change
           of
           their
           Figure
           ,
           and
           perhaps
           their
           Quantity
           ,
           by
           being
           fitted
           and
           acomodated
           to
           the
           Body
           of
           that
           man
           ,
           and
           the
           Air
           suffers
           the
           same
           while
           the
           Action
           or
           Motion
           of
           Cloathing
           is
           perform'd
           .
           To
           be
           
             Mov'd
             Locally
          
           is
           an
           
             Extrinsical
             Denomination
          
           to
           the
           Body
           that
           is
           Moved
           :
           but
           then
           ,
           
             Local
             Motion
          
           being
           a
           Division
           of
           the
           Medium
           through
           which
           that
           
           Motion
           is
           made
           ,
           there
           is
           an
           Intrinsical
           Change
           in
           the
           Medium
           Divided
           ,
           and
           a
           New
           Continuity
           of
           the
           parts
           of
           the
           thing
           Moved
           ,
           to
           New
           parts
           of
           the
           Medium
           ,
           is
           acquir'd
           ;
           which
           is
           a
           Quantitative
           ,
           and
           therefore
           an
           Intrinsical
           Mutation
           ;
           whence
           the
           Extrinsical
           Denomination
           of
           [
           Moved
           ]
           accrues
           to
           the
           Moved
           Body
           .
           Besides
           ,
           it
           is
           scarce
           possible
           in
           Nature
           ,
           where
           there
           can
           be
           no
           Action
           without
           some
           Degree
           of
           Reaction
           ,
           but
           the
           Body
           it self
           that
           is
           Moved
           must
           undergo
           some
           small
           Change.
           But
           now
           ,
           in
           the
           Scheme
           of
           Epicurus
           his
           Philosophy
           ,
           all
           things
           are
           quite
           otherwise
           ;
           since
           neither
           the
           Vacuum
           ,
           nor
           the
           Atoms
           (
           and
           he
           puts
           nothing
           else
           )
           even
           according
           to
           his
           own
           Doctrin
           ,
           are
           in
           the
           least
           degree
           Capable
           of
           Change
           :
           Wherefore
           he
           is
           convinced
           to
           Deny
           this
           Self-evident
           Maxim
           [
           
             Idem
             ,
             manens
             idem
             ,
             semper
             facit
             idem
             ,
          
           ]
           while
           he
           must
           affirm
           that
           there
           can
           be
           a
           
             New
             Effect
          
           ,
           (
           viz.
           that
           
             New
             Notion
          
           and
           Denomination
           )
           without
           any
           Novelty
           or
           Change
           in
           the
           Cause
           ,
           or
           the
           Thing
           ;
           that
           is
           ,
           he
           must
           put
           a
           
             New
             Effect
          
           without
           any
           
             New
             Cause
          
           ;
           or
           (
           which
           is
           the
           same
           )
           
             an
             Effect
             without
             a
             Cause
          
           .
        
         
           
           18.
           
           But
           ,
           leaving
           him
           ,
           and
           turning
           our
           Discourse
           to
           our
           Modern
           Corpuscularians
           ,
           the
           Cartesians
           :
           These
           Philosophers
           tell
           us
           the
           Particles
           of
           their
           Ma●ter
           are
           Crumbled
           or
           Shattered
           by
           
             Rubbing
             against
             one
             another
          
           .
           Wherefore
           their
           Matter
           ,
           and
           each
           Part
           of
           it
           was
           One
           Thing
           before
           it
           was
           Moved
           ,
           and
           now
           is
           by
           Motion
           become
           Many
           Things
           .
           Nor
           can
           it
           be
           deny'd
           ,
           but
           that
           All
           of
           them
           were
           Entities
           before
           their
           Motion
           ;
           since
           both
           that
           Whole
           Mass
           of
           Matter
           ,
           
           and
           each
           of
           the
           first
           Divided
           Parts
           ,
           were
           (
           antecedently
           to
           the
           
             Division
             )
             Capable
             of
             Existing
          
           apart
           ,
           and
           pre-suppos'd
           to
           the
           Division
           as
           the
           Subject
           of
           it
           .
           Wherefore
           ,
           both
           that
           Whole
           Bulk
           of
           Matter
           ,
           and
           each
           of
           those
           Parts
           ,
           by
           losing
           their
           Vnity
           did
           
             eo
             ipso
          
           lose
           their
           Entity
           too
           ;
           and
           ,
           consequently
           ,
           the
           respective
           Forms
           that
           constituted
           them
           such
           Entities
           ;
           which
           is
           the
           Greatest
           Formal
           and
           Intrinsical
           Mutation
           that
           can
           be
           ;
           and
           far
           Greater
           ,
           even
           by
           their
           own
           Doctrin
           ,
           than
           could
           be
           made
           afterwards
           ,
           according
           to
           any
           Accident
           or
           Modification
           of
           those
           foresaid
           Entities
           .
        
         
           19.
           
           Again
           ,
           since
           Motion
           cannot
           be
           made
           in
           an
           Instant
           ,
           that
           Mass
           of
           Matter
           must
           be
           granted
           to
           have
           been
           Created
           ,
           that
           is
           ,
           to
           have
           had
           Being
           ,
           antecedently
           ,
           in
           Priority
           of
           Nature
           ,
           to
           Motion
           .
           Wherefore
           ,
           it
           had
           in
           that
           Instant
           some
           kind
           of
           Intrinsecal
           Nature
           ;
           and
           somewhat
           
             in
             it
          
           which
           made
           it
           to
           be
           of
           that
           Nature
           :
           Hence
           I
           argue
           thus
           ;
           that
           Nature
           and
           the
           Form
           that
           constituted
           it
           ,
           is
           either
           Lost
           when
           it
           came
           to
           be
           Divided
           ,
           and
           then
           it
           was
           Intrinsecally
           and
           Formally
           Chang'd
           :
           Or
           else
           it
           retain'd
           that
           Nature
           after
           it
           was
           Divided
           ;
           and
           then
           't
           is
           Manifest
           that
           that
           Mass
           was
           Diminisht
           ,
           that
           is
           Chang'd
           according
           to
           its
           Extension
           (
           in
           regard
           the
           Greater
           Extension
           of
           that
           Original
           Mass
           was
           now
           made
           Less
           )
           and
           yet
           was
           Vnchang'd
           according
           to
           its
           Nature
           .
           Let
           them
           take
           which
           of
           these
           they
           please
           ,
           they
           must
           unavoidably
           yield
           there
           was
           Formal
           Mutation
           ;
           in
           the
           former
           case
           ,
           of
           its
           Essence
           ;
           in
           the
           Later
           of
           its
           Extension
           ;
           and
           a
           
             Formal
             Divisibil●ty
          
           in
           it
           ,
           either
           of
           its
           Form
           from
           
           its
           Matter
           ;
           or
           of
           its
           Extension
           from
           its
           Nature
           or
           Essence
           ;
           in
           regard
           it
           was
           by
           Motion
           ,
           Chang'd
           according
           to
           the
           One
           ,
           and
           not
           according
           to
           the
           Other
           .
           But
           ,
           now
           ,
           in
           case
           they
           make
           (
           as
           they
           do
           )
           Extension
           to
           be
           the
           Essential
           Form
           of
           that
           Matter
           ,
           Formal
           Mutation
           is
           made
           more
           Unavoidable
           ,
           and
           must
           be
           granted
           even
           by
           themselves
           .
        
         
           
           20.
           
           To
           understand
           the
           force
           of
           this
           Demonstration
           more
           Clearly
           ,
           it
           is
           to
           be
           noted
           that
           the
           Cartesians
           do
           not
           make
           their
           First
           Matter
           to
           be
           only
           an
           Abstracted
           Conception
           of
           an
           Ens
           or
           Body
           ,
           as
           it
           has
           in
           it
           a
           Power
           to
           have
           a
           Form
           and
           so
           to
           be
           a
           Thing
           ,
           as
           the
           Aristotelians
           do
           ;
           for
           which
           reason
           they
           rightly
           ,
           and
           acutely
           Define
           ,
           or
           rather
           Describe
           it
           ,
           as
           thus
           Abstracted
           by
           our
           consideration
           ,
           to
           be
           
             Neque
             Quid
             ,
             neque
             Quantum
             ,
             neque
             Quale
             ,
             neque
             aliquod
             aliud
             eorum
             quibus
             Ens
             determinatur
          
           ;
           in
           regard
           that
           ,
           as
           thus
           consider'd
           ,
           't
           is
           a
           meer
           Power
           to
           be
           any
           of
           them
           ,
           or
           all
           of
           them
           ,
           that
           is
           ,
           none
           of
           them
           Actually
           .
           But
           they
           put
           their
           first
           Matter
           to
           be
           Inform'd
           ;
           otherwise
           they
           could
           not
           put
           it
           to
           have
           Extension
           in
           it
           ,
           which
           must
           necessarily
           be
           granted
           to
           be
           a
           Form
           either
           Essentially
           Constituting
           it
           ,
           or
           some
           Accident
           or
           Modification
           of
           some
           Thing
           that
           has
           a
           Substantial
           Form.
           Whence
           ,
           they
           must
           hold
           that
           their
           First
           Matter
           is
           an
           Ens
           or
           Compleat
           Thing
           ,
           that
           is
           ,
           Compleatly
           
             Capable
             of
             Existing
          
           ;
           which
           appears
           farther
           by
           its
           Terminating
           the
           Action
           of
           Creation
           ;
           the
           peculiar
           Effect
           of
           which
           is
           to
           give
           
             Actual
             Being
          
           ;
           which
           concludes
           it
           to
           have
           been
           Compleat
           under
           the
           Notion
           of
           Ens
           ;
           since
           it
           is
           Self-evident
           
           that
           that
           
             cannot
             Actually
             be
             ,
             which
             is
             not
             Capable
             to
             be
          
           ;
           that
           is
           ,
           which
           is
           not
           an
           Ens.
           This
           Note
           reflected
           on
           ,
           it
           is
           manifest
           it
           must
           have
           a
           Nature
           of
           its
           own
           ,
           and
           Somewhat
           in
           it
           to
           constitute
           that
           Nature
           ,
           or
           some
           Essential
           Form
           ;
           and
           so
           is
           
             Formally
             Mutable
          
           (
           whether
           Extension
           be
           that
           Form
           or
           no
           )
           as
           is
           deduced
           by
           our
           Argument
           .
           §
           .
           19.
           
        
         
           21.
           
           To
           come
           up
           closer
           to
           them
           ,
           and
           enforce
           the
           Evidence
           of
           our
           Argument
           to
           a
           Nonplusage
           of
           their
           Cause
           ,
           we
           ask
           ▪
           Of
           what
           kind
           of
           Consistency
           was
           that
           Original
           Matter
           ,
           into
           which
           GOD
           (
           according
           to
           them
           )
           did
           infuse
           the
           first
           Motion
           ,
           and
           so
           Divided
           it
           .
           The
           very
           Terms
           tells
           us
           that
           it
           must
           have
           been
           of
           it's
           own
           Nature
           either
           Easie
           or
           Hard
           to
           be
           Divided
           ,
           nor
           do
           we
           ask
           the
           precise
           Degree
           ;
           Let
           them
           say
           't
           is
           either
           One
           or
           the
           Other
           ,
           or
           a
           Middle
           Degree
           between
           both
           ,
           we
           are
           so
           reasonable
           it
           shall
           serve
           the
           turn
           .
           It
           being
           then
           indifferent
           to
           our
           Question
           ,
           in
           this
           perfect
           silence
           of
           theirs
           we
           will
           g●ess
           as
           well
           as
           we
           can
           at
           what
           they
           should
           say
           as
           most
           congruous
           to
           their
           Doctrin
           ;
           and
           so
           we
           will
           suppose
           it
           to
           be
           Dense
           .
           We
           enquire
           next
           
             in
             what
          
           consists
           this
           Modification
           or
           Affection
           of
           it
           call'd
           Density
           ?
           or
           how
           they
           will
           explicate
           it
           ?
           Motion
           had
           not
           yet
           begun
           in
           that
           Instant
           in
           which
           it
           first
           was
           ,
           by
           the
           Means
           of
           which
           they
           put
           all
           Qualities
           (
           and
           this
           amongst
           the
           rest
           )
           to
           be
           Produced
           .
           If
           they
           should
           say
           )
           which
           yet
           I
           do
           not
           read
           they
           do
           ,
           nor
           so
           much
           as
           speak
           of
           it
           as
           't
           is
           found
           in
           their
           First
           Matter
           )
           that
           it
           consists
           in
           the
           Rest
           of
           it's
           Parts
           .
           'T
           is
           reply'd
           first
           that
           that
           Matter
           has
           
           as
           yet
           
             no
             Parts
          
           ,
           for
           these
           are
           made
           by
           Motion
           ,
           which
           was
           not
           in
           that
           Instant
           begun
           .
           Or
           ,
           if
           they
           mean
           only
           it's
           Potential
           parts
           ,
           or
           (
           which
           is
           the
           same
           )
           that
           One
           Actual
           Whole
           ;
           not
           to
           pose
           them
           by
           what
           virtue
           those
           Potential
           parts
           do
           formally
           cohere
           ,
           which
           without
           making
           Divisibility
           (
           which
           is
           Quantitative
           Vnity
           or
           Continuity
           )
           the
           Essence
           of
           Quantity
           is
           impossible
           to
           explicate
           ;
           the
           Question
           returns
           and
           we
           demand
           
             how
             Firmly
          
           those
           parts
           do
           cling
           together
           ;
           that
           is
           ,
           
             how
             Dense
          
           that
           Whole
           was
           ,
           and
           
             in
             what
          
           it's
           Density
           consisted
           !
           which
           we
           affirm
           must
           have
           been
           either
           
             in
             it's
          
           Intrinsical
           Nature
           or
           such
           a
           degree
           of
           Consistency
           (
           which
           is
           in
           it's
           being
           to
           such
           a
           degree
           
             more
             or
             less
          
           Divisible
           by
           Natural
           Causes
           )
           or
           in
           Nothing
           .
           Again
           ,
           if
           Density
           consisted
           in
           the
           Rest
           of
           it's
           Parts
           ,
           and
           there
           was
           most
           
             perfect
             Rest
          
           before
           there
           was
           any
           Motion
           ,
           then
           the
           Density
           of
           it
           must
           have
           surpassed
           
             all
             Degrees
          
           ;
           and
           ,
           therefore
           it
           must
           have
           been
           of
           the
           Nature
           of
           Epicurus
           his
           Atomes
           ;
           that
           is
           ,
           Insuperably
           and
           Essentially
           Incapable
           of
           being
           Divided
           ;
           which
           they
           must
           not
           say
           who
           make
           their
           Elements
           made
           by
           the
           Rubbing
           of
           some
           parts
           of
           the
           Matter
           against
           the
           others
           .
           Besides
           ,
           in
           tha●
           supposition
           GOD
           ,
           as
           the
           Author
           of
           Nature
           ,
           had
           offer'd
           Violence
           to
           his
           own
           Creation
           ,
           by
           Dividing
           it
           immediately
           at
           first
           .
           Lastly
           ,
           that
           Matter
           was
           of
           it's
           own
           nature
           Indifferent
           to
           be
           Mov'd
           or
           not-Mov'd
           ,
           that
           is
           ,
           Indifferent
           to
           Rest
           or
           Motion
           ;
           for
           Being
           and
           Extension
           abstract
           from
           both
           ;
           whereas
           in
           our
           case
           ,
           Density
           (
           and
           the
           same
           may
           be
           said
           had
           it
           been
           Rare
           )
           being
           Natural
           to
           it
           ,
           and
           not
           Adventitious
           
           or
           Accidental
           by
           the
           Operation
           of
           External
           Causes
           ;
           it
           could
           not
           have
           been
           Indifferent
           to
           it
           ;
           since
           every
           thing
           necessarily
           Requires
           what
           is
           Natural
           to
           it self
           .
           Nor
           is
           a
           Thing
           ,
           meerly
           by
           it's
           being
           in
           Rest
           ,
           of
           
             another
             Nature
          
           .
           To
           understand
           this
           more
           clearly
           ,
           let
           us
           consider
           this
           Proposition
           [
           
             That
             Thing
             call'd
             the
             First
             Matter
             is
             in
             Rest
          
           ]
           't
           is
           about
           the
           Essence
           or
           Nature
           or
           Intrinsecal
           Quality
           of
           the
           Subject
           of
           this
           Proposition
           we
           are
           Enquiring
           ;
           to
           which
           supervenes
           that
           Accidental
           Predicate
           of
           being
           in
           Rest.
           Wherefore
           ,
           to
           be
           
             in
             Rest
          
           does
           not
           alter
           the
           Intrinsecals
           of
           their
           
             First
             Matter
          
           ,
           but
           presupposes
           them
           ;
           and
           ,
           therefore
           ,
           all
           it's
           Intrinsecals
           must
           have
           belong'd
           to
           it
           of
           it's
           own
           nature
           ,
           whether
           it
           had
           happen'd
           to
           be
           
             in
             Rest
          
           ,
           or
           in
           Motion
           .
        
         
           22.
           
           Density
           then
           in
           their
           First
           Matter
           cannot
           be
           explicated
           by
           Rest
           ,
           nor
           ,
           consequently
           ,
           
           Rarity
           by
           Motion
           .
           Let
           us
           search
           then
           farther
           in
           what
           we
           can
           conceive
           it
           to
           consist
           ,
           or
           how
           it
           may
           be
           Explicated
           .
           Now
           ,
           we
           are
           to
           note
           ,
           that
           all
           Particular
           Natures
           or
           Notions
           ,
           are
           to
           be
           Explicated
           by
           more
           Common
           and
           General
           ones
           ,
           if
           we
           go
           to
           work
           like
           Philosophers
           ;
           for
           all
           Grounds
           and
           Principles
           are
           made
           up
           of
           such
           Notions
           as
           are
           Common
           or
           Vniversal
           ones
           ;
           and
           ,
           to
           Explicate
           Particulars
           by
           
             other
             Particulars
          
           ,
           is
           the
           way
           of
           Proceeding
           by
           Similitudes
           ;
           which
           may
           serve
           sometimes
           to
           Elucidate
           ,
           but
           never
           to
           Prove
           or
           to
           Resolve
           any
           thing
           or
           Notion
           into
           its
           Formal
           Cause
           ,
           which
           belongs
           properly
           to
           Philosophers
           .
           We
           find
           then
           ,
           abstracting
           f●om
           Rest
           and
           Motion
           ,
           which
           are
           Accidental
           
           to
           that
           Matter
           ,
           no
           Notion
           or
           Nature
           in
           it
           that
           can
           be
           Superiour
           to
           Density
           and
           Rarity
           ,
           but
           the
           Essence
           of
           it
           ,
           that
           is
           ,
           that
           Thing
           it Self
           call'd
           the
           First
           Matter
           ,
           and
           its
           Quantity
           :
           And
           Quantity
           may
           be
           consider'd
           two
           ways
           ;
           Either
           as
           affecting
           the
           Body
           meerly
           in
           order
           to
           
             its
             Self
          
           ;
           or
           else
           in
           order
           
             to
             the
             Causes
          
           that
           may
           work
           upon
           it
           ;
           The
           Former
           we
           call
           Extension
           ,
           the
           latter
           ,
           Divisibility
           (
           physically
           consider'd
           .
           )
           Now
           ,
           Density
           cannot
           any
           way
           be
           Explicated
           by
           Extension
           as
           that
           in
           which
           it
           consists
           ,
           as
           is
           most
           Evident
           ;
           in
           regard
           a
           Body
           may
           be
           
             Equally
             Extended
          
           ,
           whether
           it
           be
           Rare
           or
           Dense
           ;
           nor
           is
           any
           thing
           therefore
           Rarer
           or
           Denser
           because
           it
           is
           Longer
           or
           Shorter
           .
           Let
           us
           apply
           then
           our
           Consideration
           to
           Divisibility
           ,
           taken
           in
           the
           sense
           spoken
           off
           lately
           ,
           viz.
           as
           making
           its
           Subject
           apt
           to
           be
           wrought
           upon
           or
           Divided
           by
           Natural
           Causes
           ;
           and
           the
           Proper
           and
           Intrinsecal
           Differences
           of
           every
           Common
           Notion
           being
           More
           and
           Less
           ,
           and
           it
           being
           also
           Evident
           from
           the
           very
           Notions
           ,
           and
           from
           the
           Consent
           of
           Mankind
           ,
           that
           we
           call
           those
           Bodies
           [
           Dense
           ]
           which
           are
           
             Less
             Easy
          
           to
           be
           Divided
           ,
           or
           
             Less
             D●visible
          
           ;
           and
           those
           [
           Rare
           ]
           which
           are
           
             more
             Divisible
          
           or
           
             more
             Easy
          
           to
           be
           Divided
           ,
           we
           are
           in
           a
           fair
           way
           to
           find
           out
           clearly
           what
           Rarity
           and
           Density
           do
           consist
           in
           ;
           viz.
           Rarity
           in
           an
           Excess
           or
           greater
           Proportion
           of
           Quantity
           (
           thus
           consider'd
           )
           to
           the
           Matter
           or
           Subject
           of
           it
           ;
           and
           Density
           in
           a
           Lesser
           Proportion
           of
           the
           same
           Quantity
           to
           the
           Matter
           ;
           that
           is
           ,
           to
           the
           Subject
           of
           it
           according
           to
           the
           Notion
           of
           it
           as
           Matter
           .
           Nor
           ,
           does
           this
           more
           strain
           our
           Reason
           
           to
           conceive
           this
           various
           participation
           of
           the
           same
           Accident
           [
           Quantity
           ]
           than
           it
           does
           to
           conceive
           a
           Thing
           to
           partake
           the
           Quality
           of
           Whiteness
           Vnequally
           ,
           and
           be
           More
           or
           Less
           White
           .
           For
           that
           Maxim
           of
           [
           
             Quantitas
             non
             suscipit
             magis
             &
             minus
          
           ]
           is
           meant
           Evidently
           of
           Extension
           ;
           in
           regard
           that
           the
           least
           imaginable
           Extension
           being
           Added
           or
           Abstracted
           from
           the
           former
           ,
           must
           necessarily
           vary
           the
           Species
           .
        
         
           23.
           
           That
           we
           may
           bear
           up
           more
           directly
           to
           our
           main
           Thesis
           :
           Since
           Rarity
           ,
           
           or
           else
           Density
           must
           necessarily
           be
           in
           their
           
             First
             Matter
          
           ,
           (
           for
           it
           is
           impossible
           to
           conceive
           it
           to
           be
           
             at
             all
          
           Divisible
           by
           Natural
           Causes
           but
           it
           must
           be
           either
           Easily
           or
           Hardly
           Divisible
           by
           them
           )
           if
           we
           joyn
           to
           this
           that
           Contraria
           (
           according
           to
           the
           Maxim
           )
           
             sunt
             circa
             idem
             subjectum
          
           ,
           it
           will
           and
           must
           follow
           that
           the
           same
           Matter
           (
           whether
           theirs
           or
           ours
           )
           that
           had
           a
           Power
           in
           it
           to
           be
           Less
           Divisible
           or
           Dense
           ,
           had
           also
           a
           Power
           in
           it
           to
           be
           More
           Divisible
           or
           Rare
           ;
           and
           this
           not
           only
           in
           the
           First
           Matter
           it self
           ,
           but
           also
           in
           every
           particular
           Body
           in
           Nature
           
             made
             of
             it
          
           ,
           and
           which
           has
           the
           nature
           of
           that
           Matter
           
             in
             it
          
           :
           whence
           results
           this
           Conclusion
           ,
           that
           Rare
           Bodies
           are
           Transmutable
           into
           Dense
           ,
           and
           Dense
           into
           Rare
           ;
           and
           that
           ,
           therefore
           ,
           there
           is
           
             Formal
             Mutation
          
           in
           Bodies
           according
           to
           these
           two
           
             Primary
             Qualities
          
           ;
           and
           ,
           consequently
           ,
           according
           to
           all
           Secondary
           Qualities
           too
           ;
           which
           (
           as
           will
           be
           demonstrated
           in
           Physicks
           )
           are
           made
           up
           of
           those
           Primary
           ones
           .
           So
           that
           most
           of
           the
           Effects
           in
           Nature
           are
           carry'd
           on
           by
           
             Formal
             Mutation
          
           ;
           nor
           consequently
           ,
           can
           Nature
           be
           ever
           rightly
           Explicated
           
           by
           the
           Deniers
           of
           such
           a
           
             Formal
             Change.
          
           
        
         
           24.
           
           Let
           it
           be
           well
           noted
           that
           I
           speak
           not
           in
           this
           last
           Discourse
           of
           Contradictories
           ,
           which
           have
           no
           Middle
           between
           them
           ,
           and
           therefore
           cannot
           have
           the
           same
           Matter
           or
           Subject
           ,
           or
           make
           it
           Changeable
           from
           one
           to
           the
           other
           ;
           as
           ,
           because
           Body
           is
           Divisible
           ,
           it
           does
           not
           follow
           that
           the
           same
           Subject
           can
           be
           Chang'd
           to
           Indivisible
           .
           What
           I
           discourse
           of
           ,
           and
           from
           whence
           ,
           in
           part
           ,
           I
           drew
           my
           Argument
           was
           ,
           from
           the
           nature
           of
           Contraries
           ,
           which
           are
           two
           Extremes
           under
           the
           same
           kind
           of
           Quality
           ,
           and
           therefore
           have
           Middling
           Qualities
           between
           both
           ;
           by
           passing
           through
           which
           ,
           as
           by
           Degrees
           or
           Steps
           ,
           the
           Body
           is
           Transmutable
           from
           one
           of
           them
           into
           the
           other
           .
           And
           the
           reason
           is
           ,
           because
           neither
           Extreme
           is
           Infinitely
           such
           ,
           and
           therefore
           has
           necessarily
           some
           Mixture
           of
           the
           Opposit
           Quality
           an●
           is
           (
           as
           it
           were
           )
           Allay'd
           by
           it
           ;
           so
           that
           it
           comes
           to
           be
           Finite
           under
           that
           Notion
           .
           Whence
           the
           Subject
           which
           has
           one
           of
           those
           Extreme
           Qualities
           ,
           becomes
           a
           Capacity
           of
           Admitting
           the
           other
           Extreme
           .
           And
           therefore
           Epicurus
           seems
           to
           go
           to
           work
           more
           like
           a
           Philosopher
           ,
           in
           this
           point
           ,
           than
           the
           Cartesians
           ,
           by
           supposing
           his
           Atoms
           Essentially
           that
           is
           Infinitely
           Dense
           or
           Incapable
           to
           be
           Broken
           or
           Divided
           ;
           tho'
           in
           most
           other
           things
           he
           falls
           very
           much
           short
           of
           Cartesius
           his
           Clear
           Wit
           ,
           by
           his
           building
           in
           a
           manner
           wholly
           on
           Suppositions
           ;
           
           and
           ,
           those
           too
           ,
           the
           most
           Extravagant
           ones
           an
           ill-grounded
           Judgment
           could
           stumble
           into
           .
        
         
           25.
           
           They
           will
           ask
           how
           or
           by
           what
           means
           
           can
           a
           Dense
           body
           be
           chang'd
           into
           a
           Rare
           one
           ,
           or
           a
           Rare
           into
           a
           Dense
           ;
           or
           ,
           what
           Causes
           do
           we
           find
           in
           Nature
           Proper
           to
           produce
           such
           an
           Effect
           ?
           And
           ,
           it
           must
           be
           confest
           the
           Question
           is
           very
           Pertinent
           .
           For
           to
           put
           the
           Operations
           of
           Rarefaction
           and
           Condensation
           without
           any
           Proper
           Agents
           to
           cause
           those
           Operations
           ,
           is
           a
           thing
           unbecoming
           a
           Philosopher
           .
           We
           answer
           then
           ,
           that
           all
           Compressive
           and
           Divulsive
           Agents
           ,
           which
           we
           experience
           are
           Frequent
           and
           almost
           continually
           working
           in
           Nature
           ,
           are
           as
           Proper
           to
           work
           upon
           Quantity
           
             as
             such
          
           ,
           and
           to
           make
           the
           Subject
           of
           it
           Rarer
           or
           Denser
           ,
           as
           Dealbation
           is
           to
           work
           upon
           a
           Subject
           as
           't
           is
           Colourable
           ,
           or
           Combustion
           upon
           a
           thing
           as
           't
           is
           Combustible
           ,
           or
           any
           other
           Action
           to
           produce
           or
           inferr
           it's
           Proper
           Effects
           ,
           or
           ,
           to
           cause
           the
           Passions
           that
           correspond
           to
           it
           .
           Nor
           can
           there
           be
           any
           Notion
           or
           Consideration
           found
           in
           a
           Body
           on
           which
           those
           two
           Actions
           of
           Compression
           and
           Divulsion
           ,
           can
           be
           conceiv'd
           to
           work
           properly
           and
           precisely
           but
           on
           it's
           Quantity
           or
           Divisibility
           ,
           in
           order
           to
           make
           the
           same
           Matter
           have
           more
           or
           less
           Quantity
           in
           it
           ;
           or
           to
           make
           a
           Body
           that
           is
           Compressed
           or
           Drawn
           several
           wayes
           to
           be
           Formally
           Chang'd
           in
           those
           respects
           .
           So
           that
           we
           must
           either
           say
           that
           those
           two
           Common
           Words
           ,
           importing
           
             Natural
             Actions
          
           ,
           and
           us'd
           by
           all
           Mankind
           ,
           to
           have
           no
           sense
           in
           them
           ,
           or
           they
           must
           allow
           them
           their
           Proper
           Effects
           ,
           which
           are
           to
           Shrink
           or
           Dilate
           the
           Quantity
           of
           the
           thing
           ,
           which
           is
           to
           make
           it
           Rarer
           or
           Denser
           .
           Granting
           them
           that
           sometimes
           and
           even
           very
           often
           those
           Effects
           are
           
           perform'd
           by
           the
           Intromission
           and
           Extrusion
           of
           subtil
           particles
           of
           other
           Bodies
           ,
           (
           which
           as
           the
           very
           Terms
           show
           ,
           are
           improperly
           call'd
           Rarefaction
           and
           Condensation
           ;
           )
           whenever
           any
           Natural
           Body
           is
           Prest
           or
           Stretched
           
             on
             all
             sides
          
           by
           other
           Bodies
           closely
           besieging
           it
           ,
           if
           Quantity
           be
           capable
           of
           those
           Effects
           as
           is
           demonstrated
           above
           §
           .
           15.
           it
           is
           ,
           the
           Proper
           Effects
           of
           such
           kinds
           of
           Operations
           must
           ensue
           ,
           and
           the
           Body
           enclos'd
           ,
           will
           be
           to
           some
           degree
           Condens'd
           or
           Rarefy'd
           .
        
         
           26.
           
           Now
           ,
           had
           Cartesius
           put
           these
           two
           First
           Qualities
           in
           the
           Matter
           Created
           by
           God
           
             in
             the
             Beginning
          
           ,
           
           so
           that
           some
           parts
           of
           it
           had
           been
           Created
           Dense
           ,
           some
           Rare
           ,
           Nature
           had
           been
           furnisht
           with
           Immediate
           Causes
           to
           made
           Division
           or
           Motion
           connaturally
           ,
           (
           supposing
           them
           set
           on
           work
           ,
           or
           mov'd
           first
           by
           some
           Superiour
           Agent
           )
           in
           regard
           Dense
           Bodies
           are
           naturally
           apt
           to
           Divide
           Rare
           ones
           ,
           and
           Rare
           ones
           naturally
           apt
           to
           be
           Divided
           by
           those
           which
           are
           Dense
           .
           Nor
           had
           he
           then
           needed
           to
           assign
           to
           
             Essential
             Being
          
           whose
           Nature
           is
           Unchangeable
           ,
           and
           in
           which
           there
           is
           no
           
             Transmutatio
             aut
             Vicissitudinis
             obumbratio
          
           ,
           
           that
           is
           ,
           
             neither
             Change
             nor
             Shadow
             of
             Change
             ,
          
           a
           Drudgery
           so
           Mis-becoming
           his
           Essence
           ,
           as
           to
           be
           the
           Immediate
           Cause
           of
           Motion
           or
           Change.
           Hence
           I
           argue
           :
           Since
           neither
           to
           be
           Easily
           nor
           Hardly
           Divisible
           ,
           is
           the
           Essence
           of
           that
           First
           Matter
           ,
           in
           regard
           it
           was
           Compleat
           in
           the
           line
           of
           Ens
           ,
           and
           terminated
           the
           Action
           of
           Creation
           ,
           and
           so
           could
           have
           subsisted
           whether
           it
           had
           been
           Rare
           or
           Dense
           ,
           or
           ,
           tho'
           it
           had
           not
           been
           Divided
           at
           all
           ,
           
           there
           is
           manifestly
           a
           Divisibility
           between
           the
           Essence
           of
           that
           Matter
           and
           its
           Rarity
           or
           Density
           ;
           and
           therefore
           ,
           by
           the
           same
           argument
           we
           brought
           formerly
           against
           Epicurus
           ,
           that
           Matter
           might
           have
           been
           Chang'd
           according
           to
           either
           of
           those
           Qualities
           ,
           and
           not
           according
           to
           its
           Essence
           ,
           and
           yet
           no
           Contradiction
           ensue
           ;
           which
           demonstrates
           it
           to
           be
           Possible
           .
           Again
           ,
           that
           Matter
           being
           Indifferent
           to
           either
           Rarity
           or
           Density
           ,
           had
           GOD
           Created
           some
           part
           of
           it
           Rare
           ,
           some
           Dense
           ,
           the
           course
           of
           Nature
           (
           as
           was
           lately
           shown
           )
           had
           gone
           on
           more
           connaturally
           :
           Wherefore
           ,
           since
           GOD
           ,
           as
           the
           Author
           of
           Nature
           ,
           and
           abstracting
           from
           Miracle
           ,
           does
           always
           act
           most
           connaturally
           or
           agreeably
           to
           the
           Nature
           of
           Things
           ;
           it
           follows
           that
           he
           
             did
             actually
          
           order
           that
           some
           parts
           of
           the
           First
           Matter
           ,
           of
           which
           the
           World
           was
           to
           be
           Form'd
           ,
           should
           be
           Rarer
           ,
           and
           some
           Denser
           than
           Others
           ,
           and
           not
           of
           an
           Uniform
           or
           homogeneous
           Nature
           .
           And
           ,
           accordingly
           ,
           we
           are
           taught
           by
           Holy
           Writt
           ,
           that
           in
           the
           Beginning
           there
           was
           Earth
           ,
           Water
           ,
           and
           Air.
           And
           ,
           if
           the
           Cartesians
           will
           needs
           make
           their
           First
           Matter
           Uniform
           ,
           and
           that
           GOD
           must
           move
           it
           immediately
           ,
           't
           is
           justly
           Requir'd
           of
           them
           to
           show
           this
           Tenet
           of
           theirs
           ,
           most
           Agreeable
           to
           the
           Natures
           of
           the
           Things
           :
           I
           mean
           to
           the
           nature
           of
           GOD
           whom
           they
           put
           to
           be
           the
           Immediate
           Cause
           of
           the
           First
           Motition
           ;
           and
           to
           the
           Nature
           of
           Matter
           ,
           the
           Patient
           ;
           and
           not
           overleap
           and
           slide
           over
           the
           Proof
           of
           both
           these
           main
           Points
           and
           suppose
           them
           ;
           and
           this
           ,
           not
           because
           they
           can
           even
           pretend
           that
           those
           suppositions
           do
           suit
           best
           with
           the
           Natures
           of
           
           the
           Things
           themselves
           ;
           but
           ,
           meerly
           ,
           because
           it
           best
           serves
           to
           introduce
           and
           carry
           on
           the
           Scheme
           of
           Doctrin
           they
           had
           resolv'd
           on
           .
        
         
           27.
           
           From
           Essential
           Mutation
           of
           Things
           in
           Nature
           ,
           or
           their
           losing
           their
           
             Substantial
             Form
          
           ,
           we
           come
           now
           to
           demonstrate
           that
           there
           is
           moreover
           Mutation
           in
           them
           according
           to
           those
           Forms
           which
           are
           Accid●nt●l
           .
           
           In
           order
           to
           which
           we
           will
           premise
           this
           Consideration
           taught
           us
           by
           daily
           Experience
           ,
           that
           No
           Body
           becomes
           
             Another
             Thing
          
           in
           an
           Instant
           ,
           but
           is
           Alter'd
           or
           Dispos'd
           before
           hand
           ere
           it
           comes
           to
           Suffer
           an
           
             Essential
             Change.
          
           For
           example
           ;
           A
           piece
           of
           Wood
           ere
           it
           comes
           ,
           by
           perfect
           Division
           ,
           to
           be
           made
           two
           Things
           of
           One
           ,
           is
           first
           Alter'd
           according
           to
           its
           Figure
           ,
           that
           is
           ,
           Cleft
           or
           Nick'd
           .
           Before
           the
           same
           Wood
           is
           turn'd
           into
           Fire
           ,
           it
           is
           first
           Heated
           ;
           that
           is
           ,
           it
           has
           that
           Accidental
           Form
           call'd
           the
           Quality
           of
           Heat
           first
           introduced
           into
           it
           ;
           and
           so
           in
           all
           the
           rest
           respectively
           .
           Which
           Changes
           not
           being
           Essential
           ones
           ,
           in
           regard
           they
           antecede
           the
           Change
           of
           the
           E●tity
           as
           Dispositions
           to
           it
           ,
           they
           must
           be
           Accidental
           ones
           ;
           and
           this
           ,
           according
           to
           Quantity
           ,
           Quality
           or
           Relation
           ,
           which
           are
           all
           the
           Accidental
           Notions
           we
           have
           of
           the
           Thing
           that
           are
           Intrinsecal
           to
           it
           .
           Now
           ,
           if
           we
           admit
           those
           Previous
           Alterations
           and
           Dispositions
           ,
           we
           cannot
           avoid
           the
           admitting
           Mutation
           of
           the
           Subject
           according
           to
           those
           Forms
           .
           Wax
           ,
           by
           melting
           is
           Rarifi'd
           ,
           that
           is
           ,
           Chang'd
           as
           to
           its
           former
           Density
           .
           A
           Man
           or
           Horse
           loses
           a
           Limb
           ,
           and
           consequently
           their
           former
           Quantity
           and
           Figure
           too
           ;
           and
           yet
           they
           are
           the
           same
           Individual
           Man
           and
           Horse
           .
           A
           Husband
           loses
           that
           
           Relation
           when
           his
           Wife
           dies
           ,
           and
           yet
           is
           the
           same
           Man
           he
           was
           .
           So
           that
           here
           is
           most
           manifestly
           a
           Divisibility
           between
           the
           Natures
           of
           Essences
           of
           those
           Things
           ,
           and
           these
           
             Intrinsecal
             Accidents
          
           or
           
             Accidental
             Forms
          
           ;
           and
           the
           Subjects
           are
           evidently
           Chang'd
           by
           Natural
           Causes
           according
           to
           These
           ,
           and
           not
           according
           to
           its
           Essence
           or
           Nature
           ;
           that
           is
           ,
           the
           Subject
           undergoes
           so
           many
           
             Formal
             Mutations
          
           that
           are
           Accidental
           .
           And
           ,
           let
           them
           explicate
           these
           Terms
           as
           they
           please
           after
           their
           own
           odd
           manner
           ,
           they
           shall
           never
           avoid
           the
           Conclusion
           ,
           if
           they
           do
           put
           the
           Subject
           or
           Body
           to
           be
           truly
           an
           Ens
           ,
           and
           that
           it
           may
           be
           
             otherwise
             than
             it
             was
          
           ,
           and
           yet
           not
           Immediately
           cease
           to
           be
           
             that
             Ens
          
           ;
           either
           of
           which
           to
           deny
           were
           to
           bid
           defiance
           to
           Mankind
           and
           to
           Common
           Sense
           .
        
         
           28.
           
           I
           know
           it
           will
           be
           repli'd
           ,
           that
           all
           Natural
           Bodies
           are
           Compound
           Entities
           ,
           or
           made
           up
           of
           many
           little
           Particles
           ;
           which
           ,
           put
           together
           ,
           Mov'd
           and
           Plac'd
           Commodiously
           ,
           do
           enable
           them
           to
           perform
           those
           several
           Operations
           peculiar
           to
           each
           ;
           and
           that
           these
           do
           occasion
           our
           saying
           in
           our
           common
           Speech
           ,
           it
           is
           
             such
             an
             Ens.
          
           And
           that
           ,
           therefore
           ,
           all
           our
           Discourse
           concerning
           Formal
           Mutation
           falls
           to
           the
           Ground
           ;
           since
           all
           may
           be
           Explicated
           by
           the
           Taking
           away
           ,
           Adding
           .
           Ordering
           and
           Moving
           those
           Particles
           after
           such
           or
           such
           a
           manner
           .
           But
           ,
           this
           comes
           not
           up
           to
           the
           Point
           ,
           nor
           can
           serve
           them
           to
           escape
           our
           Argument
           ,
           but
           rather
           plunges
           them
           into
           a
           more
           manifest
           and
           Direct
           Contradiction
           .
           For
           ,
           admit
           that
           each
           
             Compound
             Ens
          
           (
           as
           they
           are
           pleas'd
           to
           call
           those
           Many
           Entities
           )
           or
           at
           
           least
           a
           great
           part
           of
           it
           ,
           be
           made
           up
           of
           those
           little
           Particles
           ;
           I
           am
           still
           to
           ask
           them
           whether
           those
           Particles
           do
           really
           conspire
           to
           make
           it
           
             One
             Thing
          
           or
           no
           ,
           after
           the
           Composition
           ?
           that
           is
           ,
           whether
           after
           the
           Composition
           there
           remains
           only
           
             One
             Actual
          
           Thing
           ,
           or
           Many
           Actual
           Things
           or
           Entities
           ?
           If
           the
           First
           ,
           then
           our
           Discourse
           proceeds
           with
           the
           same
           Force
           ;
           for
           then
           ,
           since
           this
           
             One
             Ens
          
           or
           Body
           is
           Dissolvable
           or
           Corruptible
           ,
           it
           must
           (
           as
           was
           prov'd
           above
           )
           have
           somewhat
           in
           it
           that
           remains
           in
           the
           Compound
           w
           ch
           is
           to
           be
           made
           out
           of
           it
           ,
           which
           we
           call
           Matter
           ,
           and
           Somewhat
           which
           Formally
           Constituted
           the
           Former
           Body
           to
           be
           
             what
             it
             was
          
           ,
           and
           consequently
           ,
           which
           does
           not
           remain
           in
           the
           New
           One
           ;
           which
           is
           what
           we
           call
           the
           Form.
           And
           ,
           because
           it
           did
           not
           cease
           to
           be
           or
           was
           Corrupted
           in
           an
           Instant
           ,
           the
           Former
           Subject
           or
           Body
           admitted
           of
           Alterations
           first
           ;
           and
           ,
           consequently
           ,
           there
           was
           Mutation
           in
           it
           ,
           both
           according
           to
           those
           Substantial
           and
           those
           
             Accidental
             Forms
          
           .
           But
           ,
           if
           they
           say
           ,
           (
           as
           I
           fear
           they
           will
           ,
           because
           they
           must
           )
           that
           after
           Composition
           there
           is
           no
           Ens
           which
           is
           truly
           One
           but
           Many
           ;
           or
           ,
           if
           they
           say
           that
           ,
           after
           Composition
           ,
           there
           is
           One
           and
           Many
           which
           are
           properly
           and
           Formally
           Entities
           ;
           then
           they
           must
           say
           that
           the
           
             same
             Thing
          
           is
           both
           One
           according
           to
           the
           Notion
           of
           Ens
           ,
           and
           yet
           
             not
             One
          
           according
           to
           the
           Notion
           of
           Ens
           ,
           which
           is
           a
           plain
           Contradiction
           ;
           for
           it
           Affirms
           and
           Denies
           Contradictories
           of
           the
           Thing
           acording
           to
           the
           
             same
             respect
          
           .
           Whereas
           in
           the
           Aristotelian
           Doctrin
           ,
           there
           is
           but
           
             One
             Ens
          
           Actually
           ,
           tho'
           made
           up
           of
           Potential
           Parts
           which
           have
           a
           Formal
           Divisibility
           
           between
           them
           ;
           or
           (
           which
           is
           the
           same
           )
           
             One
             Thing
          
           apt
           to
           verify
           different
           Conceptions
           and
           Notions
           ;
           which
           (
           as
           was
           said
           above
           )
           partly
           because
           we
           cannot
           comprehend
           it
           all
           at
           once
           ,
           partly
           because
           Natural
           Causes
           do
           change
           it
           according
           to
           One
           Respect
           and
           not
           according
           to
           Another
           ,
           we
           are
           naturally
           forced
           to
           make
           of
           it
           .
           Now
           ,
           to
           make
           the
           Subject
           consist
           of
           Potential
           parts
           ,
           Destroys
           not
           the
           Vnity
           of
           the
           
             Compounded
             Ens
          
           but
           Establishes
           it
           ;
           for
           ,
           to
           say
           it
           is
           
             Potentially
             Many
          
           ,
           is
           the
           same
           as
           to
           say
           it
           is
           
             Actually
             One
          
           ;
           and
           ,
           to
           Compound
           an
           Ens
           of
           
             Potential
             Parts
          
           proper
           to
           the
           Notion
           of
           Ens
           ,
           neither
           of
           which
           were
           
             One
             Actual
             Part
          
           before
           ,
           is
           to
           make
           that
           Ens
           truly
           One
           tho'
           it
           had
           no
           other
           Titl●
           to
           be
           One
           of
           its
           own
           nature
           :
           For
           ,
           to
           compound
           an
           Ens
           of
           Entitatine
           parts
           neither
           of
           which
           is
           
             of
             its
             Self
          
           an
           Ens
           ,
           is
           as
           plainly
           to
           make
           
             One
             Ens
          
           as
           words
           can
           express
           .
        
         
           29.
           
           But
           ,
           to
           put
           them
           past
           this
           Evasion
           and
           all
           hopes
           of
           eluding
           the
           force
           of
           our
           Discourse
           by
           alledging
           that
           Natural
           Bodies
           are
           Compounds
           ,
           I
           have
           purposely
           drawn
           my
           Chief
           Arguments
           from
           the
           Atomes
           or
           Molicellae
           (
           as
           Gassendus
           calls
           them
           )
           of
           Epicurus
           ,
           and
           from
           that
           Original
           Mass
           of
           Matter
           ,
           of
           which
           the
           Cartesians
           affirm
           their
           Elements
           were
           made
           ,
           which
           the
           Antiperipateticks
           must
           be
           forced
           to
           confess
           are
           perfectly
           Vncompounded
           .
           And
           ,
           I
           farther
           alledge
           ,
           that
           as
           
             Many
             Quantums
          
           cannot
           compound
           
             One
             Quantum
          
           unless
           they
           be
           
             Vnited
             Quantitatively
          
           ;
           so
           neither
           can
           
             Many
             Entities
          
           (
           such
           those
           Distinct
           Atomes
           and
           Particles
           must
           be
           )
           compound
           
             One
             Ens
          
           ,
           unless
           they
           be
           United
           Entitavely
           .
           Wherefore
           
           those
           parts
           can
           be
           only
           
             Potentially
             in
          
           the
           Compound
           (
           as
           our
           Matter
           and
           its
           Essential
           and
           
             Accidental
             Forms
          
           are
           )
           for
           ,
           were
           they
           Actually
           there
           ,
           they
           would
           be
           
             Entitatively
             Many
          
           .
           Whence
           the
           Ens
           ,
           made
           up
           of
           those
           Many
           Actual
           Entities
           ,
           could
           not
           be
           Entitatively
           Vnum
           or
           one
           Ens
           ;
           but
           it
           would
           be
           an
           Vnum
           which
           is
           
             Divisum
             in
             se
          
           ;
           and
           which
           is
           worst
           ,
           (
           to
           compleat
           the
           Nonsence
           and
           make
           it
           a
           perfect
           Contradiction
           )
           it
           would
           be
           in
           the
           same
           respect
           
             Divisum
             in
             se
          
           in
           which
           it
           is
           Vnum
           or
           
             Indivisum
             in
             se
          
           ,
           viz.
           
             in
             ratione
             Entis
          
           ;
           which
           is
           to
           be
           perfectly
           Chimerical
           .
        
         
           30.
           
           Thus
           they
           come
           off
           ,
           and
           so
           must
           every
           one
           ,
           who
           guides
           himself
           by
           the
           sound
           of
           Words
           without
           looking
           attentively
           into
           their
           Sense
           .
           For
           ,
           the
           Word
           [
           Compounded
           ]
           is
           in
           reality
           a
           kind
           of
           Transcendent
           ,
           and
           therefore
           in
           the
           highest
           manner
           Equivocal
           ;
           whence
           ,
           while
           out
           of
           slightness
           of
           Reasoning
           and
           not
           heeding
           where
           the
           Question
           pinches
           ,
           they
           take
           the
           word
           in
           an
           Vnivocal
           signification
           ,
           they
           come
           to
           apprehend
           that
           the
           compounding
           many
           Entities
           together
           according
           to
           some
           Extrinsecal
           respects
           (
           such
           as
           are
           Situation
           ,
           Motion
           ,
           joynt-Action
           and
           such
           like
           ,
           )
           is
           the
           same
           as
           to
           compound
           them
           according
           to
           that
           most
           Intrinsecal
           respect
           call'd
           Substance
           ;
           and
           is
           sufficient
           to
           make
           them
           One
           Entitatively
           ,
           or
           One
           Ens.
           
        
         
           31.
           
           And
           let
           it
           be
           noted
           that
           this
           Discourse
           equally
           confutes
           their
           Position
           of
           the
           Soul
           's
           being
           a
           Distinct
           Thing
           from
           the
           Body
           ,
           which
           leads
           them
           into
           Innumerable
           Errours
           .
           And
           ,
           the
           absurdity
           in
           making
           These
           Two
           to
           be
           
             One
             Compound
             Thing
          
           ,
           is
           far
           greater
           than
           to
           make
           
           
             One
             Body
          
           compounded
           of
           those
           Particles
           ;
           in
           regard
           the
           Ranging
           of
           Particles
           may
           at
           least
           ,
           make
           One
           Artificial
           Compound
           ,
           (
           v.
           g.
           a
           House
           )
           tho'
           not
           a
           Natural
           one
           ;
           whereas
           a
           Spirit
           and
           a
           Body
           are
           forbid
           by
           their
           natures
           to
           have
           any
           such
           Artificial
           or
           Mechanical
           Contexture
           ;
           but
           must
           unavoidably
           ,
           when
           the
           Asserters
           of
           this
           Tenet
           have
           shifted
           and
           explicated
           all
           they
           can
           ,
           remain
           
             Two
             Actual
          
           Things
           ;
           and
           ,
           moreover
           ,
           
             such
             Two
          
           ,
           as
           are
           
             toto
             genere
          
           Distinct
           ;
           nor
           ,
           consequently
           ,
           can
           they
           ,
           either
           by
           the
           Natural
           or
           Artificial
           Names
           us'd
           by
           Mankind
           ,
           be
           signify'd
           by
           
             One
             Word
          
           ;
           or
           be
           called
           
             A
             Man
          
           ;
           as
           the
           former
           Compounds
           could
           be
           called
           a
           House
           ,
           or
           a
           Clock
           .
           And
           I
           defy
           all
           the
           wit
           of
           Man
           to
           invent
           any
           way
           how
           
             Two
             such
          
           Actual
           Things
           can
           have
           any
           Coalition
           into
           One
           Natural
           thing
           ,
           or
           have
           an
           Entitative
           Union
           ,
           but
           by
           being
           join'd
           together
           as
           Act
           and
           Power
           ,
           that
           is
           ,
           as
           Matter
           and
           Form
           ;
           which
           are
           the
           Potential
           Parts
           of
           an
           Ens
           ,
           and
           therefore
           are
           apt
           to
           compound
           
             One
             Ens
          
           ,
           in
           regard
           neither
           of
           them
           is
           a
           
             Thing
             Actually
          
           .
        
         
           32.
           
           And
           indeed
           if
           we
           look
           more
           narrowly
           into
           the
           Doctrin
           of
           the
           Deniers
           of
           Formal
           Mutation
           (
           the
           Antiperipateticks
           )
           we
           shall
           find
           that
           they
           have
           Perplex't
           and
           render'd
           Obscure
           the
           most
           Common
           ,
           Easie
           ,
           Obvious
           ,
           Useful
           and
           Necessary
           Notion
           which
           Mankind
           has
           or
           can
           have
           ,
           viz.
           the
           Notion
           of
           a
           Thing
           .
           For
           I
           cannot
           discern
           that
           they
           make
           their
           First
           Mass
           of
           Matter
           to
           be
           
             One
             Natural
             Thing
          
           ,
           unless
           they
           fancy
           it
           to
           be
           a
           kind
           of
           
             Idea
             Platonica
          
           of
           Body
           ,
           existing
           Indeterminately
           or
           in
           Common
           :
           For
           
           they
           put
           the
           Form
           of
           it
           to
           be
           Extension
           ,
           and
           they
           make
           this
           Extension
           to
           be
           Indeterminate
           ,
           that
           is
           not-Particular
           ;
           that
           is
           ,
           to
           be
           Extension
           
             in
             Common
          
           .
           Nor
           can
           we
           learn
           of
           them
           
             what
             kind
          
           of
           Thing
           it
           is
           ,
           more
           than
           that
           it
           is
           barely
           thus
           Extended
           :
           Which
           tells
           us
           ,
           indeed
           that
           it
           has
           Quantity
           ,
           but
           gives
           us
           no
           light
           of
           it's
           Intrinsecal
           Nature
           or
           Entity
           ;
           that
           is
           ,
           they
           never
           explicate
           to
           us
           
             of
             what
             nature
          
           that
           thing
           is
           which
           is
           Extended
           .
           And
           what
           man
           living
           can
           conceive
           a
           Body
           which
           has
           neither
           Figure
           ,
           or
           Colour
           ,
           Density
           or
           Rarity
           ,
           Heat
           or
           Cold
           ,
           Hardness
           or
           Softness
           in
           it
           ,
           but
           meerly
           Extension
           ?
           Again
           ,
           I
           cannot
           see
           that
           they
           put
           those
           little
           Particles
           ,
           made
           by
           Motion
           out
           of
           that
           Matter
           ,
           to
           be
           
             Natural
             Things
          
           ,
           tho'
           they
           do
           Actually
           and
           Distinctly
           exist
           in
           Nature
           ;
           because
           they
           make
           them
           Principia
           or
           
             Elementa
             Rerum
             Naturalium
          
           ;
           and
           the
           Elements
           of
           which
           Things
           are
           made
           can
           no
           more
           ,
           with
           good
           Sense
           ,
           be
           called
           Things
           ,
           than
           Letters
           ,
           which
           are
           the
           Elements
           of
           Words
           ,
           can
           be
           said
           to
           be
           Words
           .
           The
           Compound
           ,
           made
           up
           of
           those
           Particles
           ,
           they
           do
           ,
           indeed
           ,
           expresly
           own
           to
           be
           a
           Thing
           ;
           but
           ,
           by
           making
           it
           consist
           of
           Many
           Things
           ,
           (
           I
           mean
           those
           Particles
           )
           each
           of
           which
           has
           a
           peculiar
           Actual
           Existence
           of
           its
           own
           ,
           and
           which
           are
           not
           United
           or
           made
           One
           according
           to
           the
           Notion
           of
           Ens
           ,
           but
           only
           according
           to
           the
           Notion
           of
           some
           Accident
           which
           is
           Extrinsecal
           to
           the
           Notion
           of
           Ens
           and
           differs
           from
           it
           
             toto
             genere
          
           ,
           they
           cannot
           with
           any
           show
           of
           Reason
           ,
           call
           such
           a
           
             Compound
             A
             Thing
          
           ,
           or
           One
           Thing
           .
           Whence
           ,
           according
           to
           their
           Hypothesis
           ;
           we
           can
           have
           no
           Clear
           Light
           what
           is
           to
           be
           
           called
           a
           Thing
           ,
           or
           what
           the
           word
           [
           Thing
           ]
           means
           .
           As
           for
           our
           Four
           Elements
           (
           which
           perhaps
           they
           will
           object
           )
           they
           either
           are
           found
           Pure
           ,
           and
           
             out
             of
          
           the
           Compound
           ;
           and
           then
           having
           an
           Actual
           Existence
           of
           their
           own
           ,
           they
           are
           truly
           Things
           .
           Or
           they
           do
           not
           ,
           and
           then
           they
           are
           Potential
           parts
           of
           the
           Compound
           in
           which
           they
           are
           ;
           which
           ,
           and
           only
           which
           ,
           Exists
           by
           One
           Actual
           Existence
           ,
           which
           shows
           it
           to
           be
           
             One
             Thing
          
           ;
           and
           not
           by
           Many
           ,
           as
           their
           Compound
           does
           ,
           which
           makes
           it
           
             Many
             Things
          
           ;
           at
           least
           such
           Things
           as
           they
           will
           allow
           those
           Elements
           or
           Particles
           to
           be
           .
        
         
           33.
           
           But
           to
           give
           them
           what
           Satisfaction
           we
           may
           without
           Injury
           to
           Truth
           ,
           and
           withal
           to
           Clear
           the
           true
           Aristotelian
           doctrin
           from
           the
           prejudices
           taken
           from
           the
           bad
           speculations
           of
           those
           School-men
           ,
           who
           make
           Accidents
           so
           many
           little
           Entities
           distinct
           from
           Substances
           ,
           we
           will
           confess
           that
           many
           of
           those
           Forms
           we
           call
           Qualities
           ,
           are
           Effluiums
           or
           Particles
           sent
           out
           from
           other
           Bodies
           ;
           which
           ,
           while
           they
           transiently
           affect
           that
           Body
           on
           which
           they
           light
           ,
           they
           retain
           their
           own
           Distinct
           Entities
           ,
           and
           are
           call'd
           the
           Particles
           or
           Vertue
           of
           the
           Emittent
           Body
           affecting
           another
           Body
           that
           is
           Passive
           from
           them
           .
           But
           ,
           when
           they
           gain
           a
           Permanency
           there
           ,
           and
           ,
           by
           Continuity
           of
           Quantity
           ,
           or
           Similitude
           of
           Nature
           ,
           or
           any
           other
           Cause
           ,
           they
           come
           to
           be
           naturally
           
             Vnited
             to
             it
          
           ,
           and
           assist
           it
           in
           its
           Proper
           Operation
           ,
           they
           lose
           their
           Actual
           Entity
           and
           Unity
           which
           they
           had
           formerly
           ,
           and
           become
           a
           
             Potential
             Part
          
           of
           the
           Subject
           that
           was
           Passive
           from
           them
           ,
           and
           Exist
           and
           Subsist
           
             in
             it
          
           .
           And
           ;
           because
           the
           Notion
           of
           
           [
           Form
           ]
           is
           to
           be
           
             Receiv'd
             in
          
           the
           Subject
           or
           Matter
           ,
           and
           those
           Particles
           advene
           to
           it
           already
           Existing
           ,
           they
           are
           hence
           call'd
           
             Accidental
             Forms
             of
             it
          
           ;
           and
           either
           give
           it
           such
           an
           Alterableness
           as
           is
           agreeable
           to
           their
           nature
           ,
           as
           is
           seen
           in
           Passible
           Qualities
           ;
           or
           ,
           sometimes
           ,
           if
           they
           suit
           with
           the
           Primogenial
           Constitution
           of
           that
           Body
           ,
           they
           strengthen
           and
           belong
           to
           some
           Habit
           ,
           Disposition
           ,
           Power
           or
           Property
           of
           it
           ;
           and
           piece
           out
           (
           as
           it
           were
           )
           those
           Qualities
           ,
           and
           ,
           in
           some
           degree
           or
           other
           denominate
           the
           Subject
           thus
           or
           thus
           Qualify'd
           .
        
         
           34.
           
           But
           to
           make
           it
           yet
           more
           manifest
           how
           industriously
           the
           Cartesians
           do
           wave
           the
           giving
           any
           account
           of
           their
           First
           Matter
           ,
           of
           which
           notwithstanding
           they
           hold
           all
           their
           three
           Elements
           ,
           and
           consequently
           
             all
             Nature
          
           ,
           was
           made
           ,
           we
           will
           take
           notice
           of
           one
           prevarication
           of
           theirs
           more
           ;
           which
           does
           evidently
           bewray
           at
           what
           a
           plunge
           they
           are
           about
           it
           ;
           by
           omitting
           that
           Consideration
           ,
           which
           ,
           even
           by
           their
           own
           Doctrin
           ,
           was
           the
           Chiefest
           and
           most
           Necessary
           .
           They
           affirm
           that
           Matter
           of
           theirs
           to
           have
           been
           Divided
           first
           by
           God
           into
           greater
           parts
           ,
           which
           again
           being
           moved
           or
           jumbled
           one
           against
           another
           ,
           did
           shave
           or
           wear
           off
           every
           small
           particles
           of
           several
           sorts
           of
           which
           their
           First
           Element
           was
           made
           :
           Division
           then
           was
           the
           first
           and
           Principal
           Physical
           Action
           ,
           and
           that
           which
           most
           conduced
           to
           frame
           all
           Nature
           :
           Nay
           ,
           in
           case
           there
           be
           no
           Vacuum
           ,
           (
           as
           they
           grant
           there
           is
           not
           )
           it
           is
           manifest
           that
           the
           First
           Motion
           ,
           and
           which
           was
           exercis'd
           Immediately
           upon
           their
           Matter
           ,
           as
           also
           all
           the
           following
           Motions
           exercis'd
           upon
           the
           
           said
           Matter
           ,
           was
           Division
           .
           Now
           ,
           Divisibility
           of
           the
           Matter
           being
           the
           Proper
           Power
           that
           answers
           to
           the
           Act
           of
           Division
           ,
           or
           (
           which
           is
           the
           same
           )
           to
           Motion
           ,
           and
           withal
           directly
           speaking
           the
           nature
           of
           their
           Matter
           as
           apt
           to
           be
           wrought
           upon
           by
           those
           Causes
           :
           how
           was
           it
           possible
           they
           should
           slip
           over
           that
           ,
           and
           regard
           only
           the
           Extension
           of
           it
           ?
           Divisibility
           is
           a
           Natural
           Notion
           ,
           and
           imports
           an
           Order
           to
           Natural
           Action
           ;
           whereas
           Extension
           is
           a
           dull
           sluggish
           Notion
           ,
           and
           meerly
           Mathematical
           ;
           that
           is
           ,
           it
           does
           Abstract
           from
           Action
           and
           Motion
           both
           ;
           For
           an
           Extended
           thing
           is
           never
           the
           more
           or
           less
           Extended
           whether
           it
           
             Moves
             or
             stands
             still
          
           ;
           but
           its
           whole
           Nature
           and
           Notion
           is
           taken
           up
           in
           affecting
           its
           own
           Subject
           ,
           or
           Extending
           it
           ,
           equally
           and
           
             all
             one
          
           whether
           
             it
             Acts
          
           or
           
             not
             acts
          
           .
           But
           ,
           the
           reason
           of
           this
           willful
           neglect
           is
           this
           ,
           that
           ,
           tho'
           they
           grant
           it
           to
           have
           been
           Divided
           ,
           yet
           ,
           should
           they
           tell
           us
           it
           was
           thus
           Divisible
           ,
           Common
           Reason
           would
           lead
           us
           to
           pose
           them
           with
           asking
           whether
           it
           were
           Easily
           or
           Hardly
           Divisible
           ,
           that
           is
           Rare
           or
           Dense
           ;
           of
           which
           Qualities
           in
           their
           Matter
           ,
           antecedently
           to
           Motion
           ,
           and
           the
           Contexture
           of
           the
           particles
           made
           by
           that
           Motion
           ,
           their
           Principles
           can
           give
           no
           kind
           of
           account
           ,
           nor
           possibly
           explicate
           them
           .
        
         
           35.
           
           I
           am
           apt
           to
           think
           that
           they
           foresaw
           this
           Rub
           in
           their
           way
           ,
           which
           hindred
           the
           Currency
           of
           all
           their
           Doctrin
           of
           Physicks
           ;
           and
           ,
           seeing
           they
           could
           
             not
             remove
          
           it
           ,
           they
           very
           fairly
           let
           it
           alone
           ;
           Yet
           ,
           for
           a
           show
           they
           take
           notice
           of
           the
           Word
           ,
           but
           they
           turn
           it
           to
           a
           quite
           
           different
           Sense
           :
           For
           Mr.
           
             Le
             Graud
          
           *
           coming
           to
           give
           us
           account
           of
           the
           Divisibility
           of
           this
           Matter
           ,
           where
           it
           was
           the
           Proper
           place
           to
           acquaint
           us
           to
           what
           degree
           it
           was
           Divisible
           into
           particles
           by
           Natural
           Causes
           ,
           he
           starts
           aside
           to
           tell
           us
           that
           ,
           being
           Quantitative
           ,
           't
           is
           Divisible
           
             in
             Infinitum
          
           ;
           which
           is
           quite
           besides
           our
           purpose
           .
           This
           is
           a
           Mathematical
           Divisibility
           ;
           whereas
           a
           Physical
           Divisibility
           ,
           or
           a
           disposition
           to
           be
           divided
           by
           the
           Motion
           of
           the
           first-made
           parts
           ,
           is
           only
           that
           which
           can
           concern
           his
           Scheme
           or
           do
           it
           any
           service
           .
           For
           had
           it
           been
           insuperably
           Dense
           or
           Hard
           (
           as
           Epicurus
           fancies
           his
           Atomes
           )
           they
           could
           not
           have
           been
           Divided
           at
           all
           ,
           nor
           consequently
           ,
           his
           Three
           Elements
           have
           been
           made
           .
           Or
           ,
           had
           it
           been
           Rare
           or
           Soft
           ,
           one
           part
           would
           have
           stuck
           to
           another
           ,
           and
           could
           not
           have
           been
           shatter'd
           and
           crumbled
           into
           those
           most
           subtil
           parts
           which
           make
           his
           First
           Element
           .
           To
           declare
           then
           how
           and
           of
           
             what
             nature
          
           it
           was
           ,
           
             in
             this
             respect
          
           ,
           should
           have
           been
           one
           of
           the
           First
           Principles
           in
           his
           Physicks
           ,
           his
           whole
           Hypothesis
           depending
           on
           it
           ;
           whereas
           it
           was
           not
           a
           straw's
           matter
           whether
           it
           were
           Divisible
           
             in
             Infinitum
          
           or
           no
           ,
           so
           it
           were
           but
           Divisible
           into
           parts
           little
           enough
           to
           make
           their
           First
           Element
           and
           the
           rest
           .
           I
           must
           then
           ,
           in
           behalf
           of
           Truth
           ,
           declare
           that
           their
           Avoiding
           this
           point
           ,
           so
           necessary
           to
           their
           own
           Scheme
           ,
           and
           to
           the
           explication
           of
           Nature
           ,
           is
           a
           most
           manifest
           prevarication
           ,
           arising
           hence
           that
           they
           cannot
           ,
           notwithstanding
           they
           are
           Men
           of
           great
           Wit
           ,
           make
           
             any
             sense
          
           of
           it
           according
           to
           their
           Principles
           .
        
         
         
           36.
           
           But
           tho'
           they
           do
           not
           treat
           of
           the
           Divisibility
           of
           their
           Matter
           
             de
             professo
          
           and
           purposely
           ,
           as
           they
           ought
           ,
           yet
           it
           is
           scarce
           possible
           but
           they
           must
           ,
           against
           their
           Wills
           ,
           be
           forc'd
           to
           say
           something
           at
           unawares
           of
           the
           Intrinsecal
           Nature
           of
           their
           Matter
           as
           either
           Easily
           or
           Hardly
           Divisible
           ,
           while
           they
           go
           about
           to
           explicate
           themselves
           .
           Errour
           then
           being
           the
           best
           Confuter
           of
           it self
           ,
           let
           us
           see
           what
           they
           say
           of
           it
           .
           The
           Ingenious
           Gentleman
           ,
           now
           mention'd
           ,
           *
           tells
           us
           that
           their
           
             First
             Element
             is
             made
             of
             Particles
             ,
          
           which
           ,
           
             like
             shavings
             ▪
             are
             rubb●d
             off
             by
             Motion
             from
             Bodies
             .
          
           Now
           ,
           since
           their
           Matter
           is
           held
           by
           them
           to
           be
           Homogeneous
           or
           Uniform
           ,
           a
           man
           would
           verily
           think
           by
           those
           expressions
           ,
           that
           the
           Nature
           of
           their
           Matter
           is
           
             Dense
             ,
             Hard
          
           or
           (
           in
           a
           Manner
           )
           Friable
           or
           Crumbling
           .
           For
           what
           is
           
             Rare
             ,
             Soft
          
           and
           Tenacious
           ,
           cannot
           be
           conceiv'd
           Proper
           or
           Fit
           to
           be
           Crumbl'd
           or
           Shatter'd
           into
           such
           very
           small
           dust
           by
           Rubbing
           .
           Yet
           the
           same
           Author
           *
           tells
           us
           the
           particles
           of
           their
           First
           Elements
           are
           
             slender
             and
             Flexible
             accomodate
             themselves
             to
             the
             Figures
             of
             the
             Bodies
             they
             are
             contiguous
             to
             .
          
           By
           which
           expressions
           one
           would
           verily
           imagine
           them
           to
           be
           
             Fluid
             ,
             Soft
             ,
             Moist
          
           or
           Yielding
           ,
           rather
           than
           of
           a
           Solid
           or
           Hard
           Nature
           ,
           for
           only
           such
           can
           accomodate
           themselves
           to
           other
           Bodies
           on
           all
           occasions
           .
           So
           that
           he
           makes
           it
           at
           once
           to
           be
           both
           Hard
           and
           Soft
           ;
           as
           being
           very
           apt
           to
           break
           ,
           and
           yet
           at
           the
           same
           time
           very
           apt
           to
           ply
           and
           bow
           too
           ;
           that
           is
           ,
           he
           puts
           Contrary
           qualities
           in
           the
           same
           Uniform
           Matter
           :
           Which
           shews
           manifestly
           that
           they
           know
           not
           what
           to
           
           make
           of
           it
           ,
           nor
           how
           to
           speak
           coherently
           concerning
           it
           ;
           and
           ,
           withal
           ,
           that
           ,
           (
           which
           is
           the
           true
           Genius
           of
           Hypothetical
           Philosophers
           )
           they
           blow
           and
           sup
           at
           once
           ;
           and
           
             say
             any
             thing
          
           that
           suites
           with
           their
           present
           occasion
           .
           It
           was
           for
           their
           turn
           to
           make
           them
           
             very
             Flexible
          
           ,
           for
           otherwise
           it
           had
           been
           impossible
           to
           avoid
           Vacuum
           ,
           whenas
           Millions
           of
           those
           Atomes
           were
           jumbled
           together
           ;
           which
           ,
           had
           they
           been
           Solid
           ,
           had
           retain'd
           their
           Figure
           ,
           and
           then
           Vacuum
           must
           have
           fill'd
           the
           little
           Interstices
           :
           And
           ,
           it
           was
           very
           fitting
           too
           they
           should
           be
           Hard
           and
           Friable
           ;
           otherwise
           they
           could
           never
           have
           been
           Shatter'd
           by
           Rubbing
           into
           such
           minute
           dust
           ,
           as
           they
           had
           design'd
           to
           make
           their
           First
           Element
           of
           .
           So
           that
           they
           play
           fast
           and
           loose
           with
           their
           Reader
           ;
           and
           ,
           no
           wonder
           we
           know
           not
           where
           to
           have
           them
           ,
           when
           they
           do
           not
           know
           where
           they
           are
           themselves
           .
        
         
           36.
           
           The
           same
           untoward
           way
           they
           take
           in
           expressing
           themselves
           ,
           sometimes
           as
           if
           they
           and
           we
           did
           perfectly
           agree
           in
           our
           sentiments
           .
           And
           because
           the
           Goodness
           of
           our
           common
           Reason
           teaches
           us
           that
           the
           Nature
           of
           a
           Thing
           is
           
             in
             it
          
           ,
           they
           do
           therefore
           allow
           our
           well-meant
           words
           ,
           and
           talk
           of
           
             Intrinsecal
             Forms
          
           both
           Essential
           and
           Accidental
           ;
           which
           granted
           they
           cannot
           deny
           Formal
           Mutation
           .
           Mr.
           
             Le
             Grand
          
           Part
           6.
           cap.
           24.
           
           §
           9
           ,
           10
           ,
           11.
           gives
           us
           all
           these
           good
           words
           ,
           tho'
           he
           chuses
           sometimes
           rather
           to
           use
           the
           word
           [
           Modification
           ]
           than
           [
           Form
           ]
           and
           in
           his
           §
           10
           ,
           11.
           he
           discourses
           altogether
           as
           if
           he
           were
           an
           Aristotelian
           .
           But
           ,
           
           alas
           !
           what
           trust
           is
           to
           be
           given
           to
           meer
           Words
           !
           For
           ,
           coming
           to
           the
           §
           12.
           he
           tells
           us
           plainly
           his
           true
           Meaning
           ,
           which
           is
           as
           opposit
           to
           ours
           (
           tho'
           using
           the
           same
           Words
           )
           as
           the
           two
           Poles
           are
           to
           one
           another
           ,
           viz.
           
             that
             in
             the
             Generation
             of
             Plants
             and
             Beasts
             a
             new
             Substance
             is
             no
             more
             produced
             ,
             than
             in
             the
             Framing
             a
             Statue
             ,
             or
             building
             a
             House
             :
          
           which
           he
           there
           exemplifies
           in
           some
           particulars
           ,
           and
           then
           concludes
           that
           
             Generation
             is
             nothing
             but
             the
             Translation
             or
             new
             Ranging
             of
             the
             parts
             of
             the
             Matter
             ,
          
           and
           that
           
             This
             is
             alike
             in
             Natural
             and
             Artifieial
             Compositions
             .
          
           But
           ,
           by
           his
           leave
           ,
           if
           he
           that
           builds
           a
           House
           does
           not
           know
           the
           Intrinsecal
           temperament
           or
           Consistency
           of
           his
           materials
           ,
           viz.
           that
           
             Stones
             are
             Dense
             or
             Hard
          
           ,
           and
           therefore
           most
           fit
           to
           be
           the
           Foundation
           ;
           that
           Wood
           is
           Dense
           ,
           and
           Lighter
           ,
           and
           so
           more
           fit
           for
           the
           Superstructures
           :
           Lastly
           ,
           that
           Mortar
           is
           Soft
           at
           first
           ,
           but
           Hard
           when
           it
           comes
           to
           be
           dry
           ,
           and
           so
           is
           most
           fit
           to
           bind
           the
           Stones
           together
           ;
           I
           am
           afraid
           that
           if
           he
           be
           ignorant
           of
           these
           and
           such
           like
           particulars
           ,
           he
           will
           make
           but
           a
           ruinous
           and
           bungling
           piece
           of
           work
           of
           it
           ,
           tho'
           he
           be
           never
           so
           well
           verst
           in
           the
           Act
           of
           ranging
           the
           parts
           of
           the
           several
           Materials
           artificially
           or
           mathematically
           .
           And
           ,
           as
           has
           been
           shown
           ,
           no
           man
           living
           ,
           no
           not
           themselves
           ,
           can
           give
           any
           account
           of
           the
           Consistency
           of
           their
           Matter
           ,
           which
           is
           the
           only
           Material
           of
           which
           they
           build
           (
           pardon
           the
           Bull
           they
           force
           us
           to
           )
           their
           Natural-Artificial
           Structures
           .
        
         
           37.
           
           This
           then
           being
           his
           true
           sense
           ,
           and
           ,
           consequently
           ,
           the
           true
           doctrin
           (
           if
           we
           may
           believe
           him
           )
           
           of
           the
           Cartesian
           School
           ;
           and
           the
           word
           [
           Form
           ]
           bearing
           in
           its
           notion
           that
           it
           is
           in
           the
           Matter
           ,
           and
           therefore
           is
           Intrinsecal
           to
           the
           Thing
           ,
           and
           makes
           it
           either
           Another
           if
           it
           be
           an
           Essential
           Form
           ;
           or
           Intrinsecally
           otherwise
           or
           Alter'd
           ,
           if
           it
           be
           an
           Accidental
           one
           ;
           and
           ,
           it
           being
           likewise
           Evident
           that
           the
           
             Ranging
             the
             parts
             of
             Matter
          
           ,
           is
           only
           an
           Outward
           Application
           of
           them
           to
           one
           another
           ,
           which
           is
           meerly
           an
           Extrinsecal
           Notion
           ;
           we
           may
           hence
           clearly
           discover
           ,
           that
           they
           do
           not
           use
           the
           words
           [
           Form
           ]
           and
           [
           Intrinsecal
           ]
           in
           a
           proper
           and
           Natural
           sense
           ,
           but
           utterly
           pervert
           and
           abuse
           them
           .
        
         
           38.
           
           By
           these
           expressions
           of
           his
           lately
           mention'd
           ,
           and
           their
           putting
           nothing
           but
           Extension
           in
           their
           Matter
           ,
           which
           abstracts
           from
           Motion
           and
           Natural
           Action
           ,
           one
           would
           think
           they
           intended
           ,
           in
           stead
           of
           Physicks
           to
           give
           us
           a
           piece
           of
           meer
           Mathematicks
           ,
           for
           bare
           Extension
           fits
           it
           for
           no
           other
           Science
           .
           Nor
           are
           we
           mistaken
           in
           thinking
           so
           ;
           for
           he
           tells
           us
           expresly
           *
           that
           
             Natural
             Philosophy
             is
             one
             part
             of
             the
             Mathematicks
             .
          
           Tho'
           the
           Abstraction
           which
           ,
           in
           the
           place
           now
           mention'd
           ,
           he
           assigns
           to
           Quantity
           as
           a
           Genus
           ,
           is
           very
           odd
           and
           Illogical
           ;
           For
           the
           Abstraction
           of
           Quantity
           from
           the
           Thing
           or
           from
           Motion
           ,
           is
           an
           Abstraction
           of
           the
           Accident
           from
           the
           Subject
           ,
           or
           from
           
             Another
             Accident
          
           ;
           and
           therefore
           is
           quite
           another
           kind
           of
           Abstraction
           than
           that
           of
           the
           Genus
           from
           the
           species
           ;
           and
           it
           looks
           as
           if
           they
           hanker'd
           after
           
           Plato's
           exploded
           conceit
           of
           a
           
             Subsistent
             Vniversal
          
           ;
           and
           that
           they
           would
           have
           their
           
             First
             Matter
          
           ,
           contrary
           to
           all
           Logick
           and
           good
           sense
           ,
           to
           be
           a
           
           
             Body
             in
             Common
          
           ;
           and
           therefore
           the
           Genus
           to
           all
           particular
           Bodies
           :
           Nor
           can
           any
           thing
           sound
           more
           awkwardly
           then
           to
           make
           a
           Mathematical
           Treatise
           of
           Physicks
           .
           But
           Cartesius
           was
           a
           Greater
           Master
           of
           Mathematicks
           than
           he
           was
           of
           Physicks
           ;
           and
           therefore
           had
           a
           vast
           Design
           to
           reduce
           all
           Nature
           and
           all
           Philosophy
           within
           the
           Purlew
           of
           his
           own
           Art
           ;
           in
           which
           it
           must
           be
           confest
           he
           was
           very
           Excellent
           .
        
         
           39.
           
           But
           ,
           to
           lay
           yet
           a
           Greater
           Force
           upon
           their
           backwardness
           to
           admit
           a
           Formal
           Change
           in
           Bodies
           ,
           we
           come
           now
           to
           more
           Palpable
           and
           Plain
           Instances
           ,
           not
           fetch'd
           from
           Metaphysicks
           but
           from
           obvious
           Effects
           in
           Nature
           ;
           which
           every
           man
           sees
           ,
           and
           themselves
           cannot
           but
           acknowledg
           .
           Let
           us
           then
           take
           into
           our
           consideration
           a
           young
           lately-planted
           Oak
           growing
           in
           a
           Nursery
           ;
           which
           in
           the
           space
           of
           a
           hundred
           years
           ,
           spreads
           it self
           into
           a
           vast
           Tree
           ;
           dilating
           it's
           large
           and
           massy
           Branches
           on
           all
           sides
           ,
           and
           over-shadowing
           a
           spacious
           Extent
           of
           Ground
           .
           Can
           any
           man
           deny
           but
           that
           this
           is
           the
           
             same
             Thing
          
           ,
           or
           the
           
             same
             Tree
          
           it
           was
           at
           first
           ?
           And
           yet
           't
           is
           most
           evidently
           
             not
             the
             same
          
           in
           Quantity
           ,
           it
           being
           now
           a
           thousand
           times
           Greater
           than
           it
           was
           formerly
           .
           'T
           is
           manifest
           then
           that
           here
           is
           a
           Real
           Divisibility
           between
           it's
           Quantity
           and
           it's
           Entity
           or
           Substance
           ;
           and
           a
           Real
           Mutation
           according
           to
           the
           Form
           of
           the
           Quantity
           ,
           and
           not
           according
           to
           the
           Notions
           of
           Ens
           or
           Thing
           .
           The
           same
           may
           be
           said
           of
           an
           Infant
           grown
           up
           to
           be
           a
           Man
           ;
           which
           ,
           when
           't
           is
           now
           Bigger
           in
           Quantity
           ,
           should
           they
           deny
           to
           be
           
           the
           
             same
             Thing
          
           or
           the
           
             same
             Man
          
           ,
           it
           would
           make
           mad
           work
           in
           the
           World
           by
           taking
           away
           Titles
           of
           Inheritances
           ,
           and
           altering
           the
           Right
           of
           Succession
           .
           The
           Infant
           might
           ,
           perhaps
           ,
           retain
           his
           Title
           for
           some
           very
           small
           time
           ;
           but
           the
           Identity
           of
           it
           being
           lost
           by
           the
           accruing
           of
           new
           Matter
           and
           new
           Quantity
           ,
           he
           has
           forfeited
           his
           Estate
           ,
           e'er
           he
           comes
           at
           age
           to
           understand
           or
           manage
           it
           ,
           by
           losing
           his
           Essenee
           .
        
         
           41.
           
           I
           know
           that
           our
           late
           Philosophers
           will
           hope
           to
           evade
           this
           last
           Instance
           by
           alledging
           that
           the
           Numerical
           Identity
           of
           a
           Man
           springs
           from
           his
           having
           the
           same
           Soul.
           Which
           Tenet
           ,
           (
           were
           it
           proper
           to
           confute
           it
           here
           )
           would
           prove
           as
           Unreasonable
           and
           ill-grounded
           as
           any
           of
           the
           rest
           .
           I
           only
           note
           ,
           on
           the
           by
           ,
           that
           ,
           as
           it
           becomes
           God's
           Wisdom
           ,
           as
           he
           is
           Author
           of
           Nature
           ,
           to
           carry
           on
           the
           Course
           of
           Causes
           by
           fitting
           Dispositions
           to
           the
           Production
           of
           farther
           and
           more
           Noble
           Effects
           ;
           and
           consequently
           ,
           to
           sute
           and
           proportion
           what
           Supervenes
           to
           what
           Prae-exists
           ;
           and
           the
           Embryo
           in
           our
           case
           Praeexists
           ,
           and
           ,
           by
           having
           such
           Dispositions
           in
           it
           as
           made
           it
           fit
           to
           concur
           (
           on
           it's
           part
           )
           to
           work
           Rationally
           
             to
             such
             a
             Degree
          
           ,
           made
           it
           require
           to
           have
           for
           it's
           
             Form
             such
          
           a
           Rational
           Soul
           joyn'd
           with
           it
           ,
           and
           ,
           thence
           ,
           determin'd
           the
           Author
           of
           Nature
           to
           infuse
           it
           ;
           it
           follows
           that
           the
           thing
           is
           quite
           contrary
           to
           what
           they
           imagin
           ;
           viz.
           that
           the
           Soul
           was
           to
           be
           adjusted
           and
           proportion'd
           to
           the
           Exigency
           of
           the
           Bodily
           part
           ;
           and
           that
           ,
           therefore
           the
           Soul
           is
           Determinately
           such
           ,
           or
           of
           such
           a
           Determinate
           Degree
           of
           Rationality
           
           (
           which
           Essentially
           and
           Numerically
           distinguishes
           Souls
           ,
           and
           Men
           ,
           from
           one
           another
           )
           as
           was
           fit
           to
           be
           infus'd
           into
           and
           work
           with
           such
           a
           Body
           .
           And
           were
           not
           this
           so
           ,
           it
           would
           be
           impossible
           to
           explicate
           how
           Original
           Sin
           is
           connaturally
           transfus'd
           from
           Adam
           ,
           or
           how
           the
           Soul
           becomes
           tainted
           by
           being
           united
           to
           a
           Body
           made
           *
           
             ex
             immundo
             semine
          
           .
           But
           ,
           this
           is
           not
           the
           only
           ill
           Consequence
           that
           springs
           from
           this
           Extravagant
           Tenet
           of
           the
           Soul
           's
           being
           a
           Distinct
           Thing
           from
           the
           Body
           ,
           or
           that
           Man
           is
           in
           reality
           compounded
           of
           Two
           Actual
           Things
           ,
           and
           therefore
           not
           to
           be
           placed
           in
           any
           one
           Line
           of
           the
           Predicament
           of
           Ens
           or
           Substance
           .
           For
           ,
           that
           odd
           Opinion
           does
           ,
           besides
           ,
           very
           much
           favour
           (
           at
           least
           ,
           very
           well
           consist
           with
           )
           the
           Praeexistence
           of
           Souls
           :
           Because
           ,
           if
           the
           Soul
           be
           not
           proportion'd
           to
           the
           Disposition
           of
           the
           Corporeal
           part
           of
           Man
           ,
           and
           so
           ,
           be
           truly
           the
           Form
           of
           it
           ,
           but
           a
           kind
           of
           
             Assistant
             Spirit
          
           ,
           only
           apt
           to
           joyn
           with
           it
           ,
           and
           promote
           it
           in
           it's
           Operations
           ,
           it
           might
           as
           well
           Exist
           before
           the
           Body
           as
           after
           it
           .
           Whence
           it
           will
           be
           very
           hard
           for
           them
           to
           assign
           any
           solid
           Reason
           from
           the
           Nature
           of
           such
           a
           Spirit
           ,
           (
           since
           it
           might
           indifferently
           fit
           other
           Bodies
           or
           assist
           more
           of
           them
           )
           why
           there
           might
           not
           be
           also
           a
           Transmigration
           of
           Souls
           from
           one
           Man
           to
           another
           ;
           for
           it
           would
           be
           ,
           in
           that
           case
           ,
           no
           more
           but
           shifting
           their
           Office
           and
           assisting
           now
           one
           of
           them
           then
           Another
           .
           Not
           to
           mention
           how
           this
           Doctrin
           (
           as
           is
           discourst
           in
           the
           Preface
           )
           tends
           to
           introduce
           a
           kind
           of
           Fanaticism
           into
           the
           Philosophy
           Schools
           ,
           
           by
           making
           all
           their
           thoughts
           run
           upon
           nothing
           but
           Spiritual
           Conceits
           and
           Innate
           Ideas
           ,
           and
           having
           a
           Spiritual
           communication
           with
           God
           ,
           when
           they
           know
           any
           Natural
           Truth
           ,
           after
           an
           unintelligible
           manner
           .
           Not
           considering
           that
           Man
           ,
           in
           this
           Mortal
           State
           here
           ,
           is
           truly
           one
           part
           or
           piece
           of
           Nature
           ;
           and
           subject
           to
           the
           Impressions
           of
           Natural
           Causes
           affecting
           him
           ,
           both
           as
           to
           his
           Corporeal
           and
           Spiritual
           Capacity
           ,
           according
           to
           the
           Different
           Natures
           of
           those
           Different
           Recipients
           .
        
         
           41.
           
           But
           ,
           to
           return
           whence
           we
           diverted
           ;
           Letting
           Man
           and
           his
           Individuality
           alone
           ,
           what
           can
           they
           say
           to
           the
           former
           Instance
           of
           a
           young
           Oak
           (
           or
           of
           any
           other
           Vegetable
           or
           Animal
           )
           increast
           to
           it's
           Full
           Growth
           ,
           which
           all
           Mankind
           agrees
           to
           be
           still
           the
           
             same
             Thing
          
           ,
           and
           yet
           
             not
             the
             same
          
           in
           Quantity
           ?
           It
           is
           not
           hence
           unanswerably
           Evident
           ,
           that
           there
           is
           a
           Formal
           Mutation
           according
           to
           it's
           Quantity
           and
           not
           according
           to
           it's
           Entity
           ,
           and
           therefore
           a
           Formal
           Composition
           and
           Divisibility
           in
           it
           according
           to
           those
           two
           Respects
           ?
           They
           cannot
           say
           they
           are
           the
           same
           Physically
           ,
           or
           the
           same
           Physical
           Compound
           :
           For
           ,
           since
           all
           Natural
           Bodies
           ,
           according
           to
           their
           Doctrin
           ,
           are
           made
           solely
           of
           their
           First
           Matter
           ,
           or
           of
           the
           Particles
           made
           of
           it
           ;
           where
           there
           is
           incomparably
           more
           Matter
           ,
           there
           must
           be
           a
           New-Compound
           or
           a
           
             New
             Body
          
           ;
           in
           regard
           more
           and
           less
           must
           be
           the
           Differences
           of
           every
           Notion
           in
           the
           same
           Line
           ,
           as
           has
           been
           demonstrated
           :
           Wherefore
           more
           or
           less
           of
           the
           Matter
           (
           it
           being
           inform'd
           ,
           and
           ,
           so
           truly
           an
           Ens
           or
           a
           Body
           )
           ought
           to
           outweigh
           ,
           in
           constituting
           
           Particular
           Bodies
           or
           Entities
           ,
           all
           consideration
           of
           Accidental
           Notions
           or
           Modifications
           of
           it
           ,
           which
           are
           not
           properly
           Entities
           but
           only
           Modes
           of
           Ens.
           'T
           is
           a
           Folly
           to
           alledg
           the
           Figure
           or
           Extension
           of
           those
           Particles
           ;
           for
           ,
           if
           the
           Subjects
           ,
           (
           I
           mean
           the
           Particles
           )
           be
           not
           the
           same
           ,
           all
           the
           Accidents
           which
           belong
           to
           those
           Numerically
           different
           Subjects
           ,
           must
           be
           Numerically
           different
           likewise
           ;
           and
           ,
           so
           ,
           cannot
           constitute
           a
           Thing
           to
           be
           Numerically
           One
           ,
           but
           only
           add
           more
           Numerical
           Things
           to
           it
           to
           make
           it
           Numerically
           
             Many
             Extension
          
           is
           held
           by
           them
           to
           be
           the
           
             only
             Essential
          
           Form
           of
           their
           Matter
           ;
           they
           so
           ,
           ought
           ,
           if
           they
           go
           to
           work
           Logically
           and
           consequentially
           ,
           to
           say
           that
           
             Particular
             Extensions
          
           of
           that
           Matter
           which
           come
           along
           with
           those
           Particles
           ,
           does
           give
           a
           
             particular
             Essence
          
           to
           each
           of
           those
           compounds
           which
           are
           made
           of
           that
           Matter
           ;
           and
           so
           make
           the
           Generical
           Notion
           hold
           in
           every
           Species
           and
           Individuum
           of
           that
           common
           Body
           ;
           as
           Entity
           which
           is
           the
           Form
           of
           Ens
           is
           found
           in
           every
           Individual
           Thing
           in
           the
           whole
           world
           ;
           and
           not
           to
           make
           the
           Essential
           Difference
           of
           those
           Bodies
           consist
           in
           such
           respects
           as
           are
           
             not
             Essential
          
           .
           They
           will
           tell
           us
           of
           many
           Modifications
           of
           each
           Compound
           :
           But
           they
           should
           consider
           that
           Modifications
           of
           the
           Thing
           or
           Subject
           do
           supervene
           to
           it
           ;
           and
           therefore
           the
           Thing
           must
           first
           be
           supposed
           to
           be
           ,
           e'er
           it
           can
           be
           capable
           to
           be
           Modify'd
           ;
           and
           it
           looks
           odd
           to
           talk
           of
           Modifying
           what
           
             is
             not
          
           ,
           or
           of
           modifying
           a
           Nothing
           .
           Yet
           tho'
           it
           strains
           good
           sense
           ,
           they
           tell
           us
           of
           other
           
             Essential
             Modifications
          
           of
           the
           Matter
           in
           each
           Compound
           ;
           as
           if
           Res
           were
           not
           ,
           by
           all
           Mankind
           and
           by
           the
           Light
           of
           Nature
           ,
           presuppos'd
           
           to
           
             Modus
             rei
          
           .
           But
           this
           Catachesis
           they
           are
           forced
           to
           by
           their
           pique
           against
           Essential
           Forms
           ;
           the
           Sense
           of
           which
           the
           Goodness
           of
           Rational
           Nature
           forces
           them
           to
           admit
           ;
           tho'
           out
           of
           Aversion
           to
           the
           Word
           ,
           they
           generally
           change
           it
           into
           a
           worse
           .
        
         
           42.
           
           Their
           last
           Evasion
           then
           is
           to
           say
           that
           those
           Vegetables
           and
           Animals
           are
           the
           same
           Morally
           .
           And
           ,
           indeed
           ,
           they
           cannot
           in
           all
           humane
           Language
           pick
           out
           a
           blinder
           Word
           ,
           and
           of
           a
           more
           ambiguous
           Signification
           ;
           and
           therefore
           ,
           't
           is
           most
           Proper
           to
           make
           use
           of
           for
           a
           subterfuge
           against
           Clear
           Reason
           .
           I
           never
           yet
           could
           hear
           of
           any
           man
           that
           could
           define
           it
           ;
           and
           it
           is
           as
           easy
           for
           the
           Taylor
           in
           the
           Fable
           to
           fit
           the
           Moon
           with
           a
           Coat
           ,
           as
           to
           fit
           it
           with
           a
           Definition
           .
           But
           ,
           we
           will
           do
           what
           we
           can
           to
           show
           the
           different
           senses
           it
           may
           have
           in
           our
           circumstances
           ;
           and
           that
           none
           of
           them
           can
           serve
           their
           purpose
           .
           Either
           then
           [
           
             to
             be
             Morally
             the
             same
          
           ]
           Signifies
           that
           the
           Thing
           does
           seem
           to
           us
           to
           be
           the
           same
           ,
           tho'
           it
           it
           be
           not
           so
           Really
           .
           But
           ,
           this
           comes
           over
           to
           us
           instead
           of
           opposing
           us
           ;
           for
           ,
           our
           Question
           is
           what
           is
           ,
           and
           not
           what
           seems
           ;
           nor
           is
           such
           an
           Expression
           to
           be
           Tolerated
           amongst
           Philosophers
           ,
           whose
           Duty
           't
           is
           to
           consider
           what
           passes
           Really
           in
           Nature
           ,
           and
           not
           what
           only
           Appears
           so
           .
           Or
           else
           ,
           these
           words
           must
           mean
           that
           the
           Thing
           
             is
             not
             considerably
          
           Chang'd
           ;
           and
           therefore
           ,
           't
           is
           ,
           
             morally
             speaking
          
           ,
           the
           Same
           .
           But
           ,
           this
           is
           most
           evidently
           False
           ;
           for
           ,
           the
           over-grown
           Oak
           has
           a
           thousand
           times
           more
           Quantity
           in
           it
           ,
           and
           ,
           consequently
           ,
           according
           to
           them
           ,
           more
           Matter
           added
           to
           it
           than
           it
           had
           while
           it
           was
           but
           a
           S●yon
           -
           Wherefore
           ,
           it
           must
           be
           
             more
             than
             Morally
          
           ,
           
           that
           is
           ,
           Considerably
           Chang'd
           according
           to
           its
           Quantity
           ,
           and
           yet
           ,
           
             not
             at
             all
             Chang'd
          
           as
           it
           is
           an
           Ens
           or
           Thing
           .
           And
           this
           is
           all
           I
           can
           imagin
           the
           Antiperipateticks
           can
           any
           way
           plead
           to
           escape
           the
           force
           of
           our
           Argument
           for
           
             Formal
             Mutation
          
           .
           *
           Our
           ingenious
           Country-man
           ,
           Mr.
           Locke
           ,
           goes
           more
           solidly
           to
           work
           ,
           by
           making
           it
           
             to
             be
             the
             same
             Plant
          
           as
           long
           as
           it
           partakes
           
             of
             the
             same
             Life
             ,
             in
             a
             like
             continuing
             Organization
             ,
             conformable
             to
             that
             sort
             of
             Plants
             .
          
           For
           ,
           Life
           speaks
           something
           Intrinsecal
           and
           Essential
           ,
           (
           which
           the
           meer
           
             Ranging
             of
             Particles
          
           thus
           or
           thus
           ,
           does
           not
           )
           unless
           we
           will
           say
           that
           a
           Watch
           or
           Clock
           lives
           ;
           And
           therefore
           it
           argues
           some
           Formal
           Mutation
           of
           the
           Matter
           ,
           while
           it
           is
           disposed
           ,
           fitted
           and
           (
           as
           it
           were
           )
           digested
           so
           as
           to
           continue
           that
           Life
           by
           Nourishing
           the
           Vegetable
           .
           For
           ,
           it
           will
           seem
           incredible
           to
           any
           Considerer
           ,
           that
           Particles
           of
           all
           sorts
           should
           be
           found
           ,
           in
           such
           vast
           Quantities
           ,
           in
           every
           little
           spot
           of
           Ground
           where
           so
           many
           several
           Plants
           and
           Trees
           do
           grow
           ,
           as
           are
           Proper
           to
           each
           ,
           and
           Sufficient
           to
           nourish
           them
           up
           ,
           t●ll
           they
           increase
           to
           such
           a
           Prodigious
           Bigness
           .
           yet
           ,
           this
           must
           be
           asserted
           ,
           if
           
             Formal
             Mutation
          
           be
           deny'd
           .
           But
           ,
           I
           can
           by
           no
           means
           allow
           what
           he
           sayes
           there
           that
           the
           
             Principium
             Individuationis
             is
             Existence
          
           .
           For
           ,
           since
           Created
           Entities
           have
           not
           Existence
           from
           their
           being
           Entia
           or
           Things
           ,
           or
           (
           which
           is
           the
           same
           )
           Individuums
           :
           all
           we
           can
           say
           of
           them
           is
           that
           they
           are
           
             Capable
             of
             Existing
          
           ;
           and
           this
           they
           must
           have
           antecedently
           ,
           in
           priority
           of
           Nature
           ,
           to
           their
           Actual
           Existence
           .
           Wherefore
           their
           Individuation
           must
           be
           presuppos'd
           to
           Existence
           ;
           
           and
           ,
           so
           ,
           cannot
           depend
           on
           it
           as
           on
           its
           Principle
           .
           Again
           ,
           since
           
           Plato's
           Flash
           of
           Ideas
           existing
           in
           common
           ,
           is
           now
           hist
           out
           of
           all
           Schools
           (
           if
           indeed
           that
           Excellent
           Man
           meant
           them
           as
           his
           Opposers
           apprehend
           him
           ,
           )
           and
           that
           neither
           Man
           nor
           Horse
           
             in
             Common
          
           can
           Exist
           ,
           but
           it
           must
           be
           determinately
           ,
           and
           particularly
           This
           or
           That
           Man
           ,
           Horse
           ,
           &c.
           
           It
           must
           be
           suppos'd
           to
           be
           constituted
           Determinately
           This
           or
           
             That
             Individuum
          
           ere
           it
           can
           be
           Capable
           of
           Existing
           .
           Wherefore
           Existence
           is
           an
           Accidental
           Formality
           ,
           supervening
           to
           the
           Individuum
           already
           Determin'd
           and
           made
           fit
           to
           Exist
           ,
           that
           is
           ,
           to
           the
           Individuum
           
             already
             Constituted
          
           ;
           and
           therefore
           Existence
           cannot
           cause
           nor
           constitute
           it
           .
           Had
           I
           leasure
           ,
           and
           were
           the
           place
           Proper
           ,
           I
           would
           show
           my
           respects
           to
           the
           Learned
           Author
           by
           giving
           him
           my
           thoughts
           of
           his
           Chapter
           concerding
           
             Identity
             and
             Diversity
          
           ;
           for
           it
           is
           an
           Important
           Subject
           ,
           and
           I
           see
           it
           is
           treated
           by
           him
           more
           elaborately
           than
           are
           some
           other
           parts
           of
           that
           worthy
           Book
           .
        
         
           43.
           
           Lastly
           ,
           to
           say
           no
           more
           of
           Formal
           Mutation
           in
           Bodies
           ,
           let
           us
           cast
           a
           short
           view
           upon
           what
           passes
           in
           Spiritual
           Natures
           .
           When
           a
           Soul
           that
           before
           was
           Ignorant
           becomes
           Knowing
           ,
           or
           a
           Wicked
           Soul
           Virtuous
           ,
           can
           it
           be
           deny'd
           that
           those
           Souls
           are
           Chang'd
           according
           to
           that
           Form
           call'd
           Quality
           ,
           and
           yet
           remain
           the
           same
           according
           to
           their
           Essence
           ?
           Surely
           ,
           they
           cannot
           say
           that
           this
           is
           done
           by
           
             New
             Atomes
          
           aggregated
           to
           that
           Soul
           ,
           or
           by
           any
           other
           of
           those
           odd
           Requisites
           they
           put
           to
           induce
           a
           new
           Accidental
           Form.
           And
           ,
           if
           not
           ,
           they
           must
           see
           and
           confess
           
           that
           
             Formal
             Mutation
          
           is
           ,
           beyond
           all
           Dispute
           ,
           found
           in
           Spiritual
           Natures
           .
           Much
           more
           then
           may
           it
           have
           place
           in
           Bodies
           ;
           which
           ,
           being
           Subject
           to
           Motion
           ,
           which
           is
           
             Essentially
             Change
          
           ,
           are
           ,
           consequently
           ,
           of
           a
           nature
           far
           more
           Changeable
           than
           Spiritual
           Beings
           are
           .
           What
           can
           be
           answer'd
           to
           those
           pressing
           Arguments
           I
           cannot
           in
           their
           behalf
           imagine
           ;
           nor
           ,
           I
           am
           confident
           ,
           can
           themselves
           give
           any
           Reply
           that
           is
           Solid
           ,
           or
           taken
           from
           the
           known
           and
           acknowledg'd
           Natures
           of
           Things
           ;
           however
           they
           may
           shuffle
           it
           off
           wittily
           ,
           by
           throwing
           in
           some
           Unprov'd
           Supposition
           ,
           plainly
           exprest
           ;
           and
           endeavouring
           to
           make
           that
           pass
           upon
           their
           Readers
           .
           But
           't
           is
           Impossible
           they
           should
           even
           attempt
           to
           perform
           this
           by
           bearing
           up
           to
           any
           Evident
           Principles
           ,
           or
           by
           Deductions
           connected
           by
           such
           Principles
           ,
           or
           Reducible
           to
           them
           :
           only
           which
           can
           satisfy
           the
           Judgments
           of
           Learned
           Considerers
           and
           true
           Philosophers
           .
        
         
           From
           what
           is
           said
           hitherto
           is
           Establisht
           this
           Grand
           Conclusion
           ,
           that
           FORMAL
           MUTATION
           
             must
             unavoidably
             be
             granted
          
           .
           Which
           evinc't
           ,
           all
           the
           Corpuscularian
           and
           Atomical
           Hypotheses
           fall
           to
           the
           ground
           ,
           and
           can
           need
           no
           farther
           Confutation
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A59232-e2010
           
             †
             
               B.
               1.
               ch
               .
               6.
            
             
          
           
             ‖
             
               Medit.
               3.
            
             
          
           
             *
             
               Medit
               3.
            
             
          
        
         
           Notes for div A59232-e13050
           
             *
             See
             〈◊〉
             3.
             〈…〉
             
          
           
             *
             B.
             3.
             
             L.
             7
             S.
             4
             ,
             6.
             
          
           
             Less
             .
             1.2
             .
          
           
             *
             Less
             .
             1.
             
             Sect.
             13
             ,
             14
             ,
             15.
             
          
           
             *
             L.
             1
             S.
             13
             ,
             14
             ,
             15.
             
          
           
             †
             Sect.
             6.
             
          
           
             *
             S.
             7.
             
          
           
             †
             S.
             6.
             
          
           
             *
             L.
             1.
             
             S.
             6
             ,
             7
             ,
             8.
             
          
           
             †
             L.
             1.
             
             S.
             13
             ,
             14.
             
          
           
             ‖
             See
             B.
             3.
             
             L.
             4.
             
             S.
             12
             ,
             13
             ,
             14.
             
          
           
             *
             L.
             1.
             
             S.
             13
             ,
             14.
             
          
           
             †
             S.
             5.
             
          
           
             *
             Sect.
             14
             
          
           
             ‖
             Less
             .
             8.
             
             Sect.
             7.
             
          
           
             *
             Less
             .
             1.
             
             Sect.
             1
             ,
             3
             ,
             5.
             
          
           
             *
             L.
             8.
             
             S.
             7
             
          
           
             *
             Less
             .
             2.
             
             Sect.
             5.
             
          
           
             †
             S.
             1.
             
          
           
             *
             S.
             1.
             
          
           
             †
             Less
             .
             4.
             
             Sect.
             2
             ,
             4.
             
          
           
             *
             Sect.
             13
             
          
           
             *
             L.
             2.
             
             Sect.
             12
             ,
             13.
             
          
           
             *
             Sect.
             14.
             
          
           
             *
             L.
             1.
             
             S.
             3
             ,
             4
             ,
             5.
             
          
           
             †
             L.
             2.
             
             S.
             17
             ,
             18
             ,
             19
             ,
             20.
             
          
           
             ‖
             L.
             2.
             
             S.
             4
             ,
             5.
             
          
           
             *
             L.
             2.
             
             S.
             5.7
             .
          
           
             *
             L.
             2.
             
             S.
             11.
             
          
           
             *
             L.
             .1
             S.
             3
             ,
             5.7
             .
          
           
             *
             Less
             .
             1.
             
             S.
             6.
             
          
           
             †
             Less
             .
             1.
             
             S.
             6.7
             ,
             8·
             
          
           
             *
             S.
             18.
             
          
           
             *
             L.
             3.
             
             Sect.
             5.
             
          
           
             †
             L.
             4.
             
             S.
             4.
             
          
           
             *
             L.
             3.
             
             S.
             1
             ,
             2
             ,
             5.
             
          
           
             *
             Less
             .
             7.
             
             Sect.
             1
             ,
             2.
             
          
           
             *
             Sect.
             8.
             
          
           
             *
             B.
             3.
             
             L.
             6.
             
             S.
             4.
             
          
           
             *
             L.
             7.
             
             S.
             10
             ,
             11.
             
          
           
             *
             L.
             4.
             
             S.
             1.
             
          
           
             *
             L.
             3.
             
             S.
             6.
             
          
           
             *
             Less
             .
             3.
             
             Sect.
             9.
             
          
           
             †
             Book
             3.
             
             L.
             7.
             
             S.
             5.
             
             Prop
             6
             ,
             7.
             
          
           
             *
             See
             B.
             3.
             
             L
             6.
             
             S.
             4.
             
          
           
             *
             B.
             1.
             
             L.
             1
             
          
        
         
           Notes for div A59232-e46750
           
             *
             L.
             1.
             
             S.
             7
             ,
             &
             11.
             
          
           
             *
             B.
             3.
             
             L.
             7
             
          
           
             *
             Less
             .
             2.
             
             Sect.
             6
             ,
             7
             ,
             8
             ,
             9.
             
          
           
             *
             See
             Appendix
             .
          
           
             *
             See
             B.
             2.
             
             L.
             2.
             
             Corol.
             2.
             
          
           
             *
             B.
             2.
             
             S.
             13.
             
          
           
             *
             Book
             1.
             
             L.
             2.
             
             S.
             18.
             
          
           
             †
             Book
             1.
             
             L.
             3.
             
             S.
             1.
             
          
           
             *
             B
             1.
             
             L
             2.
             
             S.
             16.
             
          
           
             †
             B.
             2
             L.
             1.
             
             S
             10.
             
          
        
         
           Notes for div A59232-e65020
           
             †
             B.
             2.
             l.
             ●
             .
             ●
             .
             14.
             
          
           
             *
             See
             §.
             10
             
          
           
             *
             B.
             1.
             
             L.
             8.
             
             §.
             7.
             
          
           
             †
             See
             B.
             1.
             
             L.
             8.
             
             §
             ▪
             8.
             
          
           
             Axl
             1.
             
          
           
             Prop.
             1.
             
          
           
             Prop.
             2
             ▪
             
          
           
             Ax.
             1.
             
          
           
             Ax.
             4.
             
          
           
             *
             Ax.
             2.
             
          
           
             †
             Ax.
             3.
             
          
           
             *
             Ax.
             5.
             
          
           
             †
             Ax.
             2.
             
          
           
             †
             Prop.
             5.6
             .
          
           
             *
             Ax.
             6.
             
          
           
             †
             Prop.
             1.
             
          
           
             †
             Prop.
             2.
             
          
           
             †
             Ax.
             5.
             
          
           
             *
             Ax.
             3.
             
          
           
             *
             Ax.
             6.
             
          
           
             †
             Prop.
             4.
             
          
           
             †
             Ax.
             1.
             
          
           
             *
             Ax
             2.
             
          
           
             *
             Ax.
             1.2
             .
          
           
             †
             Prop.
             5.
             
          
           
             †
             Prop.
             5.
             
          
           
             †
             Ax.
             3.
             
          
           
             *
             Ax.
             5.
             
          
           
             †
             Prop.
             2.3
             .
          
           
             †
             Prop.
             8·
             
          
           
             *
             Prop.
             4.5.6.7
             .
          
           
             †
             B.
             8.
             
             L.
             6.
             
             §§
             .
             8.9.10
             .
          
           
             †
             ●
             .
             14.
             
          
           
             *
             L.
             3.
             
             §.
             30.
             
          
           
             *
             B.
             2.
             
             L.
             2.
             
          
           
             B.
             2
             L.
             2.
             
             §
             ●5
             
          
           
             †
             See
             B.
             3.
             
             L.
             6.
             
             §.
             6.
             
          
           
             *
             B.
             1.
             
             Lesson
             last
             .
          
           
             *
             See
             B.
             2.
             
             L.
             1.
             
             §.
             15.
             
          
        
         
           Notes for div A59232-e101900
           
             
               The
               Question
               be●ween
               the
               Peri●●●eticks
               and
               Antiperipatetick●
               ,
               stated
               in
               common
               .
            
          
           
             
               The
               Grounds
               of
               the
               Peripatetick
               Doctrin
               concerning
               Matter
               and
               Form.
               
            
          
           
             
               The
               mistake
               of
               the
               Antiperipateticks
               concerning
            
             Matter
             and
             Form.
             
          
           
             
               The
               true
               Doctrin
               of
               the
               Peripateticks
               concerning
            
             Formal
             Composition
             
          
           
             
               The
               true
               Doctrine
               of
               the
               Peripateticks
               concerning
            
             Formal
             Divisibility
             and
             Formal
             Mutation
             ,
             
               which
               are
            
             Essential
             .
          
           
             
               The
               same
               Doctrin
               declar'd
               by
               an
               Instance
               .
            
          
           
             
               Of
               that
               other
               Formal
               Composition
               and
               Mutation
               which
               is
               Accidental
               .
            
          
           
             
               That
               all
               Formal
               Mutations
               are
               Intrinsecal
               .
            
          
           
             
               The
               Peripatetical
               Doctrin
               prov'd
               from
               Logick
               and
               the
               known
               Method
               of
               Discoursing
               .
            
          
           
             
               The
               Doctrin
               of
               the
               Ant●●peripatetick●
               is
               Unprincipled
               .
            
          
           
             
               This
               last
               Charge
               made
               good
            
             .
          
           
             
               The
               Indirect
               Methods
               us'd
               by
               the
               Antiperipateticks
               .
            
          
           
             
               The
               summ
               of
            
             Epicurus
             
               his
               Doctrin
            
             .
          
           
             
               That
               the
            
             Ep●curean
             Atomes
             are
             ●ormally
             Changeable
             
          
           
             
               That
               those
               Atoms
            
             de
             facto
             are
             Formally
             〈◊〉
             .
          
           
             
               The
               same
               demonstrated
               from
               this
               infallible
               Ma●xim
               ,
               that
               all
               our
               Notions
               are
               taken
               from
               the
               Things
               .
            
          
           
             
               The
               alledging
            
             Extrinsecal
             
               Mutation
               is
               both
               Nonsense
               ,
               and
               Incompetent
               .
            
          
           
             
               The
               Cartesians
               are
               forced
               by
               their
               own
               Doctrine
               to
               admit
            
             Formal
             Mutation
             .
          
           
             
               The
               Cartesians
               can
               give
               no
               account
               of
               their
               First
               Matter
               .
            
          
           
             
               Th●t
               't
               is
               impossible
               the
            
             Car●esians
             
               should
               explicate
               Density
               in
               their
               First
               Ma●ter
               ,
               because
               they
               deny
            
             Formal
             Mutat●on
             .
          
           
             Formal
             Mutation
             
               demonstrated
               from
               th●
               Transmutation
               of
               Rare
               and
               Dense
               things
               into
               one
               another
               .
            
          
           
             
               That
               there
               are
               Proper
               Agents
               in
               Nature
               to
               Condense
               and
               〈◊〉
               .
            
          
           
             The
             Cartesians
             
               Hypothesis
               is
               Praeternatural
            
             .
          
           
             James
             c.
             1.
             v.
             17.
             
          
           
             
               That
               th●re
               is
               also
            
             Mu●ation
             
               a●c●rding
               to
            
             〈…〉
             .
          
           
             *
             Entire
             Body
             of
             Philosophy
             Part
             4.
             ch
             .
             4
             §.
             11.
             
          
           
             *
             Ib.
             ch
             .
             6.
             
             §.
             6.
             
          
           
             *
             Ib.
             §
             ,
             6.
             
          
           
             *
             Part
             4.
             chap.
             3.
             
             §.
             24.
             
          
           
             *
             Job
             .
             14.4
             
          
           
             *
             An
             Essay
             concerning
             Humane
             Understanding
             .
             B.
             2.
             
             Ch.
             27.