Transnatural philosophy, or, Metaphysicks demonstrating the essences and operations of all beings whatever ... and shewing the perfect conformity of Christian faith to right reason, and the unreasonableness of atheists ... and other sectaries : with an appendix giving a rational explication of the mystery of the most B. Trinity / by J.S.
         Sergeant, John, 1622-1707.
      
       
         
           1700
        
      
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             Transnatural philosophy, or, Metaphysicks demonstrating the essences and operations of all beings whatever ... and shewing the perfect conformity of Christian faith to right reason, and the unreasonableness of atheists ... and other sectaries : with an appendix giving a rational explication of the mystery of the most B. Trinity / by J.S.
             Sergeant, John, 1622-1707.
          
           [80], 484, [1] p.
           
             Printed by the Author, Sold by D. Brown ..., Abel Roper ..., and Tho. Metcalf ...,
             London :
             1700.
          
           
             Contains marginal notes.
             Errata: p. [1] at end.
             Imperfect: tightly bound, and with print show-through and loss of text.
             Reproduction of original in the Harvard University Library.
          
        
      
    
     
       
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           Metaphysics -- Early works to 1800.
        
      
    
     
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             Transnatural
             Philosophy
          
           ,
           OR
           METAPHYSICKS
           :
           Demonstrating
           the
           Essences
           and
           Operations
           of
           all
           BEINGS
           whatever
           ,
           which
           gives
           the
           Principles
           to
           all
           other
           Sciences
           .
           AND
           Shewing
           the
           Perfect
           Conformity
           of
           
             Christian
             Faith
          
           to
           
             Right
             Reason
          
           ,
           and
           the
           Unreasonableness
           of
           
             Atheists
             ,
             Deists
             ,
             Anti-trinitarians
          
           ,
           and
           other
           Sectaries
           .
           With
           an
           Appendix
           ,
           Giving
           a
           
             Rational
             Explication
          
           of
           the
           Mystery
           of
           the
           most
           B.
           TRINITY
           .
           By
           
             I.
             S.
          
           
        
         
           LONDON
           :
           Printed
           by
           the
           Author
           ,
           Sold
           by
           
             D.
             Brown
          
           at
           the
           Swan
           and
           Bible
           without
           
             Temple-Bar
             ,
             Abel
             Roper
          
           at
           the
           
             Black
             Boy
             ,
             Fleet
             street
          
           ,
           and
           
             Tho.
             Metcalf
          
           in
           Drury-Lane
           ,
           1700.
           
        
      
       
         
         
         
           To
           the
           Right
           Honourable
           JAMES
           ,
           Lord
           Drummond
           .
        
         
           
             MY
             LORD
             ,
          
        
         
           DID
           I
           think
           that
           the
           Present
           I
           here
           make
           Your
           Lordship
           needed
           any
           Man's
           Patronage
           to
           set
           it
           off
           ,
           I
           should
           ,
           instead
           of
           doing
           You
           an
           
             Honour
             ,
             disparage
          
           Your
           good
           Judgment
           by
           such
           an
           Address
           .
           TRUTH
           is
           of
           Another
           Kind
           of
           Mettal
           than
           that
           Rich
           Oar
           which
           Avaricious
           Worldlings
           dig
           out
           of
           the
           Bowels
           of
           the
           Earth
           .
           Her
           Worth
           is
           wholly
           Intrinsick
           ;
           nor
           can
           she
           owe
           any
           part
           of
           Her
           Valuableness
           to
           the
           Face
           of
           a
           Heroe
           ,
           or
           a
           Caesar
           ,
           stampt
           upon
           her
           to
           make
           her
           more
           Current
           and
           Authentick
           ;
           and
           it
           would
           argue
           she
           wanted
           Worth
           ,
           should
           she
           beg
           it
           .
           'T
           is
           her
           Prerogative
           never
           to
           go
           
             out
             of
             her self
          
           :
           Nor
           does
           this
           Restrain
           or
           Imprison
           ,
           but
           Enlarge
           her
           .
           The
           whole
           
             Vast
             Extent
          
           of
           BEING
           is
           her
           Ordinary
           Purlew
           ,
           and
           within
           the
           Precincts
           of
           her
           far-stretcht
           Jurisdiction
           .
           
           Tho'
           her
           Steps
           are
           Steady
           and
           Wary
           ,
           yet
           she
           ranges
           over
           
             All
             Nature
          
           .
           Her
           Unconsined
           Progress
           takes
           it's
           Rise
           ,
           and
           starts
           from
           Principles
           :
           Sciences
           are
           her
           Stages
           ;
           whence
           she
           makes
           Excursions
           into
           Endless
           and
           Numberless
           Conclusions
           .
           Nor
           does
           she
           content
           her self
           ,
           much
           less
           affect
           ,
           to
           walk
           on
           
             even
             Ground
          
           :
           The
           Paths
           she
           treads
           are
           all
           up-hill
           ,
           and
           she
           knows
           no
           Resting-place
           in
           her
           long
           Ascending
           Journey
           ,
           till
           she
           settles
           her self
           in
           the
           
             Clear
             Contemplation
          
           of
           the
           FIRST
           BEING
           .
        
         
           These
           Considerations
           will
           make
           it
           seem
           very
           Improper
           for
           a
           Man
           who
           professes
           to
           regard
           nothing
           but
           the
           Promoting
           of
           TRUTH
           ,
           to
           Preface
           his
           Book
           with
           a
           Dedicatory
           ;
           which
           ,
           in
           the
           Common
           Opinion
           of
           the
           World
           ,
           makes
           a
           Show
           of
           courting
           a
           Patronage
           ,
           I
           do
           once
           more
           assure
           Your
           Lordship
           this
           was
           not
           
             my
             Aim
          
           :
           For
           no
           Man
           can
           patronize
           Errour
           ,
           and
           Truth
           needs
           no
           Man's
           good
           Word
           or
           Authority
           to
           abet
           her
           .
           Not
           all
           the
           Power
           of
           Alexanders
           ,
           or
           Caesars
           ,
           can
           make
           a
           Bad
           Proof
           conclude
           ,
           nor
           hinder
           the
           Consequence
           of
           a
           True
           Demonstration
           .
           Arguments
           grounded
           on
           
             Evident
             Principles
          
           are
           of
           such
           a
           Stiff
           and
           Sullen
           Nature
           ,
           that
           they
           can
           neither
           how
           out
           of
           Respect
           ,
           nor
           fawn
           out
           of
           Complement
           ,
           nor
           shake
           out
           of
           Awe
           or
           Fear
           .
           Since
           then
           Applications
           of
           
           this
           Nature
           can
           no
           Ways
           advantage
           my
           Cause
           ;
           what
           Excuse
           can
           I
           make
           to
           the
           World
           why
           I
           am
           so
           Inconsistent
           with
           my
           Profession
           ;
           or
           ,
           why
           I
           would
           needs
           do
           such
           a
           needless
           thing
           as
           to
           Particularize
           to
           Your self
           what
           I
           had
           intended
           for
           the
           Common
           Good
           of
           all
           my
           Learned
           Readers
           ?
        
         
           'T
           is
           Natural
           ,
           my
           Lord
           ,
           for
           us
           all
           ,
           when
           we
           apprehend
           some
           sinister
           Imputation
           ,
           to
           lay
           the
           Blame
           on
           others
           ;
           and
           't
           is
           Honest
           too
           ,
           when
           those
           Others
           are
           really
           the
           Cause
           or
           Occasion
           of
           our
           incurring
           that
           Censure
           .
           Pardon
           me
           then
           ,
           my
           Lord
           ,
           if
           ,
           to
           save
           my self
           Harmless
           ,
           I
           lay
           the
           
             Good
             Fault
          
           at
           Your
           door
           ;
           and
           openly
           declare
           ,
           that
           't
           is
           none
           but
           Your self
           who
           has
           made
           me
           Guilty
           of
           this
           
             odd
             Singularity
          
           .
           Had
           there
           been
           nothing
           in
           Your
           Lordship
           
             above
             the
             Common
          
           ,
           the
           Common
           should
           have
           taken
           my
           Book
           among
           them
           without
           any
           Restriction
           .
           Had
           there
           been
           no
           Particular
           Qualification
           in
           Your
           Lordship
           ,
           which
           Distinguisht
           and
           Signaliz'd
           You
           ;
           my
           Indifferency
           had
           yet
           remain'd
           Undetermin'd
           .
           This
           Specialty
           in
           Your
           Lordship
           ,
           if
           I
           can
           with
           Truth
           make
           out
           ,
           and
           prove
           to
           the
           World
           ,
           and
           (
           under
           Favour
           )
           to
           Your
           own
           face
           too
           ,
           and
           that
           't
           is
           of
           such
           a
           Nature
           as
           became
           Me
           to
           take
           Notice
           of
           it
           ;
           my
           Credit
           is
           acquitted
           ,
           and
           Your
           Lordship
           must
           answer
           for
           it
           .
           I
           believe
           Your
           Lordship
           is
           
           not
           aware
           Your self
           what
           this
           
             Distinctive
             Mark
          
           is
           ,
           which
           could
           oblige
           a
           Man
           in
           my
           Station
           to
           single
           You
           out
           thus
           from
           Your
           Peers
           .
           I
           will
           take
           leave
           then
           to
           make
           my
           Approaches
           to
           the
           telling
           the
           World
           what
           
             it
             is
          
           ,
           by
           acquainting
           them
           first
           what
           it
           
             is
             not
          
           .
        
         
           Were
           my
           Talent
           Heraldry
           ,
           I
           would
           then
           blazon
           in
           the
           best
           colours
           the
           Antiquity
           of
           ▪
           Your
           Noble
           Family
           ;
           how
           it
           came
           first
           into
           Scotland
           with
           St.
           Margaret
           the
           then
           Queen
           .
           I
           would
           lay
           open
           the
           
             Royal
             Alliances
          
           of
           it
           by
           the
           Marriage
           of
           the
           Lady
           
             Annabel
             Drummond
          
           with
           Robert
           the
           Third
           ,
           King
           of
           Scots
           ;
           how
           from
           Her
           ,
           by
           the
           Mother's
           Side
           ,
           descended
           the
           Family
           of
           the
           STUARTS
           ;
           who
           ,
           in
           a
           long
           Succession
           ,
           Raign'd
           in
           Scotland
           ,
           and
           afterwards
           in
           England
           too
           .
           By
           which
           means
           some
           of
           the
           Royal
           Blood
           of
           those
           Great
           Monarchs
           was
           deriv'd
           from
           that
           of
           the
           DRUMMONDS
           ;
           and
           ,
           by
           consequence
           ,
           is
           Ally'd
           to
           that
           which
           circulates
           now
           in
           Your
           Lordship's
           Veins
           .
           Were
           I
           skill'd
           in
           such
           matters
           ,
           I
           could
           with
           Truth
           declare
           how
           far
           your
           Lordship
           outstript
           all
           your
           Equalls
           in
           those
           Exercises
           in
           which
           Noble
           Gentlemen
           use
           to
           be
           train'd
           up
           ;
           to
           that
           Degree
           of
           Skill
           and
           Vigour
           ,
           that
           ,
           whereas
           You
           came
           thither
           as
           a
           Learner
           ,
           You
           arriv'd
           ,
           in
           a
           short
           time
           ,
           to
           the
           pitch
           of
           a
           Master
           .
           I
           could
           add
           ,
           were
           
           my
           Profession
           Souldiery
           ,
           what
           Bravoure
           Your
           Lordship
           shew'd
           in
           War
           ,
           even
           in
           the
           Bud
           of
           your
           Youth
           ;
           and
           how
           You
           durst
           even
           then
           look
           Danger
           in
           the
           Face
           with
           an
           Undaunted
           Courage
           .
           I
           could
           recount
           your
           Travells
           thro'
           the
           most
           polite
           Nations
           of
           
             Europe
             ,
             culling
          
           out
           of
           each
           all
           that
           's
           Commendable
           ,
           and
           conduces
           to
           accomplish
           a
           Personage
           of
           your
           Rank
           ;
           and
           leaving
           
             behind
             you
          
           whatever
           was
           Unworthy
           and
           Misbecoming
           .
           I
           could
           ,
           out
           of
           a
           fair
           Experience
           ,
           dilate
           upon
           your
           Noble
           and
           Civil
           Deportment
           ;
           which
           claims
           at
           once
           a
           
             High
             Respect
          
           ,
           and
           wins
           the
           Love
           of
           all
           that
           Converse
           with
           you
           ,
           &
           Know
           You
           :
           How
           the
           native
           Sweetness
           of
           your
           Genius
           secures
           you
           from
           having
           any
           Enemies
           ,
           and
           the
           Greatness
           of
           your
           Mind
           from
           fearing
           them
           .
           Lastly
           ,
           how
           your
           
             Friendly
             Affability
          
           ,
           and
           
             Unpretended
             Courtesy
          
           ,
           is
           neither
           deprest
           by
           
             mean
             Condescensions
          
           ;
           nor
           rais'd
           above
           its
           
             just
             Level
          
           by
           the
           least
           
             Disrespectful
             Height
          
           :
           Which
           make
           up
           a
           Mixture
           so
           Charming
           ,
           that
           't
           is
           impossible
           to
           know
           you
           ,
           and
           not
           pay
           you
           the
           double
           Duties
           of
           Esteem
           and
           Love.
           
        
         
           All
           these
           are
           very
           great
           Embellishments
           to
           your
           High
           Extraction
           ,
           and
           make
           a
           great
           Esclat
           in
           the
           Eye
           of
           the
           Generality
           of
           well-bred
           Persons
           .
           But
           ,
           what
           are
           all
           these
           to
           Mee
           ,
           whose
           sole
           Addiction
           is
           to
           pursue
           Truth
           ,
           and
           to
           bend
           the
           whole
           Intention
           of
           my
           Mind
           to
           
           promote
           that
           Best
           ,
           and
           ,
           in
           comparison
           ,
           only
           valuable
           End
           ,
           Tho'
           the
           Lustre
           of
           these
           do
           burnish
           Honour
           ,
           and
           is
           so
           Conspicuous
           and
           Bright
           in
           you
           ,
           that
           it
           casts
           a
           shadow
           on
           others
           of
           your
           Quality
           and
           Age
           ;
           yet
           these
           were
           not
           my
           Chief
           Motive
           why
           I
           give
           this
           Book
           a
           particular
           Reference
           to
           your
           Lordship
           .
           No
           ,
           my
           Ld.
           there
           is
           another
           piece
           of
           your
           Character
           left
           yet
           untoucht
           ,
           which
           ,
           in
           my
           Esteem
           ,
           excells
           
             all
             these
          
           ;
           which
           is
           ,
           that
           you
           are
           
             a
             Hearty
             and
             Sincere
             Lover
             of
             Truth
             .
          
           'T
           is
           This
           ,
           't
           is
           This
           ,
           my
           Ld.
           which
           gives
           you
           a
           just
           Title
           and
           Appropriation
           to
           this
           Present
           of
           mine
           :
           'T
           is
           This
           ,
           that
           can
           best
           satisfy
           the
           World
           (
           as
           it
           does
           mee
           )
           that
           your
           Thoughts
           are
           
             Truly
             Great
          
           ,
           and
           not
           detain'd
           in
           Insignificant
           Trifles
           ,
           as
           too
           many
           of
           your
           Rank
           are
           ;
           nor
           ,
           consequently
           ,
           are
           your
           Affections
           plac'd
           on
           Low
           and
           Contemptible
           Objects
           .
           'T
           is
           This
           that
           double-guilds
           Your
           other
           Heroical
           Qualities
           ,
           and
           sets
           you
           on
           the
           
             Highest
             Pinnacle
          
           of
           Honour
           .
        
         
           There
           is
           nothing
           which
           more
           shocks
           a
           true-bred
           Gentleman
           ,
           than
           a
           Ly
           ,
           tho'
           it
           be
           but
           in
           
           puntilio's
           of
           ordinary
           Conversation
           .
           But
           how
           exceedingly
           does
           a
           Hearty
           Lover
           of
           Truth
           refine
           upon
           this
           Common
           Genius
           of
           a
           Man
           of
           Honour
           .
           Such
           a
           Person
           bids
           Defiance
           to
           the
           
             whole
             Tribe
          
           of
           Errours
           ,
           which
           are
           Lies
           in
           their
           several
           wayes
           .
           A
           Falshood
           in
           
           Natural
           Philosophy
           gives
           the
           Ly
           to
           Nature
           .
           A
           Falshood
           or
           Paralogism
           in
           Logick
           gives
           the
           
             Ly
             ▪
          
           to
           
             Human
             Reason
             ▪
          
           which
           is
           the
           true
           Nature
           of
           
             all
             Mankind
          
           .
           A
           Falshood
           in
           Metaphysicks
           gives
           the
           Ly
           to
           the
           whole
           Nature
           of
           Being
           ;
           that
           is
           ,
           to
           the
           
             whole
             Creation
             ▪
          
           and
           to
           the
           
             First
             Being
          
           ,
           who
           by
           his
           Flat
           Establisht
           those
           Natures
           .
           You
           have
           not
           yet
           ,
           my
           Ld.
           taken
           the
           Full
           Dimensions
           of
           the
           Grandeur
           ,
           to
           which
           this
           High
           Title
           ,
           [
           
             A
             Lover
             of
             Truth
          
           ]
           has
           rais'd
           you
           .
           You
           may
           please
           to
           reflect
           that
           this
           Mistress
           whom
           You
           affect
           and
           court
           ,
           is
           very
           neerly
           Ally'd
           to
           Heaven
           by
           the
           Father's
           side
           ;
           and
           if
           You
           espouse
           her
           ,
           (
           for
           You
           may
           be
           sure
           of
           her
           chast
           Consent
           ,
           if
           You
           sincerely
           affect
           her
           )
           You
           dignity
           and
           ennoble
           your
           Extraction
           by
           a
           Relation
           transcendently
           above
           what
           Sublunary
           Marriages
           could
           have
           given
           it
           .
        
         
           'T
           is
           then
           ,
           to
           one
           of
           those
           Greatest
           of
           Men
           ,
           or
           rather
           one
           of
           those
           Paragons
           of
           Mankind
           ,
           that
           is
           ,
           to
           
             a
             Sincere
             Lover
             of
             TRUTH
          
           ,
           I
           dedicate
           my
           Book
           .
           I
           doubt
           not
           but
           I
           might
           have
           found
           diverse
           of
           those
           whom
           the
           Populace
           of
           Scribblers
           call
           Patrons
           or
           Mecoenasses
           ,
           who
           ,
           out
           of
           a
           vain
           Consideration
           ●f
           being
           Prais'd
           in
           Print
           ,
           would
           have
           gratefully
           accepted
           it
           ;
           had
           I
           been
           willing
           out
           of
           a
           Mercenary
           Humour
           ,
           to
           prostitute
           TRUTH
           to
           Unqualify'd
           Persons
           .
           But
           how
           would
           it
           
           have
           sham'd
           my
           Choice
           ,
           and
           brought
           my
           Prudence
           and
           Sincerity
           into
           Question
           ,
           to
           make
           a
           Present
           of
           Pearls
           to
           those
           whose
           Thoughts
           are
           digging
           in
           the
           Dunghil
           of
           Worldly
           Riches
           ;
           and
           value
           the
           Barly-corns
           of
           their
           Opulent
           Estates
           ,
           above
           the
           best
           Ornament
           of
           their
           Mind
           ,
           Knowledge
           .
           Such
           Gifts
           to
           those
           Little-Great
           Men
           had
           been
           as
           Improper
           as
           to
           present
           an
           Atheist
           with
           a
           Prayer-book
           ,
           who
           would
           out
           of
           Exteriour
           Civility
           ,
           or
           some
           other
           Respect
           ,
           seem
           to
           accept
           it
           kindly
           ;
           but
           afterward
           burn
           the
           Book
           and
           laugh
           at
           the
           Writer
           .
        
         
           Yet
           ,
           all
           this
           while
           ,
           I
           do
           not
           pretend
           to
           lay
           any
           Obligation
           at
           all
           on
           your
           Lordship
           by
           this
           Dedication
           ;
           for
           ,
           had
           this
           Book
           been
           publish'd
           
             without
             it
          
           ,
           You
           would
           presently
           have
           made
           it
           
             your
             own
          
           by
           Perusing
           it
           .
           To
           do
           which
           intelligently
           both
           your
           own
           
             Natural
             Genius
          
           ,
           and
           your
           running
           thorow
           the
           Course
           of
           your
           Studies
           ,
           in
           Learned
           Company
           ,
           with
           such
           Applause
           ,
           has
           more
           effectually
           enabled
           You
           ,
           than
           it
           would
           some
           of
           our
           old
           
             School
             ▪
             term-Doctors
          
           .
           Such
           Maturity
           of
           Judgment
           in
           such
           Youthful
           and
           Green
           Years
           .
           would
           easily
           enable
           your
           Vigorous
           Understanding
           to
           take
           in
           and
           digest
           the
           most
           Elevated
           Conceptions
           .
           You
           see
           then
           ,
           my
           Lord
           ,
           I
           only
           
             give
             you
          
           what
           I
           could
           not
           
             keep
             from
             you
          
           ;
           and
           Forced
           Kindnesses
           deserve
           no
           Thanks
           ;
           tho'
           I
           have
           
           some
           Title
           to
           your
           Pardon
           ,
           because
           it
           was
           Your
           own
           Worth
           that
           layd
           this
           Force
           upon
           me
           .
           I
           had
           ,
           I
           say
           ,
           just
           reason
           to
           apprehend
           Your
           Lordship
           would
           have
           made
           this
           Book
           
             your
             own
          
           when
           you
           had
           once
           got
           it
           into
           your
           hands
           ,
           seeing
           how
           sedulously
           You
           made
           a
           strict
           Search
           for
           every
           Trifle
           I
           had
           written
           ;
           and
           never
           desisted
           till
           you
           had
           found
           them
           ●ll
           ,
           and
           Purchast
           them
           at
           a
           
             dear
             rate
          
           :
           To
           do
           which
           ,
           nothing
           but
           the
           
             Love
             of
             Truth
          
           could
           move
           You
           ;
           since
           there
           was
           neither
           in
           them
           any
           Affectation
           of
           Rhetorick
           ,
           nor
           Melodious
           Gingle
           of
           Words
           ,
           nor
           the
           Diverting
           Conceits
           of
           Romances
           ;
           with
           which
           those
           Gentlemen
           ,
           who
           dwell
           in
           the
           Middle-story
           ,
           do
           so
           contentedly
           entertain
           and
           please
           their
           Fancies
           .
           And
           ,
           if
           Your
           Lordship
           was
           so
           intently
           inquisitive
           after
           those
           Pieces
           of
           mine
           which
           were
           
             less
             Valuable
          
           ,
           I
           had
           all
           the
           reason
           in
           the
           World
           to
           think
           You
           would
           not
           let
           my
           Metaphysicks
           scape
           your
           Perusal
           :
           Which
           ,
           if
           I
           may
           be
           allow'd
           to
           be
           a
           Competent
           Judge
           of
           my
           own
           Productions
           ,
           is
           
             worth
             them
             all
          
           .
           But
           ,
           I
           do
           not
           altogether
           blame
           Your
           Lordship
           for
           your
           Over-value
           of
           my
           poor
           Labours
           ,
           because
           You
           have
           it
           partly
           
             Ex
             Traduce
          
           .
           'T
           is
           Hereditary
           to
           Your
           Lordship
           to
           have
           too
           good
           an
           Opinion
           of
           my
           Writings
           .
           Your
           Lordship
           's
           Noble
           Father
           ,
           who
           is
           justly
           accounted
           the
           most
           Universal
           Scholler
           of
           your
           Nation
           ,
           did
           formerly
           ,
           
           tho'
           perfectly
           unknown
           to
           me
           ,
           give
           so
           High
           and
           Undeserved
           a
           Character
           of
           them
           ,
           as
           would
           make
           a
           Man
           ,
           tho'
           but
           indifferently
           Modest
           ,
           Blush
           ;
           and
           tempt
           me
           to
           admit
           some
           thoughts
           of
           vain
           Self
           complaisance
           ,
           had
           I
           not
           been
           provided
           before
           hand
           with
           an
           Antidote
           ;
           which
           is
           ,
           a
           most
           clear
           Demonstration
           ,
           in
           the
           Cloze
           of
           my
           Metaphysicks
           ,
           that
           all
           the
           Good
           we
           have
           ,
           even
           to
           the
           
             least
             tittle
          
           ,
           does
           entirely
           spring
           from
           the
           Inexhausted
           Bounty
           of
           the
           World
           's
           Great
           Governour
           ,
           who
           works
           every
           thing
           
             in
             us
          
           ,
           and
           
             by
             us
          
           :
           And
           ,
           why
           may
           not
           this
           be
           a
           second
           Excuse
           to
           the
           World
           for
           making
           your
           Lordship
           this
           Present
           ,
           upon
           the
           Score
           of
           Gratitude
           ;
           since
           the
           Greatest
           Honour
           I
           can
           by
           this
           Address
           confer
           on
           your
           Lordship
           ,
           is
           but
           a
           poor
           Requital
           of
           what
           your
           Lordships
           Noble
           Father
           was
           pleas'd
           to
           bestow
           on
           me
           .
        
         
           I
           shall
           add
           one
           word
           more
           ,
           which
           ,
           tho'
           it
           may
           be
           some
           Comfort
           ,
           and
           an
           especial
           Honour
           to
           Your
           Lordship
           ,
           yet
           it
           is
           a
           very
           great
           
             Trouble
             to
             me
          
           :
           Which
           is
           ,
           that
           those
           High
           and
           most
           Due
           Encomiums
           I
           give
           Your
           Lordship
           as
           a
           Zealous
           &
           Unprecedented
           
             Lover
             of
             Truth
          
           ,
           (
           tho
           this
           be
           ,
           in
           reality
           ,
           one
           of
           the
           Highest
           Commendations
           Rational
           Nature
           is
           Capable
           of
           )
           will
           not
           yet
           draw
           upon
           you
           the
           least
           Envy
           from
           any
           .
           No
           ,
           my
           Lord
           ,
           never
           fear
           it
           ;
           let
           your
           Pretensions
           to
           that
           Title
           be
           never
           so
           
           High
           ,
           You
           will
           have
           but
           Few
           Rivals
           and
           Competitours
           .
           This
           Darling
           of
           Heaven
           [
           TRUTH
           ]
           tho'
           the
           most
           Generous
           &
           Universal
           Benefactress
           to
           Mankind
           ,
           is
           in
           such
           Disreput●
           with
           the
           Generality
           of
           our
           Great
           Ones
           ,
           except
           some
           Few
           (
           whom
           I
           do
           as
           highly
           Honour
           for
           their
           
             True
             Worth
          
           and
           Rarity
           ,
           as
           I
           contomn
           the
           rest
           )
           that
           they
           fancy
           they
           should
           stoop
           themselves
           below
           their
           Dignity
           if
           they
           mali●
           ▪
           Her
           the
           least
           part
           of
           their
           Concern
           And
           Knowledge
           ,
           tho'
           imploy'd
           in
           Defence
           of
           the
           most
           Fundamental
           Article
           of
           Christianity
           ,
           is
           so
           Unpalatable
           to
           their
           Depraved
           Tast
           ,
           that
           it
           becomes
           Nauseous
           .
           To
           talk
           to
           such
           Men
           of
           Establishing
           any
           Truth
           ,
           or
           Explicating
           Faith
           ,
           by
           
             Rational
             Principles
          
           ,
           sounds
           to
           them
           like
           Gibberish
           .
           They
           look
           upon
           
             Manly
             Reason
          
           as
           a
           kind
           of
           Madness
           ,
           as
           least
           as
           
             Foppish
             ▪
          
           and
           so
           strangely
           are
           their
           Brains
           turn'd
           ,
           that
           they
           judge
           those
           Discourses
           which
           are
           Solid
           and
           go
           to
           the
           bottom
           ,
           to
           be
           Aiery
           &
           Superficial
           .
           Not
           considering
           how
           this
           slight
           Opinion
           they
           have
           taken
           of
           TRUTH
           ,
           leaves
           them
           wholly
           to
           the
           Conduct
           of
           Fancy
           ,
           makes
           their
           Life
           Uneven
           ,
           and
           their
           
             Devotion
             Bigottish
          
           and
           Fanatical
           .
        
         
           I
           am
           confident
           that
           Your
           Lordship's
           Discerning
           Judgment
           will
           observe
           that
           this
           Book
           I
           send
           You
           ,
           contains
           in
           it
           a
           Cure
           for
           all
           those
           Distempers
           ,
           if
           the
           Stomachs
           of
           the
           Patients
           do
           not
           turn
           at
           the
           Medecine
           .
           You
           will
           find
           
           here
           multitudes
           both
           of
           Clear
           and
           
             Well-built
             Truths
          
           ;
           &
           ,
           that
           they
           are
           the
           Genuin
           Off-spring
           of
           
             Evident
             Principles
          
           :
           Nor
           only
           this
           ;
           but
           You
           will
           discover
           ,
           in
           my
           Second
           Book
           ,
           the
           ly
           True
           and
           Firm
           Grounds
           of
           
             Solid
             Piety
          
           and
           Devotion
           .
           That
           they
           may
           beget
           and
           improve
           in
           Your
           Lordship's
           Noble
           Soul
           those
           Dispositions
           that
           will
           carry
           You
           steadily
           to
           
             Eternal
             Happiness
          
           ,
           shall
           be
           the
           Fervent
           and
           Daily
           Wish
           of
        
         
           
             MY
             LORD
             ,
          
           
             Your
             Lordship
             's
             Most
             Affectionate
             Friend
             ,
             and
             most
             Humble
             and
             most
             Faithfull
             Servant
             ,
             
               J.
               S.
            
             
          
        
      
       
         
         
           PREFACE
           ,
           TO
           THE
           Sincere
           Lovers
           of
           Truth
           in
           both
           our
           Learned
           Universities
           .
        
         
           
             Gentlemen
             ,
          
        
         
           I.
           MANY
           are
           the
           High
           Encomiums
           and
           
             Glorious
             Titles
          
           which
           have
           been
           given
           to
           METAPHYSICKS
           by
           those
           who
           teach
           and
           profess
           it
           .
           They
           call
           Her
           
             The
             Queen
             of
             Sciences
          
           .
           They
           tell
           us
           that
           ,
           in
           regard
           all
           other
           Knowledges
           do
           depend
           for
           their
           Certainty
           and
           Evidence
           ,
           on
           her
           Sublime
           Maxims
           ,
           she
           is
           not
           meerly
           to
           be
           called
           ,
           in
           a
           Common
           Appellation
           with
           the
           rest
           ,
           Scientia
           ,
           a
           Science
           ;
           but
           Sapientia
           ,
           or
           Wisdom
           ;
           which
           carries
           a
           kind
           of
           Majesty
           in
           its
           Notion
           above
           other
           Endowments
           of
           our
           Understanding
           .
           They
           pretend
           that
           she
           does
           not
           only
           Demonstrate
           ,
           which
           every
           Petty
           Inferiour
           Science
           must
           ,
           under
           Penalty
           of
           forfeiting
           her
           Name
           and
           Dignity
           ;
           but
           moreover
           ,
           that
           she
           demonstrates
           
             ex
             Altissimis
             Causis
          
           ,
           by
           the
           
           
             Highest
             Mediums
          
           or
           Reasons
           :
           In
           a
           Word
           ,
           they
           make
           her
           the
           Soveraign
           of
           all
           other
           Sciences
           ;
           and
           give
           her
           the
           Prerogative
           of
           Superintending
           over
           the
           rest
           ;
           of
           Assigning
           to
           each
           of
           them
           their
           Province
           ;
           of
           Distributing
           to
           each
           of
           them
           their
           proper
           Function
           ,
           and
           the
           Matter
           on
           which
           they
           are
           to
           work
           ;
           and
           of
           Enabling
           them
           ,
           by
           her
           Supreme
           Direction
           and
           Influence
           ,
           to
           Perform
           what
           she
           Enjoyns
           them
           ;
           and
           much
           more
           to
           that
           purpose
           .
        
         
           II.
           I
           do
           not
           at
           all
           wonder
           that
           Learned
           Men
           have
           adorn'd
           Metaphysicks
           with
           these
           and
           such
           like
           Singular
           Commendations
           :
           They
           are
           no
           more
           but
           her
           
             Just
             Due
          
           .
           What
           I
           admire
           at
           is
           ,
           how
           ,
           these
           things
           being
           True
           ,
           and
           she
           being
           of
           so
           Transcendent
           a
           Dignity
           ,
           it
           comes
           to
           pass
           that
           she
           is
           strangely
           sunk
           into
           such
           an
           Undervalue
           and
           Contempt
           in
           the
           World
           ,
           that
           no
           Body
           seems
           to
           regard
           her
           .
           If
           her
           Influence
           be
           so
           Universal
           ,
           and
           her
           Evidence
           so
           Clear
           ,
           who
           would
           not
           strive
           in
           the
           first
           place
           to
           cultivate
           his
           Mind
           with
           such
           an
           Unparallell'd
           Perfection
           ?
           Why
           are
           not
           Schools
           and
           Chairs
           erected
           in
           all
           Learned
           Societies
           meerly
           to
           teach
           Metaphysicks
           ,
           and
           large
           Endowments
           settled
           to
           Encourage
           the
           Professors
           of
           it
           ?
           And
           yet
           we
           hear
           no
           News
           of
           any
           such
           .
           Certainly
           ,
           it
           she
           does
           ,
           indeed
           ,
           carry
           such
           a
           
             high
             hand
          
           over
           
             all
             other
          
           sorts
           of
           Knowledge
           ,
           a
           great
           Metaphysician
           should
           be
           lookt
           upon
           as
           a
           Monster
           of
           Learning
           ;
           at
           
           least
           such
           an
           Extraordinary
           Person
           ,
           that
           all
           Mankind
           would
           most
           highly
           caress
           and
           value
           him
           ;
           whereas
           tho'
           Beggery
           be
           the
           Badge
           of
           Poetry
           ;
           yet
           a
           Metaphysician
           is
           in
           such
           a
           mean
           Repute
           ,
           that
           ,
           had
           he
           no
           better
           Livelihood
           ,
           he
           might
           sue
           to
           be
           Subcizer
           to
           a
           Poetaster
           ,
           and
           be
           glad
           to
           feed
           on
           his
           Scraps
           .
           Whence
           we
           may
           conclude
           that
           there
           is
           something
           very
           much
           amiss
           in
           the
           business
           ;
           and
           that
           either
           the
           Writers
           of
           Metaphysicks
           have
           not
           done
           her
           the
           Right
           she
           deserves
           ;
           or
           else
           that
           ,
           thro'
           the
           Ignorance
           of
           the
           Mob
           of
           Half-witted
           Readers
           ,
           a
           
             General
             Outery
          
           is
           made
           against
           her
           ;
           whence
           Men
           have
           taken
           a
           Toy
           at
           her
           ,
           and
           made
           ,
           a
           wrong
           Apprehension
           of
           her
           as
           Insipid
           ,
           Dry
           ,
           Steril
           and
           Insignificant
           .
        
         
           III.
           There
           is
           no
           doubt
           but
           Scepticism
           also
           has
           been
           a
           great
           Enemy
           ,
           as
           
             to
             all
             other
          
           Sciences
           ,
           so
           more
           especially
           to
           Metaphysicks
           ;
           because
           she
           is
           the
           most
           able
           to
           shame
           and
           confute
           ▪
           the
           pretence
           that
           there
           is
           no
           Certainty
           or
           Evidence
           at
           all
           ▪
           Fancy
           ,
           which
           being
           of
           a
           contrary
           Genius
           ,
           has
           a
           natural
           Antipathy
           against
           her
           ,
           is
           Another
           Adversary
           of
           hers
           ;
           and
           that
           a
           
             most
             powerful
          
           one
           ;
           for
           it
           is
           able
           to
           bring
           into
           the
           Field
           a
           vast
           Rabble
           of
           Nimble-tongu'd
           Gentlemen
           ,
           arm'd
           cap-a-pie
           with
           Flouts
           ,
           Iests
           and
           Drollery
           ,
           which
           of
           late
           have
           (
           I
           know
           not
           how
           ▪
           )
           ●ot
           the
           Reputation
           of
           Wit
           ,
           and
           Noise
           ,
           if
           finely
           deliver'd
           ,
           has
           a
           powerful
           Ascendent
           over
           
           the
           Generality
           .
           It
           may
           be
           fear'd
           too
           ,
           that
           Voluminous
           School-term-men
           ,
           whose
           Productions
           have
           been
           onely
           Wordish
           Digladiations
           and
           fencing
           with
           Distinctions
           ,
           without
           any
           farther
           Effect
           ,
           have
           given
           ,
           to
           many
           ,
           occasion
           to
           think
           that
           Metaphysicks
           is
           nothing
           but
           a
           Mysterious
           kind
           of
           Talk
           ,
           to
           make
           an
           Exteriour
           show
           of
           Learning
           ,
           and
           appear
           Extraordinary
           ;
           and
           that
           to
           write
           Metaphysicks
           ,
           is
           to
           no
           more
           purpose
           than
           't
           is
           to
           plant
           a
           Nursery
           of
           Bryars
           to
           enlarge
           a
           Wilderness
           .
           For
           these
           Men
           speak
           as
           high
           of
           Metaphysicks
           as
           any
           :
           Whence
           ,
           Men
           reflecting
           that
           these
           Large
           Promises
           vanish
           into
           Smoak
           ,
           and
           that
           neither
           Principles
           are
           layd
           ,
           nor
           any
           Useful
           Demonstrations
           or
           Conclusions
           drawn
           thence
           which
           are
           found
           to
           be
           Influential
           to
           other
           Sciences
           ;
           it
           is
           natural
           for
           Men
           to
           revenge
           the
           Defeat
           of
           their
           High
           Expectations
           ,
           by
           exposing
           those
           Authors
           ,
           and
           disgracing
           Metaphysicks
           it self
           ,
           as
           Chicanerie
           ,
           and
           altogether
           Fruitless
           ▪
           &
           unable
           to
           make
           good
           what
           the
           Professors
           of
           it
           did
           ,
           in
           such
           Big
           Words
           ,
           pretend
           .
           But
           ,
           leaving
           those
           Persons
           to
           answer
           for
           their
           own
           Faults
           ,
           let
           us
           see
           what
           more
           Indifferent
           Men
           have
           objected
           against
           Metaphysicks
           ,
           and
           what
           Reasons
           they
           alledge
           for
           their
           Aversion
           from
           her
           .
        
         
           IV.
           First
           then
           't
           is
           objected
           that
           Metaphysicks
           is
           an
           Abstruse
           and
           Crabbed
           kind
           of
           Study
           ,
           and
           scarce
           Intelligible
           without
           Revelation
           ;
           so
           that
           a
           Man
           may
           break
           his
           Teeth
           with
           cracking
           
           the
           Shell
           ;
           and
           ,
           when
           he
           has
           done
           ,
           he
           will
           find
           never
           a
           Kernel
           .
           Secondly
           ,
           that
           it
           is
           
             Aiery
             ,
             Superficial
          
           ,
           and
           meerly
           Wordish
           ;
           and
           not
           handsomely
           worded
           neither
           ,
           but
           scurvily
           Barbarous
           .
           Thirdly
           ,
           that
           it
           was
           never
           yet
           seen
           how
           it
           influenc'd
           any
           other
           Sciences
           at
           all
           ;
           as
           is
           Pretended
           .
           Lastly
           ,
           that
           it
           has
           no
           Influence
           at
           all
           upon
           Men's
           Manners
           ,
           nor
           conduces
           ,
           in
           the
           least
           ,
           to
           make
           them
           
             live
             better
          
           .
           These
           are
           the
           Faults
           generally
           imputed
           to
           Metaphysicks
           ,
           which
           we
           will
           consider
           in
           their
           Order
           .
           Premising
           first
           that
           I
           have
           Reason
           to
           hope
           that
           whoev●●
           pleases
           to
           peruse
           attentively
           our
           Ensuing
           Metaphysicks
           ,
           will
           see
           that
           they
           are
           already
           answer'd
           to
           his
           hand
           .
        
         
           V.
           The
           first
           Objection
           is
           so
           perfectly
           Groundless
           ,
           that
           the
           Direct
           Contrary
           is
           most
           Evident
           .
           The
           Object
           of
           Metaphysicks
           is
           our
           most
           Generall
           Notions
           ,
           of
           Ens
           or
           Being
           :
           Which
           an
           easy
           Reflexion
           will
           tell
           us
           ,
           are
           ,
           of
           all
           others
           ,
           the
           ●…t
           Clear
           and
           Evident
           .
           For
           ,
           an
           
             Individual
             〈…〉
          
           (
           v.
           g.
           Peter
           )
           being
           constituted
           by
           such
           ●
           Complexion
           of
           Innumerable
           Accidents
           as
           ●s
           found
           in
           
             no
             other
          
           Thing
           ;
           hence
           ,
           our
           Knowledge
           of
           it
           is
           so
           Confus'd
           ,
           that
           ,
           however
           we
           can
           distinguish
           it
           ,
           as
           far
           as
           concerns
           our
           Use
           ,
           by
           Time
           ,
           Place
           ,
           and
           oft-times
           by
           some
           
           outward
           ●…dents
           ;
           yet
           the
           Intrinsecal
           Essence
           and
           ●●ture
           of
           that
           Body
           is
           so
           intricately
           woven
           ;
           ●…omprizes
           in
           it
           the
           Grounds
           of
           such
           numberless
           
           Considerations
           we
           may
           make
           of
           it
           ,
           that
           't
           is
           impossible
           to
           frame
           
             any
             one
          
           Distinct
           Conception
           or
           Notion
           of
           it
           .
           Homo
           ,
           has
           fewer
           ;
           whence
           it
           is
           
             more
             Clear
          
           ,
           so
           that
           we
           are
           now
           able
           to
           frame
           a
           Definition
           of
           it
           ,
           which
           we
           could
           not
           of
           the
           Individuum
           :
           Yet
           ,
           because
           it
           comprehends
           in
           it
           the
           Natures
           or
           Notions
           of
           Animal
           ,
           Vegetative
           ,
           Mixt
           ,
           Body
           and
           Ens
           ;
           't
           is
           still
           very
           Confus'd
           ,
           and
           therefore
           less
           Clearly
           Intelligible
           .
           Animal
           is
           
             less
             Confus'd
          
           ,
           because
           it
           contains
           fewer
           Superiour-notions
           or
           Natures
           in
           it
           .
           Vegetative
           is
           still
           
             less
             Confus'd
          
           than
           Animal
           ▪
           for
           the
           same
           reason
           .
           Mixt
           is
           
             less
             Confus'd
          
           than
           
             Vegetable
             ;
             Body
          
           than
           Mixt.
           And
           lastly
           ,
           Ens
           is
           the
           
             least
             Confus'd
          
           of
           any
           of
           the
           Other
           ;
           and
           ,
           therefore
           the
           Clearest
           of
           any
           o●
           them
           ;
           as
           having
           no
           Superiour
           Notion
           in
           it
           ●●
           all
           :
           Whence
           all
           the
           Composition
           ,
           and
           ,
           consiquently
           ,
           Confusion
           it
           has
           ,
           is
           that
           it
           confound
           in
           it
           the
           Notions
           of
           its
           own
           Metaphysical
           Parts
           which
           its
           Definition
           [
           viz.
           
             That
             which
             is
             Capable
             to
             bee
          
           ]
           gives
           us
           ;
           which
           contains
           onely
           the
           Notions
           of
           the
           Power
           ,
           and
           of
           the
           Act
           (
           viz.
           Existence
           ,
           )
           to
           which
           it
           is
           a
           Power
           :
           The
           Sense●
           of
           which
           Words
           is
           so
           Obvious
           and
           Easy
           ,
           the
           't
           is
           impossible
           the
           rudest
           Vulgar
           should
           be
           Ignorant
           of
           them
           .
        
         
           VI.
           Still
           it
           will
           be
           objected
           that
           such
           Abstracted
           Words
           as
           [
           Power
           ]
           and
           [
           Act
           ]
           ●●
           Unusual
           to
           Mankind
           ,
           and
           seem
           to
           hover
           in
           t●
           
           Air
           ,
           so
           that
           no
           Man
           can
           make
           any
           Fancy
           of
           them
           .
           And
           ;
           it
           must
           be
           confest
           they
           sute
           not
           with
           Fancy
           at
           all
           (
           for
           Brutes
           have
           none
           such
           ,
           )
           nor
           ought
           they
           to
           sute
           with
           it
           ;
           for
           't
           is
           impossible
           for
           us
           to
           have
           any
           Proper
           or
           Express
           I
           hantasm●
           of
           Abstracted
           Universal
           Conceptions
           ,
           because
           (
           as
           they
           are
           such
           )
           they
           never
           enter'd
           into
           our
           Senses
           ,
           nor
           have
           any
           Being
           but
           in
           our
           Understanding
           .
           But
           ,
           why
           are
           not
           those
           Notions
           or
           Conceptions
           of
           [
           Power
           ]
           and
           [
           Act
           ]
           Easy
           〈…〉
           Can
           any
           Man
           living
           be
           ignorant
           of
           the
           Meaning
           of
           these
           Words
           [
           such
           a
           thing
           
             can
             be
          
           ,
           or
           
             may
             be
          
           ?
           ]
           'T
           is
           impossible
           ;
           nor
           was
           there
           ever
           any
           that
           came
           to
           the
           use
           of
           ordinary
           Knowledge
           ,
           but
           understands
           them
           -
           ▪
           Now
           ,
           the
           Word
           [
           can
           ]
           signifies
           that
           which
           we
           call
           Power
           ;
           and
           the
           Word
           [
           Bee
           ,
           ]
           that
           which
           is
           the
           Act
           of
           that
           Power
           ;
           only
           they
           are
           put
           into
           a
           manner
           of
           Expression●
           Proper
           to
           Abstract
           Words
           .
           Nor
           can
           this
           breed
           any
           difficulty
           :
           For
           ,
           he
           who
           knows
           what
           it
           is
           
             to
             love
          
           ,
           cannot
           but
           know
           what
           the
           Noun
           Substantive
           [
           Love
           ]
           means
           :
           Nor
           ,
           was
           ever
           any
           Man
           who
           knows
           what
           [
           White
           ]
           and
           [
           Round
           ]
           mean
           ,
           so
           dull
           as
           to
           be
           pazzled
           in
           knowing
           the
           meaning
           of
           [
           Whiteness
           ]
           and
           [
           Roundness
           .
           ]
           Yet
           the
           Reader
           may
           observe
           that
           the
           
             main
             Body
          
           of
           my
           Metaphysicks
           is
           built
           on
           the
           Self-evident
           Notions
           or
           Meanings
           of
           those
           Words
           ,
           Power
           and
           Act
           ,
           or
           the
           different
           Kinds
           of
           them
           .
           Whence
           ,
           were
           I
           to
           begin
           to
           
           teach
           a
           Philosophy-School
           ,
           I
           should
           think
           it
           best
           to
           take
           this
           Method
           ;
           viz.
           that
           ,
           after
           my
           Schollers
           had
           perfectly
           learnt
           the
           Doctrine
           of
           the
           Ten
           Predicaments
           so
           as
           to
           distinguish
           exactly
           our
           Natural
           Notions
           ,
           got
           knowledge
           of
           the
           necessary
           Laws
           of
           Predicating
           ,
           and
           how
           to
           place
           the
           Terms
           best
           in
           order
           to
           
             conclude
             evidently
          
           ,
           I
           should
           begin
           with
           teaching
           Metaphysicks
           :
           Not
           at
           all
           doubting
           but
           that
           any
           Man
           of
           a
           good
           Natural
           Mother-wit
           ,
           would
           perfectly
           comprehend
           it
           ;
           and
           ,
           thence
           ,
           become
           excellently
           dispos'd
           to
           demonstrate
           
             a
             priori
          
           ,
           which
           is
           the
           most
           Effectual
           and
           Best
           way
           to
           attain
           
             True
             Science
          
           ;
           and
           to
           branch
           out
           his
           Knowledge
           of
           Principles
           to
           an
           incomparably
           greater
           Number
           of
           Particular
           Conclusions
           than
           he
           could
           by
           Demonstrating
           
             a
             posteriori
          
           .
           Besides
           ,
           all
           Inferiour
           Objects
           would
           far
           more
           easily
           ,
           and
           connaturally
           ,
           open
           themselves
           to
           his
           View
           ,
           after
           he
           had
           once
           taken
           a
           Distant
           Sight
           of
           them
           from
           the
           
             higher
             Ground
          
           of
           their
           Causes
           and
           Principles
           .
        
         
           VII
           .
           The
           Second
           Objection
           is
           grounded
           on
           a
           Gross
           misunderstanding
           of
           the
           main
           Fundamental
           of
           all
           True
           Philosophy
           ;
           which
           I
           most
           religiously
           observe
           in
           all
           my
           Discourses
           ;
           and
           which
           ,
           if
           neglected
           or
           not
           well
           attended
           to
           ,
           brings
           every
           thing
           into
           Wrangle
           and
           Confusion
           ;
           which
           is
           ,
           that
           all
           our
           
             Abstracted
             Conceptions
          
           ,
           (
           without
           which
           we
           cannot
           possibly
           Apprehend
           ,
           nor
           consequently
           Discourse
           of
           any
           thing
           Distinctly
           
           and
           Clearly
           )
           are
           of
           the
           
             Things
             themselves
          
           consider'd
           according
           to
           such
           or
           such
           a
           Respect
           .
           This
           is
           the
           Basis
           of
           all
           the
           Aristot●lian
           Philosophy
           ;
           however
           there
           be
           too
           Few
           that
           exactly
           attend
           or
           hold
           to
           it
           .
           For
           example
           .
           That
           Great
           Man
           ,
           when
           he
           was
           Distinguishing
           all
           our
           Natural
           Notions
           into
           Ten
           several
           Heads
           ,
           call'd
           the
           Second
           ▪
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           Third
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Quantum
           and
           Quale
           :
           Now
           these
           Words
           being
           Concretes
           of
           a
           Thing
           (
           or
           Substance
           )
           and
           an
           Accident
           ,
           if
           they
           be
           not
           taken
           Formally
           or
           with
           a
           ●eduplication
           ,
           for
           the
           Thing
           as
           it
           is
           Big
           ,
           or
           Qualify'd
           ,
           would
           
             Confound
             Substance
          
           and
           each
           of
           those
           Accidents
           ,
           into
           one
           Compound
           Notion
           ;
           which
           being
           quite
           contrary
           to
           his
           Intention
           ,
           which
           was
           to
           distinguish
           them
           ,
           we
           must
           conclude
           that
           he
           took
           those
           words
           ,
           as
           we
           take
           our
           Abstract
           words
           Quantitas
           ,
           &
           Qualitas
           ,
           in
           a
           meer
           Formal
           Sense
           ,
           for
           the
           Thing
           
             quatenus
             Quanta
          
           ,
           and
           
             Quatenus
             Qualis
          
           or
           Qualify'd
           ;
           which
           word
           [
           Quatenus
           ]
           cuts
           off
           that
           precise
           Consideration
           or
           Notion
           from
           any
           other
           ;
           which
           done
           ,
           their
           
             Perfect
             Distinction
          
           is
           Evident
           .
           The
           Objecter
           then
           ,
           may
           please
           to
           reflect
           that
           we
           (
           following
           the
           same
           Method
           )
           do
           mean
           ,
           by
           all
           those
           Abstract
           Words
           ,
           the
           very
           
             Thing
             it self
          
           ,
           Consider'd
           or
           Conceiv'd
           according
           to
           such
           a
           precise
           Respect
           ,
           and
           
             no
             other
          
           :
           So
           that
           ,
           when
           we
           speak
           of
           Power
           ,
           Act
           ,
           Essence
           ,
           Existence
           ,
           
             Ens
             ,
             Suppositum
          
           ,
           Person
           ,
           Bigness
           ,
           Quality
           ,
           Relation
           ,
           
           &c.
           we
           mean
           still
           the
           Thing
           ,
           apprehended
           according
           to
           such
           a
           Formal
           Consideration
           ;
           nor
           can
           we
           ,
           with
           any
           Sense
           mean
           any
           thing
           else
           .
           Whence
           we
           ,
           building
           all
           our
           Discourses
           on
           our
           Natural
           Notions
           ,
           each
           of
           which
           is
           the
           
             Thing
             it self
          
           Conceiv'd
           thus
           and
           
             not
             otherwise
          
           ,
           do
           by
           consequence
           ,
           ground
           all
           our
           Philosophy
           on
           the
           
             Things
             themselves
          
           ;
           which
           being
           Establisht
           in
           their
           Essences
           by
           GOD'S
           Creative
           Wisedom
           ,
           must
           be
           acknowledg'd
           to
           be
           the
           most
           Solid
           Ground
           imaginable
           .
           Wherefore
           there
           can
           be
           no
           show
           of
           Reason
           in
           objecting
           to
           us
           that
           our
           Discourses
           ,
           thus
           Grounded
           ,
           are
           Aiery
           or
           Superficial
           ;
           whereas
           it
           is
           an
           Unanswerable
           Objection
           against
           those
           who
           build
           their
           Philosophy
           on
           Ideas
           ;
           which
           they
           confess
           not
           to
           be
           the
           Things
           ,
           but
           
             Distinct
             from
             them
          
           .
        
         
           To
           give
           an
           Instance
           what
           Mistakes
           arise
           when
           Writers
           do
           not
           exactly
           Distinguish
           their
           Abstracted
           Notions
           ,
           it
           would
           not
           be
           much
           a
           miss
           to
           take
           notice
           of
           the
           famous
           Controversie
           between
           the
           late
           Bp.
           of
           Worster
           and
           Mr.
           Locke
           ,
           which
           might
           have
           been
           prevented
           ,
           had
           this
           Method
           of
           Distinguishing
           our
           Conceptions
           been
           accurately
           observ'd
           .
           The
           former
           of
           these
           being
           worthily
           Sollicitous
           ,
           lest
           the
           Mystery
           of
           the
           B.
           Trinity
           (
           which
           he
           was
           then
           Explicating
           )
           should
           receive
           any
           Prejudice
           ,
           did
           check
           at
           Mr.
           Lockes
           denying
           he
           had
           any
           
             Clear
             Idea
          
           of
           Substance
           .
           Now
           ,
           had
           Mr.
           Locke
           declar'd
           himself
           to
           take
           
           the
           Word
           [
           Substance
           ]
           to
           signifie
           the
           Abstracted
           Notion
           or
           Conception
           he
           had
           of
           the
           Thing
           ,
           as
           it
           is
           Distinct
           from
           that
           of
           the
           Modes
           or
           Accidents
           ,
           or
           declar'd
           it
           to
           signifie
           the
           Conception
           of
           a
           Thing
           as
           it
           is
           
             Capable
             of
             Existing
             ▪
          
           (
           which
           is
           the
           First
           and
           Proper
           Notion
           of
           a
           
             Created
             ▪
          
           Being
           )
           he
           might
           by
           depuring
           it
           first
           of
           its
           Imperfection
           ,
           necessarily
           annex●
           in
           all
           Creatures
           ,
           have
           Transferr'd
           it
           to
           GOD
           ,
           and
           ●●
           it
           had
           been
           not
           Injurious
           but
           Serviceable
           to
           the
           Explication
           of
           that
           Mystery
           :
           )
           But
           he
           ,
           having
           in
           his
           Eye
           the
           words
           of
           some
           Scholas●ic●s
           ,
           who
           fail'd
           of
           thus
           Distinguishing
           it
           ;
           and
           ,
           besides
           ▪
           did
           not
           explain
           it
           Literally
           ,
           but
           call'd
           it
           in
           a
           Metaphorical
           Expression
           ,
           
             Supporter
             of
             the
             Accidents
          
           ,
           had
           good
           reason
           to
           say
           that
           such
           a
           Notion
           of
           Substance
           ,
           no
           farther
           nor
           better
           explicated
           ,
           was
           very
           Obscure
           ;
           especially
           ,
           if
           they
           made
           it
           a
           kind
           of
           Entity
           supporting
           other
           feebler
           Entities
           ,
           as
           some
           of
           them
           did
           .
        
         
           IX
           .
           Now
           ,
           to
           supply
           their
           defect
           ,
           and
           give
           the
           Literal
           Meaning
           of
           that
           Metaphorical
           Word
           [
           Supporting
           ,
           ]
           the
           onely
           good
           Sense
           can
           be
           made
           of
           it
           is
           clearly
           This.
           The
           Proper
           and
           Precise
           Notion
           of
           Substance
           as
           't
           is
           Distinguish
           from
           
             all
             other
          
           Abstracted
           or
           Inadequate
           Notions
           we
           make
           of
           a
           Thing
           or
           Individuum
           ,
           is
           This
           ,
           that
           it
           is
           
             Capable
             of
             Existing
          
           ;
           which
           ,
           as
           't
           is
           thus
           Conceiv'd
           ,
           is
           its
           Definition
           :
           Whereas
           ,
           let
           us
           Define
           
             Quantity
             ,
             Quality
             ,
             Relation
          
           ,
           &c.
           
           
           We
           find
           that
           they
           do
           not
           at
           all
           imply
           in
           their
           Notion
           ,
           that
           is
           ,
           in
           the
           precise
           Signification
           of
           those
           Words
           ,
           any
           
             Capacity
             of
             Being
          
           at
           all
           ,
           as
           did
           the
           Other
           most
           expresly
           ;
           but
           of
           Modifying
           or
           Determining
           ,
           after
           their
           several
           Ways
           ,
           the
           Thing
           which
           is
           
             Capable
             of
             Being
          
           ;
           because
           in
           our
           Mind
           we
           must
           first
           conceive
           the
           Thing
           Capable
           to
           Bee
           ,
           ere
           we
           can
           conceive
           it
           Capable
           to
           be
           Modify'd
           .
           Since
           then
           we
           see
           Accidents
           are
           ,
           and
           yet
           out
           of
           their
           own
           precise
           Notion
           are
           not
           
             Capable
             to
             bee
          
           ,
           they
           must
           be
           conceiv'd
           to
           Bee
           ,
           by
           Virtue
           of
           the
           Notion
           of
           Substance
           ,
           which
           is
           of
           its
           own
           Notion
           ,
           (
           or
           as
           signify'd
           by
           that
           Word
           )
           
             Capable
             of
             Being
          
           ;
           whence
           they
           are
           said
           ,
           by
           a
           Metaphorical
           Expression
           ,
           to
           be
           Supported
           in
           Being
           by
           Substance
           .
           Which
           also
           is
           the
           true
           Sense
           of
           those
           Sayings
           [
           
             Accidentis
             Essentia
             est
             Inhaerentia
             ;
             Accidentis
             Existentia
             est
             Inexistentia
          
           ]
           and
           such
           like
           ;
           which
           sutes
           with
           the
           Natural
           Notions
           of
           Substance
           and
           Accidents
           both
           ,
           if
           Bad
           Art
           does
           not
           make
           Disagreement
           between
           them
           .
           Whence
           't
           is
           to
           be
           noted
           ,
           that
           this
           Supporting
           here
           explicated
           ,
           must
           signifie
           the
           Priority
           and
           Dependence
           one
           Notion
           has
           to
           the
           other
           in
           our
           Minds
           ,
           or
           ,
           (
           which
           is
           the
           same
           )
           which
           the
           Thing
           
             as
             thus
             Conceiv'd
          
           ,
           has
           to
           the
           same
           Thing
           as
           
             otherwise
             Conceiv'd
          
           ;
           there
           being
           a
           Natural
           Order
           or
           Priority
           of
           one
           Notion
           to
           Another
           
             in
             our
             Mind
          
           ;
           and
           ,
           consequently
           ,
           a
           Dependence
           
           on
           one
           another
           ▪
           for
           to
           think
           there
           is
           a
           Priority
           or
           Dependence
           on
           one
           another
           
             in
             re
          
           ,
           as
           two
           Things
           in
           Nature
           ,
           of
           which
           one
           is
           Stronger
           ,
           the
           other
           Feebler
           ,
           (
           which
           I
           doubt
           too
           many
           ,
           led
           by
           the
           Sound
           of
           Words
           ,
           imagin
           )
           is
           most
           ridiculous
           Nonsence
           .
           Unity
           ,
           or
           
             indivision
             within
             its
             self
          
           is
           the
           Property
           of
           every
           Ens
           ,
           or
           Individual
           Thing
           ;
           and
           therefore
           it
           remains
           ,
           
             as
             in
             its
             self
             ,
             One
          
           or
           Undivided
           ,
           till
           our
           Understanding
           comes
           to
           divide
           it
           ,
           after
           its
           Fashion
           ,
           into
           more
           Formal
           ,
           or
           (
           as
           we
           call
           them
           )
           Metaphysical
           Parts
           ,
           by
           her
           Abstractive
           Way
           of
           Conceiving
           it
           by
           Inadequate
           Notions
           .
        
         
           For
           Answer
           to
           the
           Third
           Objection
           ,
           I
           refer
           my
           Reader
           to
           the
           Close
           of
           my
           
             last
             Reflexion
          
           in
           
             Solid
             Philosophy
             Asserted
          
           ;
           where
           this
           Objection
           is
           Clear'd
           even
           to
           the
           Weakest
           Understanding
           .
        
         
           X.
           Lastly
           ,
           as
           to
           the
           pretended
           Uselesness
           of
           Metaphysicks
           ,
           I
           cannot
           but
           admire
           at
           the
           short
           Speculation
           of
           those
           who
           object
           it
           .
           Is
           it
           of
           
             no
             Use
          
           to
           settle
           all
           the
           First
           Principles
           of
           our
           Understanding
           ,
           without
           which
           (
           as
           I
           have
           Demonstrated
           in
           my
           
             Non
             ▪
             ultra
          
           )
           we
           could
           know
           nothing
           ?
           Is
           it
           of
           
             no
             Use
          
           to
           acquaint
           us
           with
           the
           
             Essences
             of
             all
             Beings
          
           ,
           whence
           proceed
           all
           the
           Common
           sorts
           of
           their
           several
           Operations
           ;
           And
           to
           give
           us
           ,
           amongst
           the
           rest
           ,
           the
           Essence
           of
           Man
           ,
           and
           ,
           consequently
           ,
           shew
           what
           Actions
           are
           becoming
           or
           misbecoming
           a
           Being
           of
           such
           a
           
           Nature
           ?
           Is
           it
           to
           
             no
             Use
          
           or
           Purpose
           to
           Demonstrate
           the
           
             Immortality
             of
             the
             Soul
          
           ,
           a
           Tenet
           upon
           which
           
             all
             Religion
          
           depends
           ;
           How
           it
           will
           fare
           with
           her
           when
           she
           is
           Separated
           from
           the
           Body
           ;
           or
           What
           Dispositions
           in
           her
           when
           the
           Man
           dies
           will
           make
           her
           
             Eternally
             Happy
          
           ,
           or
           
             most
             Miserable
          
           ?
           Is
           it
           of
           
             no
             Use
          
           to
           Christian
           Life
           ,
           or
           the
           Good
           of
           our
           Neighbour
           ,
           to
           stand
           up
           for
           God's
           Honour
           ,
           and
           preserve
           others
           from
           the
           damnable
           Tenet
           of
           Atheism
           ,
           by
           Demonstrating
           that
           there
           is
           a
           Great
           GOD
           who
           governs
           the
           World
           ;
           who
           is
           All-powerful
           ,
           and
           Infinitely
           Iust
           ,
           Good
           ,
           Merciful
           ,
           &c.
           
           Is
           it
           of
           
             no
             Use
          
           to
           demonstrate
           the
           Existence
           ,
           Essence
           and
           Operations
           of
           Angels
           ;
           and
           how
           ,
           by
           their
           Means
           ,
           and
           the
           Virtue
           of
           other
           Second
           Causes
           ,
           
           GOD's
           Wisdom
           administers
           the
           World
           in
           the
           Best
           and
           most
           Providential
           manner
           ;
           and
           that
           ,
           therefore
           Things
           are
           not
           Govern'd
           by
           Chance
           ,
           nor
           by
           the
           
             Stoical
             Fatality
             ?
          
           Lastly
           ,
           is
           it
           of
           
             no
             Use
          
           to
           explicate
           the
           Mystery
           of
           the
           most
           
             B.
             Trinity
          
           (
           and
           other
           Articles
           of
           Christian
           Faith
           ,
           )
           so
           clearly
           ,
           as
           to
           show
           they
           are
           perfectly
           Agreeable
           to
           our
           Natural
           Notions
           ,
           and
           to
           all
           the
           Maxims
           of
           
             True
             Reason
          
           ;
           which
           wipes
           off
           the
           Scandal
           with
           which
           Atheists
           ,
           Deists
           ,
           and
           Anti-trinitatians
           bespatter
           them
           ,
           as
           Perfect
           Contradictions
           ,
           and
           meer
           Nonsense
           ;
           on
           the
           Verity
           of
           which
           Tenets
           (
           as
           will
           be
           shown
           )
           depend
           all
           the
           most
           Effectual
           motives
           to
           Raise
           
           Mankind
           to
           Heaven
           ,
           and
           dispose
           them
           for
           
             Eternal
             Happiness
          
           ;
           in
           Explicating
           and
           Defending
           which
           Fundamental
           Articles
           of
           Christian
           Faith
           Metaphysicks
           has
           the
           Chief
           Hand
           ?
           Certainly
           ,
           if
           these
           things
           be
           of
           
             no
             Use
          
           ,
           it
           may
           certainly
           be
           concluded
           ,
           that
           no
           part
           of
           Knowledge
           (
           Theology
           excepted
           ,
           which
           also
           depends
           ,
           in
           great
           part
           ,
           on
           Metaphysicks
           )
           is
           Useful
           .
           But
           ,
           these
           Objectors
           discourse
           as
           if
           there
           were
           
             no
             Use
          
           at
           all
           to
           be
           made
           of
           any
           Science
           or
           Art
           whatever
           ,
           but
           of
           Handicrafts
           ,
           Agriculture
           ,
           and
           such
           like
           :
           As
           if
           they
           had
           forgot
           there
           was
           any
           such
           Thing
           as
           
             Virtue
             ,
             Truth
             ,
             Religion
             ,
             Faith
             ,
             Soul
             ,
             Salvation
             ,
          
           or
           even
           GOD
           Himself
           ,
           that
           deserves
           to
           be
           heeded
           or
           regarded
           .
           To
           obviate
           this
           Calumny
           ,
           I
           have
           added
           Meditations
           at
           the
           End
           of
           each
           Chapter
           ;
           to
           show
           (
           as
           the
           Matter
           would
           bear
           )
           how
           Applicable
           and
           Useful
           the
           foregoing
           
             Speculations
             ▪
          
           are
           to
           the
           Improvement
           of
           our
           Mind
           in
           Virtue
           .
           And
           I
           hope
           ,
           I
           may
           ,
           without
           Immodesty
           ,
           say
           thus
           much
           for
           my
           Metaphysicks
           ,
           that
           there
           never
           was
           yet
           any
           Speculative
           Piece
           written
           ,
           that
           makes
           Reason
           more
           Subservient
           to
           Faith
           ,
           nor
           Philosophy
           more
           serviceable
           to
           True
           Divinity
           than
           it
           does
           .
           I
           wish
           the
           Example
           may
           propogate
           to
           others
           .
        
         
           XI
           .
           But
           ,
           let
           us
           suppose
           that
           all
           this
           which
           is
           plainly
           shewn
           to
           the
           Reader
           's
           Eye
           ,
           were
           False
           ;
           and
           that
           there
           were
           no
           other
           Good
           in
           the
           Study
           of
           M●…
           
           physicks
           ,
           but
           the
           Enriching
           our
           Minds
           with
           Multitudes
           of
           High
           &
           
             Solid
             Truths
          
           ;
           would
           not
           this
           Alone
           be
           sufficient
           to
           make
           every
           Considerate
           Man
           apply
           his
           Thoughts
           to
           that
           
             Noblest
             Science
          
           ,
           even
           tho'
           it
           had
           no
           farther
           Effects
           ,
           nor
           any
           
             Exteriour
             Use
          
           to
           be
           made
           of
           it
           ?
           What
           is
           there
           of
           
             more
             Use
          
           than
           the
           Mathematicks
           ?
           And
           yet
           Plutarch
           tells
           us
           in
           the
           Life
           of
           Marcellus
           ,
           that
           Plato
           
             was
             offended
             with
             those
             who
             did
             corrupt
             and
             disgrace
          
           (
           as
           he
           judged
           )
           
             the
             Noble
             and
             Excellent
             Science
             of
             Geometry
             ,
             by
             making
             it
             descend
             to
             the
             contriving
             Engines
             ,
             in
             which
             the
             Base
             and
             Vile
             Handy-work
             of
             Man
             was
             to
             be
             Employ'd
             :
          
           And
           that
           Archimedes
           
             himself
             esteem'd
             all
             his
             Inventions
             of
             Engines
             but
             Vile
             ,
             Beggerly
             and
             Dross
             ,
             in
             comparison
             of
             the
             Speculative
             Productions
             and
             Demonstrations
             in
             that
             Science
             .
          
           So
           much
           were
           those
           
             Great
             Souls
          
           ,
           tho'
           Heathens
           ,
           enamour'd
           with
           the
           naked
           Beauty
           of
           TRUTH
           ,
           for
           it
           's
           
             own
             Sake
          
           :
           So
           much
           did
           they
           value
           the
           Interiour
           Natural
           Perfection
           of
           their
           Mind
           ,
           above
           the
           Prospect
           or
           Intuitus
           of
           any
           
             External
             Use
          
           of
           it
           ,
           or
           Profit
           accruing
           by
           it
           ;
           which
           yet
           is
           so
           Unpalatable
           to
           our
           Sceptical
           Age
           ,
           I
           could
           wish
           those
           Noble
           and
           Learned
           Gentlemen
           ,
           our
           Modern
           Virtuoso's
           ,
           would
           seriously
           consider
           this
           Temper
           of
           those
           Heroes
           of
           Learning
           in
           the
           former
           World
           ,
           and
           think
           it
           worthy
           their
           Imitation
           .
           What
           excellent
           Speculative
           Productions
           ,
           to
           the
           
           vast
           Advancement
           and
           Progress
           of
           
             True
             Science
          
           ,
           would
           so
           many
           Great
           wits
           make
           in
           a
           short
           time
           ,
           did
           they
           please
           to
           think
           fit
           to
           emply
           their
           Thoughts
           in
           following
           and
           carrying
           on
           the
           way
           of
           Demonstration
           .
           To
           do
           which
           ,
           nothing
           can
           more
           powerfully
           invite
           them
           than
           to
           reflect
           that
           in
           so
           many
           Years
           Applying
           themselves
           to
           the
           way
           of
           Induction
           ,
           they
           have
           not
           been
           able
           to
           establish
           so
           much
           as
           
             One
             Universal
             Principle
          
           in
           Natural
           Philosophy
           ,
           or
           to
           gain
           the
           Knowledge
           of
           
             any
             one
          
           Scientifical
           Conclusion
           :
           The
           Impossibility
           of
           which
           by
           the
           way
           of
           Experiments
           has
           been
           shewn
           more
           at
           large
           towards
           the
           End
           of
           the
           Preface
           to
           my
           
             Method
             to
             Science
          
           .
        
         
           XII
           .
           Having
           thus
           Defended
           Metaphysicks
           against
           the
           Calumnies
           thrown
           upon
           her
           ,
           it
           remains
           to
           inform
           my
           Reader
           of
           my
           Conduct
           hitherto
           in
           pursuing
           the
           Advancement
           of
           TRUTH
           ,
           the
           only
           End
           I
           aym'd
           at
           .
           After
           I
           had
           publish't
           my
           
             METHOD
             to
             Science
          
           ,
           I
           discover'd
           that
           the
           Chief
           Remora
           which
           had
           
             kept
             back
          
           Learned
           Men
           in
           our
           last
           Century
           ,
           from
           attaining
           
             True
             Science
          
           ,
           was
           the
           Doctrine
           or
           Way
           of
           Ideas
           ;
           which
           some
           very
           Ingenious
           Men
           had
           taken
           great
           pains
           to
           
             set
             up
          
           and
           improve
           .
           I
           observ'd
           that
           ,
           That
           Way
           had
           two
           Especial
           Patrons
           ;
           Cartesius
           in
           France
           ,
           and
           Mr.
           
             John
             Locke
          
           here
           in
           England
           :
           Both
           of
           them
           were
           Men
           of
           Excellent
           Parts
           ;
           so
           that
           it
           seemd
           
           hard
           to
           determin
           which
           of
           them
           had
           the
           Advantage
           in
           Wit.
           But
           ,
           as
           for
           their
           Productions
           in
           Philosophy
           ,
           if
           I
           may
           be
           allow'd
           to
           judge
           between
           them
           ,
           Mr.
           Locke
           did
           in
           very
           many
           particulars
           ,
           make
           far
           greater
           Advancements
           towards
           Science
           ,
           and
           in
           many
           things
           arriv'd
           at
           it
           .
           Whereas
           the
           
             whole
             Fabrick
          
           of
           the
           Cartesian
           Hypothesis
           is
           Aiery
           and
           Fantastick
           ;
           yet
           so
           dextrously
           Propos'd
           ,
           and
           so
           prettily
           
             Compacted
             within
             it self
          
           (
           for
           I
           cannot
           at
           all
           Commend
           it
           for
           having
           any
           Connexion
           
             with
             Principles
          
           )
           that
           it
           decoyes
           his
           Readers
           ,
           who
           do
           not
           reflect
           that
           
             nothing
             is
             to
             be
             held
             True
             which
          
           Evident
           Principles
           
             do
             not
             warrant
          
           ,
           into
           a
           kind
           of
           Complaisant
           Assent
           to
           his
           Doctrine
           :
           Much
           after
           the
           same
           manner
           as
           our
           Judgment
           is
           lull'd
           ,
           and
           our
           Passions
           are
           
             carry'd
             along
          
           ,
           with
           Reading
           a
           Romance
           ;
           so
           that
           we
           become
           at
           unawares
           highly
           Concern'd
           ;
           'till
           ,
           our
           Reason
           Awaking
           out
           of
           that
           
             Pleasing
             Dream
          
           of
           our
           Fancy
           ,
           our
           Deliberate
           Iudgment
           recovers
           it self
           ;
           and
           we
           come
           to
           reflect
           ,
           that
           it
           is
           not
           a
           
             True
             History
          
           ,
           but
           a
           meer
           Fiction
           contriv'd
           to
           amuze
           our
           Imagination
           .
        
         
           XIII
           .
           These
           two
           Ingenious
           Gentlemen
           did
           ,
           in
           proposing
           to
           us
           their
           Ideas
           ,
           take
           several
           ways
           in
           giving
           us
           Account
           of
           them
           .
           That
           of
           Mr.
           Locke
           is
           the
           more
           Candid
           ,
           while
           he
           calls
           them
           
             Pictures
             ,
             Similitudes
             ,
             Pourtraitures
          
           ,
           and
           such
           like
           ;
           which
           plainly
           acknowledges
           ,
           they
           
             are
             not
             the
             Things
          
           
           
           
           themselves
           .
           Whereas
           ,
           the
           Followers
           of
           Car●sius
           (
           who
           ,
           should
           best
           know
           his
           Mind
           )
           
           shuffle
           ●etween
           the
           two
           sides
           of
           the
           Contradiction
           ,
           and
           ●eem
           resolv'd
           not
           to
           be
           understood
           .
           For
           ,
           sometimes
           they
           directly
           avow
           they
           are
           the
           very
           
             Things
             themselves
             Conceiv'd
          
           by
           us
           ,
           or
           exsting
           in
           our
           Understanding
           after
           a
           Spiritual
           Manner
           ;
           and
           ,
           sometimes
           again
           ,
           they
           
           banter
           ●nd
           ridicule
           what
           Themselves
           had
           Granted
           .
           ●f
           which
           more
           hereafter
           .
        
         
           XIV
           .
           Wherefore
           I
           saw
           that
           my
           very
           Design
           did
           ●navoidably
           oblige
           me
           to
           offer
           my
           Reasons
           against
           both
           those
           Authors
           ;
           as
           Persons
           who
           ●id
           not
           only
           oppose
           many
           
             Particular
             Truths
          
           ,
           ●ut
           even
           obstructed
           and
           damm'd
           up
           the
           Way
           ●o
           arrive
           at
           
             any
             Truth
             at
             all
          
           ,
           while
           they
           set
           ●p
           and
           introduc'd
           this
           
             New
             Way
          
           of
           Ideas
           ,
           ●s
           the
           Only
           Method
           by
           which
           any
           Truth
           in
           Philo●●hy
           could
           be
           attain'd
           .
           This
           I
           had
           done
           former●●
           ,
           (
           in
           part
           ,
           and
           briefly
           ,
           )
           by
           laying
           Grounds
           to
           ●●nfute
           them
           in
           my
           METHOD
           ,
           where
           I
           ●rofessedly
           declare
           against
           the
           Way
           of
           
             Spiri●ual
             Ideas
          
           in
           our
           Mind
           ;
           for
           ,
           as
           for
           
             Corpo●eal
             Ideas
          
           in
           our
           Fancy
           ,
           which
           we
           call
           Phan●●sms
           ,
           none
           ever
           deny'd
           there
           were
           such
           ;
           nor
           ●●n
           ,
           without
           calling
           in
           Question
           our
           Constant
           ●xperience
           .
           Mr.
           Locke
           was
           pleas'd
           to
           object
           to
           ●e
           ,
           occasionally
           ,
           my
           own
           Thesis
           or
           Conclusi●n
           ;
           viz.
           that
           I
           put
           the
           Things
           themselves
           to
           ●e
           in
           our
           Understanding
           ;
           as
           if
           it
           were
           so
           self-evidently
           
           Absurd
           that
           meerly
           to
           name
           it
           were
           enough
           to
           confute
           it
           .
           I
           request
           I
           may
           be
           represented
           as
           not
           having
           barely
           said
           so
           ,
           but
           that
           I
           attempted
           to
           prove
           it
           by
           many
           pretended
           Demonstrations
           ,
           none
           of
           which
           have
           yet
           been
           Answer'd
           ;
           this
           being
           the
           true
           Case
           .
           I
           beg
           also
           that
           my
           Tenet
           may
           be
           exhibited
           not
           rawly
           ,
           or
           to
           the
           
             half
             part
          
           ,
           but
           fully
           ;
           viz.
           That
           I
           hold
           that
           the
           Things
           are
           in
           our
           Mind
           Spiritually
           ,
           or
           after
           the
           manner
           of
           her
           Objects
           .
           In
           which
           Sense
           I
           believe
           Mr.
           
           Locke's
           Discerning
           Iudgment
           would
           agree
           with
           me
           ;
           if
           he
           would
           please
           to
           wean
           it
           a
           while
           from
           his
           Customary
           Addiction
           to
           his
           
             own
             Way
          
           ,
           and
           bring
           it
           to
           an
           Indifferency
           .
           For
           I
           cannot
           depart
           from
           thinking
           ,
           that
           the
           plainest
           Signification
           of
           Words
           gives
           it
           ,
           that
           ,
           if
           
             no
             Thing
          
           be
           
             any
             way
             in
             our
             Knowledge
          
           ,
           (
           that
           is
           ,
           if
           it
           be
           not
           
             at
             all
          
           there
           )
           't
           is
           self-evident
           that
           
             We
             know
             Nothing
          
           .
           Besides
           ,
           I
           think
           ,
           under
           favour
           ,
           that
           ,
           if
           his
           Leasure
           ,
           Health
           ,
           and
           other
           more
           pressing
           Occasions
           had
           permitted
           ,
           some
           Answer
           should
           have
           been
           given
           to
           my
           many
           Arguments
           produced
           there
           in
           my
           second
           Preliminary
           ;
           which
           I
           have
           enforced
           here
           in
           the
           6th
           Chapter
           of
           my
           Metaphysicks
           ;
           and
           ,
           moreover
           ,
           shown
           the
           Reason
           of
           that
           Position
           ,
           
             B.
             2.
             
             Ch.
             2.
             
             Sect.
             7
             ,
             8
             ,
             9.
             
          
           And
           ,
           indeed
           ,
           without
           farther
           Examination
           of
           the
           Validity
           of
           those
           Arguments
           ,
           it
           will
           ,
           at
           first
           Sight
           ,
           seem
           Prodigious
           ,
           that
           so
           
           many
           Pretended
           Demonstrations
           (
           for
           they
           are
           near
           Twenty
           in
           number
           )
           should
           be
           offer'd
           for
           any
           Point
           that
           is
           False
           ;
           and
           that
           ,
           tho'
           my
           
             whole
             Discourse
          
           ,
           nay
           all
           my
           Philosophical
           Works
           ,
           are
           professedly
           built
           on
           that
           Thesis
           ,
           yet
           not
           one
           of
           them
           (
           had
           it
           been
           so
           Absurd
           and
           False
           )
           should
           have
           receiv'd
           an
           Answer
           from
           such
           Acute
           Adversaries
           .
        
         
           XV.
           Wherefore
           ,
           setting
           aside
           the
           Silence
           of
           my
           Opposers
           ,
           which
           diverse
           Circumstances
           might
           possibly
           have
           occasion'd
           ,
           I
           still
           insist
           upon
           it
           ,
           and
           do
           farther
           alledge
           ,
           that
           't
           is
           
             Absolutely
             Impossible
          
           so
           many
           Demonstrations
           for
           a
           Falshood
           should
           be
           Pretended
           ,
           and
           yet
           the
           
             Confident
             Asserter
          
           of
           them
           should
           not
           be
           Expos'd
           to
           
             Open
             Shame
          
           .
           Did
           the
           Producer
           of
           them
           cloak
           his
           Rambling
           Discourses
           in
           Rhetorical
           Language
           ,
           Plausible
           Expressions
           ,
           or
           Tricks
           of
           Wit
           ;
           perhaps
           he
           might
           ,
           in
           such
           a
           Case
           ,
           ●ave
           scaped
           for
           some
           time
           ,
           from
           being
           utterly
           Confuted
           ;
           but
           ,
           when
           he
           solely
           relies
           on
           Rigid
           and
           
             Blunt
             Reason
          
           ,
           or
           on
           the
           
             Close
             Connexion
          
           of
           Terms
           ,
           nothing
           can
           be
           Easier
           ,
           or
           ●hich
           more
           Provokes
           others
           to
           overthrow
           him
           .
           There
           needs
           no
           more
           but
           to
           shew
           ,
           that
           the
           Connexion
           he
           pretends
           to
           
             lies
             Open
          
           ,
           or
           is
           In●oherent
           :
           For
           ,
           this
           done
           ,
           the
           Sinows
           of
           his
           ●iscourse
           are
           Slacken'd
           and
           Enfeebl'd
           ,
           and
           ●he
           Arguments
           he
           so
           much
           presum'd
           on
           ,
           lose
           ●ll
           their
           Credit
           .
           Truths
           are
           so
           compacted
           and
           
           cimented
           with
           one
           another
           ,
           that
           it
           would
           be
           impossible
           his
           Reasons
           should
           keep
           up
           their
           Repute
           ,
           when
           the
           most
           Authentick
           Testimonies
           of
           so
           many
           Opposite
           Truths
           conspire
           to
           show
           their
           
             Senseless
             Vanity
          
           .
           Especially
           ,
           when
           those
           Arguments
           are
           pretended
           to
           be
           drawn
           from
           the
           Nature
           of
           the
           several
           Subjects
           or
           Things
           ,
           there
           mentioned
           ;
           v.
           g.
           from
           the
           Nature
           of
           a
           Spirit
           ,
           of
           the
           Soul
           ,
           of
           her
           Operation
           of
           Knowing
           ,
           of
           the
           Object
           of
           Knowledge
           ,
           of
           Similitudes
           ,
           of
           the
           Nature
           of
           Relation
           ,
           of
           our
           Notions
           ,
           and
           of
           Words
           which
           are
           to
           signifi●
           them
           ;
           of
           Predication
           or
           the
           Verification
           o●
           Propositions
           ,
           &c.
           
           For
           ,
           in
           such
           a
           Case
           ,
           each
           of
           these
           Natures
           having
           their
           peculiar
           Maxims
           or
           Principles
           belonging
           to
           them
           ,
           all
           which
           give
           Light
           ,
           and
           are
           Consonant
           to
           one
           another
           ,
           all
           the
           Art
           of
           Mankind
           could
           not
           possibly
           hinder
           such
           a
           Position
           from
           being
           seen
           
             plainly
             ▪
          
           and
           held
           ,
           to
           be
           
             Pure
             Nonsence
          
           .
           On
           the
           other
           side
           nothing
           that
           I
           can
           see
           has
           been
           Objecte●
           against
           this
           Position
           ,
           but
           that
           their
           Fancy
           ,
           t●
           which
           it
           is
           very
           Unsuitable
           ,
           is
           
             out
             of
             Humou●
          
           at
           it
           .
           Whereas
           that
           Faculty
           (
           it
           being
           perfectly
           Material
           ,
           and
           Common
           to
           Us
           ,
           and
           Brute●
           has
           nothing
           at
           all
           to
           do
           with
           Spiritual
           Natures
           or
           their
           Operations
           ;
           in
           regard
           they
           never
           enter'd
           into
           our
           Senses
           ,
           nor
           ,
           consequently
           could
           we
           have
           any
           Phantasms
           of
           them
           ;
           a●
           yet
           these
           Gentlemen
           seem
           to
           make
           their
           Fanc●
           
           the
           
             Sole
             Judge
          
           in
           such
           Matters
           ,
           of
           which
           she
           is
           no
           more
           able
           to
           have
           any
           Light
           ,
           than
           a
           Blind
           man
           is
           to
           see
           Colours
           .
        
         
           XVI
           .
           The
           Cartesian
           Ideists
           did
           ,
           indeed
           ,
           oppose
           that
           Thesis
           which
           
             a
             Jest
          
           or
           too
           ;
           but
           (
           I
           thank
           them
           )
           never
           Answer'd
           so
           much
           as
           one
           of
           my
           Arguments
           ;
           as
           if
           they
           held
           that
           the
           Nature
           of
           Man
           did
           not
           consist
           in
           Rationality
           ,
           but
           meerly
           in
           Risibility
           .
           The
           rest
           of
           their
           Performances
           was
           
             Railing
             ,
             Forging
          
           and
           Ridiculous
           Libelling
           .
           What
           Success
           they
           had
           ,
           may
           be
           seen
           in
           my
           several
           Replies
           ,
           viz.
           in
           my
           
             Ideae
             Cartesianae
             Expensae
          
           ,
           my
           NONULTRA
           ,
           or
           RULE
           of
           TRUTH
           ,
           and
           my
           
             Raillery
             Defeated
          
           by
           
             Calm
             Reason
          
           .
           In
           which
           their
           Philosophy
           (
           as
           they
           call'd
           it
           )
           was
           shewn
           to
           be
           quite
           destitute
           of
           
             any
             Principles
          
           ;
           their
           Fundamental
           Positions
           were
           confuted
           by
           Plainest
           Demonstrations
           ;
           nay
           ,
           their
           very
           RULE
           of
           Knowing
           any
           thing
           ,
           was
           manifestly
           and
           Unanswerably
           Prov'd
           to
           be
           
             most
             Ridiculous
             Nonsense
          
           .
           But
           ,
           that
           which
           put
           them
           to
           Silence
           and
           Shame
           was
           the
           
             Fair
             Offer
          
           or
           
             Civil
             Challenge
          
           I
           sent
           them
           (
           
             Rule
             of
             Truth
          
           ,
           p.
           119.
           120
           ,
           121.
           )
           to
           bring
           so
           much
           as
           One
           Argument
           which
           they
           would
           vouch
           to
           be
           Conclusive
           ,
           for
           
             any
             One
          
           Point
           of
           the
           Cartesian
           Doctrine
           ,
           and
           it
           should
           
             Conclude
             the
             whole
             Cause
          
           :
           Or
           ,
           if
           that
           were
           too
           Troublesome
           ;
           that
           they
           would
           barely
           
             Name
             any
             Principle
             of
             theirs
             which
             they
             conceiv'd
             to
             be
          
           
           
             the
             Strongest
             or
             most
             Evident
             of
             any
             they
             had
             ,
             and
             which
             they
             judg'd
             was
             Influential
             upon
             the
             Cartesian
             Doctrine
             ;
             and
             I
             would
             undertake
             to
             Demonstrate
             that
             either
             it
             was
             ,
          
           no
           Principle
           ;
           
             or
             else
             that
             it
             had
          
           no
           force
           
             to
             prove
             any
             one
             Point
             of
             their
             Doctrine
             True
             ,
             nor
             had
             any
             Influence
             upon
             it
             .
          
           This
           was
           so
           Direct
           and
           Honest
           a
           Procedure
           on
           my
           part
           ,
           and
           so
           Easy
           to
           be
           comply'd
           with
           ,
           on
           theirs
           ,
           in
           case
           they
           had
           ,
           indeed
           ,
           
             any
             one
          
           such
           Principle
           ;
           and
           yet
           (
           as
           appear'd
           of
           their
           Non-acceptance
           of
           it
           )
           so
           impossible
           to
           be
           done
           ,
           or
           comply'd
           with
           ,
           that
           every
           Intelligent
           Man
           could
           not
           but
           see
           that
           Cartesius
           did
           only
           talk
           Wittily
           
             in
             the
             Air
          
           ,
           but
           had
           not
           so
           much
           as
           
             one
             Inch
          
           of
           
             Firm
             Ground
          
           on
           which
           he
           could
           build
           the
           least
           piece
           of
           his
           Doctrine
           .
        
         
           XVII
           .
           Hence
           ,
           the
           more
           I
           consider'd
           these
           Unaccountable
           things
           call'd
           Ideas
           ,
           the
           more
           I
           became
           Dissatisfy'd
           with
           them
           .
           For
           ,
           first
           ,
           I
           could
           not
           get
           any
           Light
           from
           the
           Users
           of
           them
           to
           guess
           at
           ,
           much
           less
           know
           what
           
             they
             are
          
           .
           ●
           saw
           the
           Ideists
           totally
           build
           upon
           them
           ,
           and
           divide
           them
           into
           many
           several
           sorts
           ;
           yet
           none
           of
           them
           were
           so
           kind
           as
           to
           acquaint
           us
           
             what
             Kind
          
           or
           Sort
           of
           Things
           the
           
             Ideas
             themselves
          
           were
           ,
           or
           what
           was
           their
           Generical
           Notion
           ;
           without
           knowing
           which
           all
           those
           Particular
           Sorts
           of
           them
           ,
           and
           ,
           consequently
           ,
           their
           whole
           Book●
           were
           utterly
           Unintelligible
           .
           The
           Cartesian●
           
           made
           them
           several
           ,
           and
           Inconsistent
           things
           ;
           that
           is
           ,
           perfectly
           and
           in
           many
           Regards
           ,
           Chimerical
           .
           Now
           they
           tell
           us
           they
           are
           the
           
             very
             Things
             themselves
             ,
             as
             conceiv'd
             by
             us
             .
          
           Presently
           after
           ,
           their
           Fancy
           recoiling
           ,
           they
           tell
           us
           that
           
             Vicem
             gerunt
             rei
          
           ,
           that
           is
           ,
           that
           they
           
             stand
             instead
             of
             the
             Things
          
           ;
           which
           signifies
           
             they
             are
             not
             the
             Things
          
           .
           Can
           the
           Thing
           ,
           
             stand
             for
          
           ,
           or
           
             supply
             the
             place
             of
             it self
          
           ?
           Or
           can
           there
           need
           any
           Proxy
           for
           what
           is
           ,
           
             it self
             ,
             Present
          
           to
           the
           Mind
           ?
           What
           can
           any
           Man
           living
           make
           of
           that
           which
           neither
           is
           the
           Thing
           ,
           nor
           
             is
             not
          
           the
           Thing
           ;
           or
           rather
           which
           at
           
             once
             ,
             both
             is
          
           the
           Thing
           ,
           and
           
             is
             not
          
           the
           Thing
           ?
           Shortly
           after
           ,
           as
           if
           they
           meant
           to
           split
           an
           Indivisible
           ,
           or
           to
           nick
           the
           Middle
           between
           two
           Contradictions
           ,
           they
           explicate
           their
           Ideas
           to
           be
           [
           
             quasi
             res
             ]
             as
             if
             it
             were
             the
             Thing
          
           ;
           whereas
           one
           should
           rather
           think
           that
           ,
           if
           they
           be
           
             not
             the
             Thing
          
           ,
           they
           are
           
             as
             if
             it
             were
             Nothing
          
           .
           Afterwards
           they
           assure
           us
           they
           are
           
             Ipsissima
             Mentis
             Operatio
          
           ,
           the
           
             very
             Operation
          
           or
           Action
           of
           the
           Mind
           .
           Now
           ,
           this
           is
           neither
           the
           Thing
           ,
           which
           is
           the
           Object
           of
           our
           Understanding
           ,
           (
           if
           it
           knows
           
             any
             Thing
          
           )
           as
           they
           sometimes
           grant
           ;
           nor
           what
           
             stands
             for
          
           the
           Object
           ,
           nor
           so
           much
           
             as
             if
             it
             were
          
           the
           Object
           ;
           but
           is
           
             relatively
             Contradistinct
          
           or
           Opposit
           to
           the
           Object
           ;
           for
           the
           [
           Operation
           ]
           and
           [
           
             that
             on
             which
             it
             Operates
          
           ]
           are
           most
           clearly
           such
           .
           Again
           ,
           they
           tell
           us
           't
           is
           a
           Representation
           of
           the
           
           Thing
           ,
           but
           not
           a
           
             meer
             Similitude
          
           of
           it
           .
           The
           latter
           Words
           tell
           us
           
             what
             it
             is
             not
          
           ;
           and
           ,
           lest
           we
           might
           hapto
           understand
           the
           former
           which
           should
           tell
           us
           distinctly
           
             what
             it
             is
          
           ,
           they
           quibble
           in
           it
           ,
           and
           make
           it
           ambiguous
           .
           The
           Obvious
           sense
           of
           Representare
           is
           to
           Resemble
           ;
           but
           they
           have
           found
           out
           an
           odd
           Sense
           it
           may
           (
           as
           a
           Term
           of
           Art
           )
           have
           in
           some
           Occasions
           ,
           and
           to
           amuze
           us
           ,
           they
           pretend
           it
           must
           have
           it
           here
           ;
           which
           is
           ,
           
             presentem
             sistere
          
           ;
           that
           is
           ,
           to
           put
           or
           set
           the
           Thing
           Present
           to
           the
           Mind
           .
           Well
           then
           ;
           if
           it
           puts
           or
           makes
           the
           Thing
           Present
           to
           the
           Mind
           ,
           Common
           Sense
           tells
           us
           the
           
             Thing
             it self
          
           is
           
             in
             the
             Mind
          
           when
           't
           is
           
             made
             Present
          
           to
           it
           ,
           or
           
             put
             there
          
           :
           And
           if
           the
           Thing
           it
           self
           be
           there
           ,
           why
           is
           it
           said
           that
           only
           
             Vicarium
             Rei
          
           ,
           or
           quasi-Res
           is
           there
           ?
           What
           Stuff
           is
           this
           !
           See
           each
           of
           those
           particulars
           at
           large
           shewn
           from
           their
           own
           express
           Words
           ,
           
             Ideae
             Cartesianae
             Indicatio
          
           3
           ,
           from
           p.
           116.
           to
           p.
           124.
           
        
         
           XVIII
           .
           Mr.
           Locke's
           Candour
           and
           Iudiciounes
           set
           him
           above
           this
           
             Shuffling
             Folly.
          
           He
           could
           not
           but
           see
           it
           would
           be
           expected
           from
           him
           ,
           and
           was
           Necessary
           ,
           to
           give
           us
           some
           Definition
           of
           an
           Idea
           ,
           since
           his
           whole
           Essay
           proceeds
           upon
           Ideas
           ;
           yet
           his
           Acute
           Foresight
           made
           him
           Wary
           to
           Venture
           upon
           such
           an
           Impossible
           Task
           ▪
           Wherefore
           he
           thought
           it
           best
           to
           
             hover
             aloo●
          
           ,
           without
           giving
           us
           any
           Particular
           or
           Distinct
           Character
           of
           it
           .
           Accordingly
           he
           tells
           us
           ▪
           
           
             B.
             1.
             
             Ch.
             1.
             
             Sect.
             8.
          
           that
           He
           us'd
           the
           Word
           
             [
             Idea
             ]
             to
             express
             whatever
             is
             meant
             by
             Phantasm
             ,
             Notion
             ,
             Species
             ,
             or
             what
             ever
             it
             is
             which
             the
             Mind
             can
             be
             employ'd
             about
             in
             Thinking
             .
          
           This
           ,
           I
           must
           confess
           ,
           is
           very
           Genteelly
           and
           Civilly
           done
           ,
           to
           leave
           it
           to
           the
           Reader
           's
           Choyce
           to
           let
           that
           Word
           signifie
           as
           he
           pleas'd
           ,
           or
           to
           make
           
             what
             he
             could
             of
             it
          
           ;
           but
           it
           had
           been
           a
           greater
           Kindness
           to
           let
           him
           know
           Distinctly
           in
           what
           Sense
           Himself
           took
           it
           ;
           without
           which
           it
           was
           impossible
           for
           any
           Man
           to
           understand
           his
           following
           Book
           ;
           no
           not
           so
           much
           as
           the
           Titles
           of
           his
           Chapters
           .
           Indeed
           ,
           had
           the
           Sense
           of
           those
           Words
           he
           mentions
           ,
           been
           the
           self
           -
           same
           ,
           and
           the
           Word
           it self
           Univocal
           ,
           it
           had
           been
           Indifferent
           which
           Word
           he
           had
           pitcht
           upon
           ,
           since
           they
           had
           the
           same
           Signification
           :
           But
           when
           the
           Meanings
           of
           some
           of
           them
           is
           as
           vastly
           and
           widely
           Different
           as
           the
           two
           first
           Species
           of
           Ens
           ,
           [
           Body
           and
           Spirit
           ,
           ]
           are
           ;
           in
           that
           case
           to
           declare
           his
           own
           Indifferency
           which
           Word
           we
           would
           use
           ,
           and
           leave
           it
           to
           our
           Choyce
           in
           which
           of
           those
           Senses
           we
           would
           understand
           him
           ;
           does
           leave
           the
           Readers
           in
           perplexity
           ,
           and
           utterly
           in
           
             the
             Dark
          
           ,
           what
           an
           Idea
           is
           ;
           and
           ,
           besides
           ,
           exposes
           him
           to
           a
           possible
           Mistake
           of
           his
           Mind
           every
           step
           he
           takes
           while
           he
           peruses
           his
           Book
           .
           For
           a
           Phantasm
           ,
           which
           is
           the
           Proper
           Object
           of
           the
           Fancy
           ,
           is
           meerly
           Material
           ,
           Corporeal
           ,
           and
           Common
           to
           Brutes
           as
           well
           asto
           Mankind
           :
           And
           Notions
           which
           are
           the
           Elements
           
           of
           Cognition
           ,
           must
           he
           
             above
             Matter
          
           ,
           and
           of
           an
           Intellectual
           or
           Spiritual
           Nature
           .
           Wherefore
           the
           Confounding
           thus
           the
           Sense
           of
           those
           two
           Words
           ,
           hazards
           to
           lead
           the
           Author
           and
           his
           Readers
           to
           confound
           Corporeal
           &
           Spiritual
           Natures
           :
           Which
           diverse
           complain
           of
           in
           this
           Gentleman
           ;
           and
           my self
           ,
           tho'
           I
           much
           honour
           his
           Person
           ,
           and
           highly
           esteem
           his
           Excellent
           Parts
           ,
           cannot
           but
           think
           this
           is
           one
           of
           the
           Greatest
           Desiderata
           in
           his
           Ingenious
           Book
           .
           Besides
           ,
           a
           [
           Phantasm
           ]
           is
           not
           that
           about
           which
           the
           
             Mind
             is
             employ'd
          
           ,
           (
           as
           Notions
           are
           ;
           )
           it
           being
           the
           Proper
           Object
           of
           that
           Faculty
           call'd
           the
           Fancy
           or
           Imagination
           .
           And
           this
           is
           that
           I
           fear
           which
           occasions
           much
           Unevenness
           in
           his
           Discourses
           .
           Sometimes
           he
           builds
           on
           Notions
           or
           Spiritual
           Conceptions
           ,
           taken
           from
           Natural
           Objects
           ,
           as
           others
           do
           ;
           and
           then
           his
           Productions
           are
           very
           Solid
           and
           Judicious
           ;
           sometimes
           again
           ,
           he
           grounds
           his
           Discourses
           on
           Roving
           Conceits
           suggested
           by
           Witty
           Fancy
           ;
           and
           then
           they
           are
           Aiery
           and
           Superficial
           ,
           and
           impossible
           to
           be
           Reduc'd
           to
           any
           Solid
           Principle
           .
           When
           he
           does
           the
           one
           ,
           when
           the
           other
           ,
           is
           noted
           in
           my
           Reflexions
           on
           the
           several
           parts
           of
           his
           Essay
           .
           To
           shew
           this
           by
           an
           Instance
           ;
           it
           has
           been
           remark't
           by
           my self
           ,
           as
           it
           has
           been
           also
           by
           others
           ,
           that
           ,
           in
           His
           Excellent
           Demonstration
           of
           a
           First
           Being
           ,
           no
           Man
           can
           discourse
           more
           Clearly
           or
           more
           Solidly
           :
           But
           then
           ,
           withall
           ,
           't
           is
           observable
           that
           while
           he
           
           does
           this
           ,
           he
           lays
           aside
           his
           Way
           of
           Ideas
           ,
           and
           argues
           in
           the
           same
           manner
           as
           one
           would
           do
           who
           had
           never
           heard
           of
           them
           ;
           or
           as
           those
           would
           go
           to
           work
           who
           oppose
           them
           .
        
         
           XIX
           .
           Not
           being
           able
           to
           gain
           any
           kind
           of
           Light
           from
           the
           Ideists
           themselves
           ,
           what
           their
           so
           much
           magnify'd
           Ideas
           should
           mean
           ,
           or
           what
           to
           make
           of
           them
           ;
           I
           set
           my
           own
           Thoughts
           to
           work
           ,
           to
           find
           out
           (
           if
           I
           could
           )
           what
           kind
           of
           things
           they
           might
           be
           .
           Others
           may
           be
           as
           acutely
           Ingenious
           as
           they
           please
           :
           I
           ,
           for
           my
           part
           ,
           have
           but
           One
           plain
           Dunstable
           way
           to
           satisfie
           my self
           and
           others
           in
           such
           a
           case
           ;
           which
           is
           ,
           to
           consider
           to
           which
           of
           those
           
             Ten
             Heads
          
           of
           our
           
             Natural
             Notions
          
           (
           call'd
           the
           Ten
           Predicaments
           )
           they
           might
           belong
           .
           Resting
           assur'd
           that
           (
           till
           that
           Division
           of
           all
           our
           Notions
           be
           Confuted
           )
           whatever
           belongs
           to
           none
           of
           them
           ,
           or
           confounds
           the
           Distinction
           of
           them
           ,
           is
           not
           any
           Natural
           Notion
           a●
           all
           ,
           
             onely
             which
          
           are
           the
           Solid
           Elements
           of
           True
           Knowledge
           ;
           and
           ,
           consequently
           ,
           that
           it
           is
           no
           more
           but
           a
           Fancy
           .
           At
           first
           sight
           ,
           I
           discern'd
           they
           must
           be
           of
           a
           Spiritual
           Nature
           ,
           because
           they
           are
           put
           to
           be
           
             in
             the
             Soul.
          
           Next
           ,
           that
           they
           must
           have
           a
           peculiar
           Entity
           of
           their
           own
           ,
           distinct
           from
           the
           Soul
           ;
           because
           they
           make
           them
           to
           be
           her
           Informers
           or
           Intelligencers
           ,
           which
           sufficiently
           tells
           us
           they
           are
           distinct
           Things
           from
           the
           Soul
           which
           they
           inform
           .
           I
           proceeded
           
           therefore
           ,
           to
           find
           out
           the
           Essence
           of
           this
           New
           Entity
           ,
           and
           what
           it
           consisted
           in
           .
           In
           this
           Quest
           the
           Cartesians
           gave
           me
           no
           Light
           at
           all
           ,
           as
           has
           been
           shown
           ;
           but
           Mr.
           Locke
           lent
           me
           some
           Assistance
           ,
           while
           he
           constantly
           characters
           them
           to
           be
           Similitudes
           .
           Now
           a
           Thing
           whose
           Essence
           it
           is
           to
           be
           a
           Similitude
           is
           a
           
             Monstrous
             Chimera
          
           .
           For
           the
           Notion
           of
           Thing
           or
           Entity
           belongs
           formally
           to
           Substance
           ,
           and
           has
           a
           Positive
           or
           Absolute
           Sense
           ;
           and
           Similitude
           or
           Likeness
           belongs
           to
           Relation
           ;
           which
           makes
           the
           Heads
           ,
           or
           Notions
           of
           Substance
           and
           Relation
           to
           be
           Essentially
           and
           Formally
           the
           self
           ▪
           same
           .
           A
           Thing
           may
           indeed
           be
           Related
           to
           Another
           ,
           or
           like
           it
           ;
           but
           then
           the
           Thing
           to
           which
           the
           Mode
           of
           Relation
           supervenes
           ,
           must
           be
           of
           its
           own
           Nature
           Positive
           ,
           for
           the
           Relation
           cannot
           be
           with
           any
           Sense
           conceiv'd
           to
           be
           what
           's
           Related
           .
           So
           that
           this
           Notion
           of
           an
           Idea
           seem'd
           to
           me
           to
           be
           a
           meer
           Hirco-Ceruus
           ,
           a
           Positive
           (
           or
           
             Unrelative
             )
             Relative
          
           :
           A
           Substance
           which
           is
           a
           Relation
           ,
           and
           a
           Relation
           which
           is
           a
           Substance
           ;
           or
           at
           once
           ,
           That
           
             which
             is
             Related
          
           ,
           and
           That
           
             by
             which
          
           't
           is
           Related
           .
           Which
           makes
           a
           Babel
           of
           our
           Inward
           Speech
           by
           our
           Conceptions
           ,
           and
           is
           purely
           Chimerical
           .
        
         
           XX.
           I
           was
           as
           much
           at
           a
           loss
           ,
           to
           know
           what
           these
           Ideas
           which
           they
           put
           to
           be
           Similitudes
           ,
           were
           good
           for
           ,
           or
           to
           
             what
             Use
          
           they
           serv'd
           .
           When
           we
           have
           once
           the
           Materials
           of
           Knowledge
           into
           
           our
           Mind
           ,
           our
           Soul
           ,
           by
           her
           Reflexion
           ,
           can
           work
           upon
           them
           and
           order
           them
           well
           enough
           .
           Wherefore
           ,
           all
           the
           Kindness
           they
           can
           do
           us
           ,
           is
           to
           give
           us
           the
           
             First
             Notices
          
           of
           the
           Thing
           :
           But
           this
           they
           cannot
           do
           ;
           because
           the
           
             Thing
             it self
          
           must
           be
           in
           our
           Mind
           ,
           or
           else
           we
           cannot
           know
           that
           they
           are
           even
           Similitudes
           ;
           since
           we
           cannot
           see
           they
           are
           Like
           a
           Thing
           ,
           till
           we
           know
           what
           the
           
             Thing
             it self
          
           is
           ,
           to
           which
           they
           are
           Like
           .
           Otherwise
           we
           shall
           fall
           into
           that
           pretious
           Nonsense
           of
           Bayes
           ,
           the
           Conceited
           Poetaster
           ,
           in
           the
           
             Rehearsal
             .
             [
             I
             Gad
          
           ,
           says
           he
           ,
           
             I
             have
             an
             Excellent
             Similitude
             ,
             if
             I
             knew
             but
             what
             to
             apply
             it
             to
             .
          
           ]
           Nor
           can
           there
           be
           
             worse
             Sense
          
           ,
           than
           to
           say
           ,
           [
           
             'T
             is
             Like
             ,
             indeed
             ,
             but
             I
             know
             not
             to
             what
             't
             is
             like
             .
          
           ]
           Whence
           is
           concluded
           ,
           that
           we
           must
           have
           the
           Thing
           it self
           in
           our
           Knowledge
           ,
           before
           we
           can
           know
           what
           's
           either
           Like
           it
           ,
           or
           Unlike
           it
           .
           And
           if
           the
           
             Thing
             it self
          
           ,
           (
           as
           being
           the
           Original
           )
           be
           in
           our
           Knowledge
           First
           ,
           what
           need
           we
           any
           Ideas
           to
           make
           us
           know
           it
           ,
           since
           to
           be
           
             in
             a
             Knowing
             Power
             is
             to
             be
             Known
             .
          
        
         
           XXI
           .
           I
           am
           sure
           Similitudes
           are
           of
           
             no
             use
          
           in
           Metaphysicks
           ,
           tho'
           they
           serve
           to
           good
           purpose
           in
           Mathematicks
           ;
           for
           when
           we
           come
           to
           Universal
           Notions
           ,
           such
           as
           are
           Act
           ,
           Power
           ,
           Essence
           ,
           Existence
           and
           such
           like
           ,
           those
           Proper
           &
           Express
           Similitudes
           disappear
           ;
           and
           the
           Ideists
           must
           either
           bid
           farewell
           to
           their
           Ideas
           or
           Resemblances
           ,
           
           (
           which
           will
           be
           very
           Uncomfortable
           to
           them
           ;
           )
           or
           they
           will
           find
           themselves
           at
           a
           great
           loss
           .
           For
           example
           ;
           I
           would
           ask
           them
           what
           kind
           of
           Thing
           is
           this
           Pourtraiture
           or
           Idea
           of
           Existence
           ?
           Has
           it
           Being
           ,
           or
           has
           it
           none
           :
           If
           none
           ,
           't
           is
           Nothing
           :
           If
           it
           be
           such
           a
           Thing
           as
           has
           Being
           in
           it
           ,
           it
           cannot
           be
           known
           without
           
             Another
             Idea
          
           ;
           nor
           That
           ,
           without
           
             Another
             Idea
          
           ,
           and
           so
           Endlesly
           .
           If
           it
           be
           such
           a
           Thing
           as
           can
           be
           in
           the
           Mind
           ,
           and
           known
           there
           without
           any
           Idea
           of
           it
           ;
           why
           may
           not
           Other
           Things
           be
           there
           too
           ,
           and
           known
           by
           themselves
           ,
           or
           without
           any
           Idea
           as
           well
           as
           it
           ?
           What
           even
           Answer
           is
           given
           ,
           I
           am
           confident
           it
           will
           be
           precarious
           &
           alledg'd
           gratis
           .
           Again
           ,
           is
           the
           Essence
           or
           Nature
           of
           this
           Idea
           of
           Existence
           such
           that
           it
           is
           
             Essentially
             Existent
          
           ,
           or
           not
           ?
           If
           the
           Former
           ,
           't
           is
           a
           GOD
           ;
           whose
           sole
           Perogative
           it
           is
           to
           be
           
             Essential
             Existence
          
           :
           If
           the
           Later
           ,
           then
           '
           its
           Nature
           is
           onely
           Potential
           to
           Existence
           ,
           and
           not
           
             Actual
             Existence
          
           ;
           and
           then
           how
           should
           that
           which
           is
           onely
           Potential
           to
           Existence
           ,
           or
           onely
           a
           
             Power
             to
             Bee
          
           ,
           be
           a
           
             Resemblance
             or
          
           Similitude
           of
           Existence
           it self
           ,
           that
           is
           ,
           of
           
             Actual
             Being
          
           ?
           Many
           such
           Exceptions
           might
           be
           brought
           against
           such
           Ideas
           which
           are
           onely
           Similitudes
           of
           Things
           in
           our
           Minds
           ,
           and
           not
           the
           Things
           themselves
           .
           Now
           in
           our
           way
           ,
           how
           impossible
           is
           it
           to
           oppose
           any
           such
           Difficulties
           ?
           We
           conceive
           the
           Thing
           Inadequately
           ,
           and
           make
           many
           Abstracted
           Notions
           of
           it
           ;
           and
           amongst
           the
           rest
           ,
           
           since
           the
           Thing
           does
           Exist
           ,
           we
           abstract
           or
           cut
           off
           This
           from
           other
           Notions
           of
           it
           ,
           by
           considering
           it
           precisely
           according
           to
           This
           Respect
           ;
           and
           thence
           we
           come
           to
           have
           in
           our
           Mind
           the
           true
           Notion
           or
           Nature
           of
           Existence
           .
        
         
           XXII
           .
           And
           ,
           hence
           it
           comes
           that
           ,
           since
           amongst
           our
           Natural
           Abstracted
           Notions
           which
           we
           have
           from
           Bodies
           (
           with
           which
           onely
           we
           converse
           )
           either
           by
           Direct
           Impressions
           or
           Obvious
           Reflexion
           ,
           there
           are
           some
           that
           are
           
             very
             Imperfect
             ,
             Potential
          
           ,
           and
           clogg'd
           with
           Matter
           ;
           and
           Others
           that
           are
           more
           Universal
           ,
           and
           Defaecated
           from
           Matter
           ,
           such
           as
           are
           Act
           ,
           Ens
           ,
           Essence
           ,
           Existent
           ,
           Subsistent
           ,
           Person
           ,
           &c.
           
           Those
           who
           proceed
           upon
           the
           way
           of
           
             Abstracted
             Notions
          
           of
           the
           Thing
           ,
           can
           ,
           by
           discoursing
           upon
           those
           Notions
           of
           the
           Later
           sort
           ,
           not
           onely
           demonstrate
           those
           Beings
           which
           are
           of
           a
           Superiour
           Nature
           ,
           to
           which
           such
           Notions
           ,
           stript
           of
           their
           Imperfections
           ,
           do
           agree
           ;
           as
           we
           have
           done
           in
           our
           Metaphysicks
           :
           but
           ,
           moreover
           ,
           they
           become
           hence
           enabled
           to
           explicate
           the
           Mysteries
           of
           Christian
           Faith
           ,
           and
           shew
           their
           Conformity
           to
           our
           Natural
           Notions
           ,
           as
           we
           have
           shewn
           ,
           in
           our
           Appendix
           ,
           that
           Highest
           Mystery
           of
           the
           B.
           Trinity
           is
           ;
           which
           makes
           the
           Principles
           of
           Nature
           (
           and
           Art
           too
           )
           bear
           a
           kind
           of
           Secondary
           Testimony
           to
           their
           Truth
           .
           Now
           ,
           I
           would
           gladly
           know
           what
           Assistance
           the
           Way
           of
           Ideas
           can
           afford
           us
           in
           such
           a
           case
           ;
           Similitudes
           of
           Angels
           ,
           and
           of
           GOD
           ,
           and
           generally
           
           of
           all
           Spiritual
           Natures
           ,
           would
           be
           strange
           Language
           ,
           and
           the
           applying
           them
           to
           such
           Subjects
           would
           look
           very
           Extravagant
           .
           'T
           is
           this
           Way
           then
           ,
           I
           much
           fear
           ,
           which
           has
           given
           occasion
           to
           many
           ,
           either
           to
           deny
           Spiritual
           Natures
           ,
           as
           do
           the
           Atheists
           ;
           or
           else
           to
           apply
           the
           worst
           of
           Corporeal
           Attributes
           to
           them
           .
           Rather
           ,
           indeed
           ,
           I
           may
           complain
           ,
           that
           a
           right
           Understanding
           of
           Spiritual
           Nature
           is
           so
           stifled
           and
           depraved
           ;
           that
           ,
           if
           care
           be
           not
           taken
           ,
           it
           will
           quickly
           be
           lost
           to
           Mankind
           :
           'T
           is
           a
           strange
           step
           to
           it
           ,
           or
           rather
           the
           utmost
           Attempt
           of
           quite
           destroying
           and
           Effacing
           it
           out
           of
           Men's
           Minds
           ,
           when
           we
           see
           it
           openly
           maintain'd
           that
           GOD
           himself
           is
           
             Spatium
             reale
          
           ,
           which
           is
           the
           Notion
           of
           Quantity
           .
           For
           which
           reason
           I
           have
           exerted
           my self
           in
           my
           Metaphysicks
           to
           demonstrate
           &
           explicate
           the
           Nature
           of
           a
           Spirit
           ,
           &
           even
           to
           force
           the
           right
           Conception
           of
           it
           ,
           in
           despite
           of
           the
           Reluctancy
           of
           Fancy
           .
        
         
           XXIII
           .
           In
           a
           word
           ,
           since
           Ideas
           are
           both
           Unintelligible
           ,
           and
           altogether
           Useless
           ,
           &
           (
           I
           fear
           )
           
             ill
             Use
          
           is
           made
           of
           them
           ,
           contrary
           to
           the
           Intention
           of
           their
           Authors
           ;
           it
           seems
           but
           fitting
           that
           the
           
             Way
             of
             Ideas
          
           should
           be
           
             lay'd
             aside
          
           ;
           nay
           ,
           that
           the
           very
           
             Word
             [
             Idea
          
           ]
           which
           has
           got
           such
           a
           Vogue
           ,
           should
           be
           no
           longer
           
             heard
             of
          
           ;
           unless
           a
           good
           reason
           may
           be
           given
           why
           we
           should
           
             use
             such
             Words
          
           as
           
             no
             Man
             understands
          
           .
        
         
           
             Your
             Faithful
             Servant
             ,
             I.
             S.
             
          
        
      
       
         
         
         
         
           THE
           CONTENTS
           .
        
         
           
             
               BOOK
               I.
            
             Of
             the
             ESSENCES
             of
             Compound
             Entities
             .
             
               
                 
                   CHAP.
                   I.
                
                 Of
                 POWER
                 and
                 ACT.
                 
              
               
                 §
                 .
                 1.
                 
                 POWER
                 and
                 ACT
                 are
                 Natural
                 or
                 Common
                 Notions
                 .
              
               
                 2.
                 
                 There
                 are
                 Three
                 Sorts
                 of
                 each
                 .
              
               
                 3.
                 
                 The
                 First
                 Sort
                 of
                 Power
                 belongs
                 to
                 all
                 Things
                 ,
                 but
                 the
                 
                   First
                   Being
                
                 .
              
               
                 4.
                 
                 And
                 is
                 Essential
                 to
                 them
                 .
              
               
                 5.
                 
                 Hence
                 the
                 Definition
                 of
                 Created
                 Ens
                 ,
                 is
                 ,
                 
                   [
                   That
                   which
                   is
                   Capable
                   of
                   Being
                   ▪
                   ]
                
              
               
                 
                 6.
                 
                 This
                 Power
                 consists
                 in
                 it's
                 Possibility
                 ,
                 or
                 Non-Repugnance
                 to
                 Bee.
                 
              
               
                 7.
                 
                 What
                 Metaphysical
                 UNITY
                 is
                 .
              
               
                 8.
                 
                 The
                 Essences
                 of
                 Things
                 ,
                 Antecedently
                 to
                 their
                 Existence
                 ,
                 are
                 only
                 in
                 the
                 
                   Divine
                   Intellect
                
                 .
              
               
                 9.
                 
                 How
                 the
                 Cartesian
                 Doctrine
                 leaves
                 no
                 Ens
                 in
                 the
                 World.
                 
              
               
                 10.
                 
                 How
                 the
                 Essences
                 of
                 Things
                 are
                 in
                 the
                 Divine
                 Understanding
                 .
              
               
                 11.
                 
                 And
                 how
                 they
                 are
                 said
                 to
                 be
                 Eternal
                 .
              
               
                 13.
                 
                 In
                 what
                 consists
                 Metaphysical
                 VERITY
                 .
              
               
                 14.
                 
                 Hence
                 the
                 First
                 Formal
                 Truths
                 are
                 
                   Identical
                   Propositions
                
                 .
              
               
                 15.
                 
                 Of
                 which
                 there
                 are
                 only
                 Two
                 Sorts
                 .
              
               
                 16.
                 
                 Why
                 some
                 Propositions
                 are
                 said
                 to
                 be
                 
                   Aeternae
                   Veritatis
                
                 .
              
               
                 17.
                 
                 The
                 Second
                 sort
                 of
                 Power
                 respects
                 not
                 the
                 Notion
                 of
                 Existence
                 ,
                 but
                 the
                 Notion
                 of
                 THING
                 .
              
               
                 18.
                 
                 In
                 what
                 Sense
                 Bodies
                 are
                 said
                 to
                 be
                 Compounded
                 of
                 This
                 Power
                 and
                 Act.
                 
              
               
                 19.
                 
                 This
                 Second
                 Power
                 ,
                 [
                 MATTER
                 ]
                 is
                 the
                 Sole
                 Ground
                 of
                 all
                 Mutability
                 .
              
               
                 20.
                 
                 Hence
                 
                   Pure
                   Acts
                
                 are
                 Immutable
                 .
              
               
                 21.
                 
                 The
                 Third
                 sort
                 of
                 Power
                 respects
                 Modes
                 or
                 
                   Accidental
                   Acts.
                
                 
              
               
                 22.
                 
                 Which
                 ,
                 tho'
                 not
                 Properly
                 Things
                 ,
                 have
                 yet
                 
                   Analogical
                   Essences
                
                 .
              
               
                 23.
                 
                 What
                 
                   Metaphysical
                   Divisibility
                
                 and
                 Composition
                 are
                 ;
                 which
                 give
                 the
                 Ground
                 to
                 all
                 Logick
                 .
              
               
                 24.
                 
                 Hence
                 there
                 is
                 not
                 the
                 least
                 Show
                 of
                 Contradiction
                 in
                 the
                 Doctrine
                 of
                 the
                 TRINITY
                 .
              
               
                 25.
                 
                 Nor
                 in
                 that
                 of
                 the
                 INCARNATION
                 ,
                 or
                 other
                 Mysteries
                 of
                 
                   Reveal'd
                   Religion
                
                 .
              
               
                 26.
                 
                 The
                 Difference
                 between
                 Logical
                 and
                 Metaphysical
                 ABSTRACTION
                 .
              
               
                 
                 27.
                 
                 That
                 Excellent
                 and
                 most
                 Useful
                 Maxim
                 ,
                 That
                 
                   [
                   There
                   are
                   no
                   Actual
                   Parts
                   in
                   any
                   Compound
                   whatever
                   ]
                   ,
                
                 Demonstrated
                 and
                 Explicated
                 .
              
               
                 28.
                 
                 The
                 Ground
                 and
                 Reason
                 of
                 that
                 Solid
                 Maxim
                 ,
                 
                   [
                   Actiones
                   &
                   Passiones
                   sunt
                   Suppositorum
                   .
                   ]
                
              
               
                 29.
                 
                 Hence
                 the
                 Cartesians
                 destroy
                 the
                 Notions
                 of
                 Unum
                 and
                 Ens.
                 
              
               
                 39.
                 
                 The
                 Proper
                 Metaphysical
                 Parts
                 of
                 BODY
                 ,
                 are
                 the
                 Second
                 sort
                 of
                 Power
                 and
                 Act
                 ;
                 call'd
                 ,
                 in
                 Physicks
                 ,
                 MATTER
                 and
                 FORM.
                 
              
               
                 31.
                 
                 The
                 Possibility
                 or
                 Essence
                 of
                 a
                 BODY
                 consists
                 in
                 the
                 Agreeableness
                 of
                 it's
                 Matter
                 and
                 Form.
                 
              
               
                 32.
                 
                 That
                 there
                 is
                 no
                 Real
                 or
                 Actual
                 Distinction
                 in
                 any
                 Ens
                 whatever
                 .
              
               
                 33.
                 
                 How
                 many
                 Sorts
                 ,
                 or
                 Common
                 Kinds
                 ,
                 of
                 Entities
                 are
                 
                   Possible
                   to
                   be
                   Created
                
                 .
              
               
                 34.
                 
                 
                   [
                   Existence
                
                 ]
                 is
                 the
                 
                   Ultimate
                   Act
                
                 of
                 Ens.
                 
              
               
                 35.
                 
                 Wherefore
                 it
                 ought
                 rather
                 to
                 be
                 call'd
                 Actuality
                 ,
                 than
                 an
                 Act.
                 
              
               
                 36.
                 
                 Hence
                 is
                 Demonstrated
                 ,
                 that
                 [
                 
                   There
                   is
                   a
                
                 GOD.
                 ]
              
               
                 Advertisement
                 .
                 In
                 what
                 Sense
                 we
                 take
                 all
                 the
                 words
                 we
                 use
                 throughout
                 our
                 whole
                 Philosophy
                 .
              
               
                 MEDITATION
                 .
                 The
                 Method
                 how
                 GOD's
                 Providence
                 gave
                 us
                 our
                 Elements
                 of
                 Knowledge
                 ;
                 and
                 ripen'd
                 our
                 Knowledge
                 afterwards
                 ;
                 What
                 great
                 Encouragement
                 our
                 Present
                 Acquests
                 have
                 given
                 us
                 ;
                 and
                 what
                 
                   Assured
                   Hopes
                
                 of
                 Success
                 in
                 our
                 Quest
                 of
                 Science
                 ;
                 so
                 we
                 ground
                 our
                 Discourses
                 on
                 the
                 
                   Natures
                   of
                   the
                   Things
                
                 ,
                 made
                 and
                 establisht
                 by
                 GOD's
                 Creative
                 Wisdom
                 .
              
            
             
               
               
                 
                   CHAP.
                   II.
                
                 Of
                 the
                 ESSENCES
                 of
                 Bodies
                 in
                 in
                 Common
                 ;
                 and
                 of
                 the
                 First
                 ,
                 or
                 Simple
                 ,
                 Bodies
                 in
                 particular
                 .
              
               
                 §
                 .
                 1.
                 
                 ALl
                 Concrete
                 Notions
                 do
                 include
                 some
                 Form
                 ,
                 which
                 constitutes
                 them
                 such
                 .
              
               
                 2.
                 
                 The
                 Form
                 of
                 
                   [
                   Ens
                   ,
                
                 ]
                 is
                 
                   [
                   Essence
                   .
                
                 ]
              
               
                 5.
                 
                 The
                 Essences
                 of
                 
                   Pure
                   Acts
                
                 consists
                 in
                 
                   Actual
                   Knowledge
                
                 .
              
               
                 4.
                 
                 Yet
                 they
                 are
                 Potential
                 to
                 the
                 Act
                 of
                 
                   [
                   Existence
                   .
                
                 ]
              
               
                 5.
                 
                 The
                 Essence
                 of
                 Body
                 is
                 chiefly
                 taken
                 from
                 it's
                 Form.
                 
              
               
                 6
                 ,
                 Yet
                 ,
                 not
                 only
                 ,
                 but
                 from
                 the
                 Matter
                 also
                 .
              
               
                 7.
                 
                 Quantitative
                 and
                 
                   not
                   Quantitative
                
                 are
                 not
                 the
                 Proper
                 Differences
                 that
                 constitute
                 Body
                 and
                 Spirit
                 .
              
               
                 8.
                 
                 The
                 Essence
                 of
                 the
                 FIRST
                 MATTER
                 of
                 the
                 Cartesians
                 cannot
                 consist
                 in
                 only
                 Extension
                 .
              
               
                 9.
                 
                 Nor
                 (
                 as
                 Mr.
                 Locke
                 speculates
                 )
                 in
                 Extension
                 and
                 Impenetrability
                 together
                 .
              
               
                 10.
                 
                 Every
                 Body
                 is
                 essentially
                 a
                 
                   Distinct
                   Part
                
                 of
                 Nature
                 .
              
               
                 11.
                 
                 Wherefore
                 't
                 is
                 essentially
                 ordain'd
                 for
                 some
                 Proper
                 and
                 
                   Primary
                   Operation
                
                 in
                 Nature
                 .
              
               
                 12.
                 
                 Wherefore
                 what
                 sits
                 it
                 for
                 this
                 
                   Primary
                   Operation
                
                 ,
                 does
                 Constitute
                 it
                 .
              
               
                 13.
                 
                 In
                 this
                 Fitness
                 to
                 perform
                 this
                 Primary
                 Operation
                 ,
                 consists
                 it's
                 Metaphysical
                 Bonity
                 or
                 GOODNESS
                 .
              
               
                 14.
                 
                 Every
                 Body
                 ,
                 is
                 ,
                 also
                 ,
                 Essentially
                 an
                 Instrument
                 .
              
               
                 15.
                 
                 The
                 Essential
                 Difference
                 of
                 Body
                 is
                 chiefly
                 taken
                 from
                 it's
                 Action
                 .
              
               
                 
                 16.
                 
                 The
                 Modes
                 or
                 Accidents
                 which
                 make
                 Bodies
                 thus
                 Fit
                 ,
                 are
                 their
                 ESSENTIAL
                 or
                 
                   SUBSTANTIAL
                   FORM.
                
                 
              
               
                 17.
                 
                 But
                 the
                 Thing
                 must
                 retain
                 that
                 Complexion
                 of
                 Accidents
                 
                   for
                   some
                   time
                
                 .
              
               
                 18.
                 
                 Divisibility
                 in
                 common
                 ,
                 cannot
                 constitute
                 any
                 Body
                 .
              
               
                 19.
                 
                 More
                 and
                 Less
                 of
                 Divisibility
                 ,
                 may
                 .
              
               
                 20.
                 
                 One
                 or
                 Two
                 different
                 Accidents
                 may
                 constitute
                 the
                 Simplest
                 Bodies
                 .
              
               
                 21.
                 
                 Wherefore
                 the
                 Elements
                 may
                 be
                 constituted
                 by
                 Rarity
                 or
                 Density
                 .
              
               
                 22.
                 
                 That
                 is
                 ,
                 they
                 were
                 thus
                 Constituted
                 
                   at
                   first
                
                 ;
                 tho'
                 ,
                 perhaps
                 ,
                 there
                 are
                 not
                 any
                 such
                 now
                 .
              
               
                 23.
                 
                 Hence
                 the
                 Cartesian
                 
                   First
                   Matter
                
                 ,
                 which
                 they
                 put
                 neither
                 to
                 be
                 Rare
                 nor
                 Dense
                 ,
                 is
                 a
                 Chimera
                 .
              
               
                 MEDITATION
                 .
                 What
                 we
                 have
                 gain'd
                 by
                 our
                 Speculation
                 hitherto
                 .
                 What
                 Dull
                 Unactive
                 Instruments
                 Bodies
                 are
                 :
                 Yet
                 none
                 of
                 them
                 is
                 Useless
                 ,
                 but
                 in
                 it's
                 Degree
                 Good.
                 The
                 Reason
                 why
                 we
                 discourse
                 of
                 such
                 
                   Abstract
                   Notions
                
                 ;
                 and
                 of
                 the
                 many
                 Vast
                 Advantages
                 that
                 Way
                 yields
                 .
              
            
             
               
                 
                   CHAP.
                   III.
                
                 Of
                 the
                 Essences
                 of
                 
                   Mixt
                   ,
                   Vegetable
                
                 ,
                 and
                 Animal
                 Bodies
                 .
              
               
                 §
                 .
                 1.
                 
                 'T
                 Is
                 scarce
                 conceiveable
                 there
                 should
                 be
                 ,
                 now
                 ,
                 any
                 
                   Pure
                   Elements
                
                 .
              
               
                 2.
                 
                 How
                 First-Mixt
                 Bodies
                 may
                 be
                 conceiv'd
                 to
                 have
                 been
                 made
                 .
              
               
                 
                 3.
                 
                 The
                 
                   Essential
                   Form
                
                 of
                 First-Mixt
                 Bodies
                 .
              
               
                 4.
                 
                 And
                 their
                 Essence
                 ,
                 or
                 Total
                 Form.
                 
              
               
                 5.
                 
                 The
                 Second
                 Sort
                 of
                 Mixt
                 Bodies
                 .
              
               
                 6.
                 
                 The
                 Third
                 Sort
                 of
                 Mixts
                 .
              
               
                 7.
                 
                 The
                 Fourth
                 Sort.
                 
              
               
                 8.
                 
                 What
                 other
                 Accidents
                 are
                 added
                 ,
                 to
                 make
                 Variety
                 of
                 Mixts
                 and
                 Demixts
                 .
              
               
                 9.
                 
                 Yet
                 Rarity
                 and
                 Density
                 are
                 the
                 Principal
                 ,
                 and
                 
                   most
                   Intrinsecal
                
                 .
              
               
                 10.
                 
                 Hence
                 ,
                 the
                 Corpuscularians
                 can
                 give
                 no
                 account
                 of
                 the
                 Intrinsecal
                 Constitution
                 of
                 any
                 
                   Natural
                   Body
                
                 .
              
               
                 11.
                 
                 Of
                 the
                 several
                 Sorts
                 of
                 Demixts
                 .
              
               
                 12.
                 
                 The
                 Ground
                 of
                 
                   Sensible
                   Qualities
                
                 .
              
               
                 13.
                 
                 Of
                 Imperfect
                 Mixts
                 .
              
               
                 14
                 Of
                 Living
                 Bodies
                 .
              
               
                 15.
                 
                 Of
                 Vegetables
                 .
              
               
                 16
                 ,
                 The
                 
                   Primary
                   Operation
                
                 of
                 Vegetables
                 .
              
               
                 17.
                 
                 The
                 Form
                 of
                 Vegetables
                 .
              
               
                 18.
                 
                 The
                 Essence
                 of
                 Animals
                 .
              
               
                 19.
                 
                 The
                 
                   Primary
                   Operation
                
                 of
                 Animals
                 .
              
               
                 20.
                 
                 What
                 Animal
                 is
                 
                   most
                   Perfect
                
                 in
                 it's
                 Kind
                 .
              
               
                 21.
                 
                 In
                 
                   what
                   Sense
                
                 we
                 speak
                 here
                 of
                 the
                 
                   Primary
                   Operation
                
                 of
                 meer
                 Animals
                 .
              
               
                 MEDITATION
                 .
                 What
                 has
                 been
                 prov'd
                 here
                 ,
                 Recapitulated
                 .
                 The
                 Excellency
                 of
                 Metaphysicks
                 ;
                 and
                 the
                 Sublime
                 Way
                 of
                 Discoursing
                 ,
                 peculiar
                 to
                 
                   that
                   Science
                
                 .
                 What
                 sleight
                 ways
                 of
                 Discoursing
                 are
                 affected
                 by
                 some
                 Great
                 Pretenders
                 to
                 Science
                 .
                 Of
                 our
                 Duty
                 ,
                 as
                 we
                 are
                 Rational
                 Creatures
                 .
              
            
             
               
               
                 
                   CHAP.
                   IV.
                
                 Of
                 the
                 Essence
                 of
                 MAN.
                 
              
               
                 §
                 .
                 1.
                 
                 MAN
                 is
                 
                   One
                   Thing
                
                 ,
                 made
                 up
                 of
                 Soul
                 and
                 Body
                 .
              
               
                 2.
                 
                 Therefore
                 the
                 Soul
                 and
                 Body
                 ,
                 are
                 ,
                 here
                 ,
                 only
                 Potential
                 Parts
                 of
                 Man.
                 
              
               
                 3.
                 
                 Therefore
                 ,
                 neither
                 Part
                 can
                 
                   Operate
                   Alone
                
                 .
              
               
                 4.
                 
                 According
                 to
                 that
                 Excellent
                 Maxim
                 ,
                 
                   [
                   Actiones
                   &
                   Passiones
                   sunt
                   Suppositorum
                   .
                   ]
                
              
               
                 5.
                 
                 Hence
                 ,
                 the
                 Christian
                 Tenet
                 of
                 the
                 Incarnation
                 is
                 Agreeable
                 to
                 
                   Right
                   Reason
                
                 .
              
               
                 6.
                 
                 Of
                 the
                 Act
                 or
                 Form
                 of
                 Man
                 ,
                 as
                 he
                 is
                 MAN.
                 
              
               
                 7.
                 
                 That
                 Both
                 Parts
                 concur
                 to
                 every
                 Operation
                 of
                 Man
                 ,
                 as
                 he
                 is
                 Man.
                 
              
               
                 8.
                 
                 Hence
                 every
                 Notion
                 has
                 a
                 Phantasm
                 accompanying
                 it
                 .
              
               
                 9.
                 
                 Of
                 the
                 
                   Total
                   Form
                
                 of
                 Man.
                 
              
               
                 10.
                 
                 What
                 ,
                 chiefly
                 ,
                 in
                 both
                 those
                 Parts
                 ,
                 distinguishes
                 Man
                 from
                 all
                 Other
                 Things
                 .
              
               
                 11.
                 
                 Hence
                 ,
                 all
                 pretence
                 of
                 GOD's
                 Voluntary
                 Annexing
                 one
                 thing
                 to
                 another
                 ,
                 is
                 Groundless
                 and
                 Unphilosophical
                 .
              
               
                 12.
                 
                 Hence
                 the
                 Mens
                 is
                 not
                 the
                 Man
                 ,
                 as
                 Cartesius
                 fancy'd
                 .
              
               
                 13.
                 
                 The
                 Soul's
                 Manner
                 of
                 Existing
                 and
                 Operating
                 ,
                 here
                 ,
                 is
                 ,
                 in
                 part
                 ,
                 Corporeal
                 .
              
               
                 14.
                 
                 The
                 Primary
                 Operation
                 of
                 Man
                 ,
                 is
                 Reasoning
                 .
              
               
                 15.
                 
                 The
                 Attainment
                 of
                 Truth
                 ,
                 is
                 the
                 Perfection
                 of
                 
                 Man's
                 Understanding
                 .
              
               
                 16.
                 
                 The
                 Knowledge
                 of
                 Truth
                 ,
                 which
                 thus
                 perfects
                 Man
                 ,
                 must
                 be
                 Evident
                 .
              
               
                 
                 17.
                 
                 Hence
                 ,
                 Probability
                 perfects
                 no
                 Man.
                 
              
               
                 18.
                 
                 Nor
                 the
                 Improvements
                 of
                 Memory
                 ,
                 or
                 Fancy
                 .
              
               
                 19.
                 
                 Hence
                 ,
                 the
                 Promoting
                 
                   Evident
                   Truth
                
                 is
                 the
                 Noblest
                 Action
                 of
                 Man
                 ,
                 as
                 he
                 is
                 Intellectual
                 .
              
               
                 20.
                 
                 Hence
                 ,
                 ERROUR
                 is
                 the
                 Greatest
                 Depravation
                 of
                 Man's
                 Nature
                 ,
                 as
                 he
                 is
                 Cognoscitive
                 .
              
               
                 21.
                 
                 The
                 Essence
                 of
                 Man
                 is
                 RATIONALITY
                 .
              
               
                 22.
                 
                 And
                 Distinguishes
                 him
                 from
                 Angels
                 and
                 Brutes
                 .
              
               
                 23.
                 
                 Hence
                 
                   [
                   Animal
                   Rationale
                
                 ]
                 is
                 his
                 True
                 Definition
                 .
              
               
                 24.
                 
                 In
                 Rationality
                 are
                 included
                 the
                 Powers
                 of
                 Apprehending
                 and
                 Judging
                 ;
                 as
                 also
                 of
                 Receiving
                 Impressions
                 from
                 the
                 Senses
                 .
              
               
                 25.
                 
                 The
                 Power
                 of
                 Reflecting
                 ,
                 is
                 also
                 an
                 Essential
                 Property
                 of
                 Man.
                 
              
               
                 26.
                 
                 The
                 Soul
                 acquires
                 Knowledge
                 by
                 Impressions
                 ,
                 from
                 Outward
                 Objects
                 ,
                 on
                 the
                 Senses
                 .
              
               
                 27.
                 
                 First
                 Proof
                 .
              
               
                 28.
                 
                 Second
                 Proof
                 .
              
               
                 29.
                 
                 Third
                 Proof
                 .
              
               
                 30.
                 
                 Fourth
                 Proof
                 .
              
               
                 31.
                 
                 Fifth
                 Proof
                 .
              
               
                 32.
                 
                 Sixth
                 Proof
                 .
              
               
                 33
                 Seventh
                 Proof
                 .
              
               
                 34.
                 
                 Eighth
                 Proof
                 .
              
               
                 35.
                 
                 That
                 the
                 Soul
                 cannot
                 Elicit
                 Ideas
                 out
                 of
                 her self
                 ,
                 Prov'd
                 from
                 many
                 heads
                 .
              
               
                 36.
                 
                 That
                 the
                 Position
                 which
                 makes
                 the
                 Soul
                 and
                 Body
                 
                   Two
                   Things
                
                 ,
                 hinders
                 the
                 Right
                 Explication
                 of
                 Christian
                 Faith.
                 
              
               
                 37.
                 
                 And
                 ,
                 moreover
                 ,
                 makes
                 every
                 Man
                 to
                 be
                 a
                 
                   Monstrous
                   Chimera
                
                 .
              
               
                 38.
                 
                 That
                 the
                 
                   Pre
                   ▪
                   existence
                
                 of
                 Souls
                 is
                 a
                 
                   Senseless
                   Conceit
                
                 ,
                 and
                 Impossible
                 .
              
               
                 39.
                 
                 So
                 is
                 the
                 
                   Pythagorean
                   Transmigration
                
                 .
              
               
                 
                 40.
                 
                 That
                 't
                 is
                 a
                 Folly
                 to
                 ask
                 how
                 the
                 Soul
                 and
                 Body
                 (
                 which
                 they
                 fancy
                 
                   Two
                   Things
                
                 )
                 come
                 to
                 be
                 United
                 .
              
               
                 MEDITATION
                 .
                 What
                 
                   Immediate
                   Steps
                
                 we
                 have
                 taken
                 in
                 our
                 Rational
                 Progress
                 hitherto
                 .
                 Why
                 it
                 was
                 Fitting
                 such
                 a
                 Creature
                 as
                 Man
                 should
                 be
                 made
                 .
                 By
                 what
                 Connatural
                 Means
                 
                 GOD's
                 Infinite
                 Wisdom
                 contriv'd
                 that
                 Soul
                 and
                 Body
                 should
                 make
                 up
                 
                   One
                   Thing
                
                 .
                 The
                 Condition
                 of
                 our
                 Soul
                 ,
                 here
                 ,
                 laid
                 open
                 .
                 What
                 Incredible
                 Inconveniencies
                 and
                 Absurdities
                 arise
                 from
                 putting
                 the
                 Soul
                 and
                 Body
                 to
                 be
                 
                   Two
                   Things
                
                 .
              
            
             
               
                 
                   CHAP.
                   V.
                
                 Of
                 the
                 Constitution
                 and
                 Dissolution
                 of
                 Individual
                 Bodies
                 .
              
               
                 §
                 .
                 1.
                 
                 THat
                 only
                 Individuals
                 are
                 properly
                 THINGS
                 .
              
               
                 2.
                 
                 And
                 therefore
                 only
                 Individual
                 Essences
                 are
                 properly
                 ESSENCES
                 .
              
               
                 3.
                 
                 Yet
                 ,
                 we
                 can
                 discourse
                 more
                 clearly
                 of
                 the
                 
                   Common
                   Essences
                
                 ,
                 than
                 we
                 can
                 of
                 the
                 Individual
                 ones
                 .
              
               
                 4.
                 
                 There
                 go
                 more
                 Accidents
                 to
                 constitute
                 the
                 Individuum
                 ,
                 than
                 there
                 go
                 to
                 constitute
                 the
                 Common
                 Essences
                 .
              
               
                 5.
                 
                 The
                 Individual
                 Complexion
                 of
                 Accidents
                 is
                 the
                 
                   most
                   Perfect
                   Act
                
                 next
                 to
                 that
                 of
                 Existence
                 .
              
               
                 6.
                 
                 Hence
                 't
                 is
                 Demonstrated
                 that
                 to
                 give
                 Existence
                 is
                 above
                 the
                 Power
                 of
                 Natural
                 Causes
                 ,
                 and
                 only
                 Peculiar
                 to
                 GOD.
                 
              
               
                 7.
                 
                 There
                 must
                 be
                 some
                 Instant
                 in
                 which
                 the
                 Individual
                 Thing
                 first
                 begins
                 to
                 Bee.
                 
              
               
                 
                 8.
                 
                 This
                 Complexion
                 of
                 Accidents
                 is
                 Essential
                 to
                 the
                 new-made
                 Individuum
                 .
              
               
                 9.
                 
                 Therefore
                 it
                 is
                 the
                 Essential
                 or
                 Substantial
                 FORM
                 of
                 the
                 Individual
                 Compound
                 .
              
               
                 10.
                 
                 Those
                 Accidents
                 that
                 accrue
                 afterwards
                 are
                 Accidental
                 .
              
               
                 11.
                 
                 To
                 be
                 an
                 Individuum
                 ,
                 some
                 degree
                 of
                 Constancy
                 ,
                 Permanency
                 ,
                 or
                 Stability
                 ,
                 is
                 requir'd
                 .
              
               
                 12.
                 
                 Which
                 Existence
                 ,
                 supervening
                 ,
                 does
                 establish
              
               
                 13.
                 
                 The
                 Twisting
                 the
                 Results
                 of
                 so
                 many
                 Causes
                 into
                 one
                 Individuum
                 ,
                 argues
                 the
                 Design
                 of
                 an
                 All-comprehending
                 Providence
                 .
              
               
                 14.
                 
                 This
                 Complexion
                 of
                 Accidents
                 can
                 never
                 be
                 eradicated
                 while
                 the
                 Individuum
                 continues
                 .
              
               
                 15.
                 
                 And
                 gives
                 the
                 Compound
                 a
                 Different
                 Genius
                 ,
                 and
                 
                   Natural
                   Propension
                
                 .
              
               
                 16.
                 
                 Existence
                 can
                 with
                 no
                 show
                 of
                 Reason
                 be
                 pretended
                 to
                 be
                 the
                 Principle
                 of
                 Individuation
                 .
              
               
                 17.
                 
                 The
                 Distinction
                 between
                 the
                 Notion
                 of
                 a
                 Subsistent
                 Thing
                 or
                 a
                 Suppositum
                 ;
                 and
                 the
                 Notion
                 of
                 an
                 Individual
                 Ens
                 ,
                 clearly
                 manifested
                 .
              
               
                 18.
                 
                 How
                 ,
                 and
                 When
                 the
                 Individuality
                 is
                 lost
                 .
              
               
                 19.
                 
                 The
                 First
                 Rule
                 how
                 to
                 know
                 this
                 .
              
               
                 20.
                 
                 The
                 Second
                 Rule
                 .
              
               
                 22.
                 
                 The
                 Third
                 Rule
                 .
              
               
                 22.
                 
                 Hence
                 Simple
                 Division
                 of
                 the
                 Matter
                 ,
                 or
                 Quantity
                 ,
                 in
                 Living
                 Bodies
                 ,
                 does
                 not
                 change
                 the
                 Individuum
                 .
              
               
                 23.
                 
                 Much
                 less
                 in
                 Man.
                 
              
               
                 24.
                 
                 When
                 't
                 is
                 Chang'd
                 in
                 Simple
                 Bodies
                 .
              
               
                 25.
                 
                 When
                 in
                 First-Mixt
                 Bodies
                 .
              
               
                 26.
                 
                 When
                 in
                 Demixts
                 .
              
               
                 27.
                 
                 When
                 in
                 Homogeneous
                 Mixts
                 .
              
               
                 28.
                 
                 When
                 in
                 very
                 Heterogeneous
                 ,
                 or
                 Organical
                 Bodies
                 .
              
               
                 29.
                 
                 Two
                 Contradistinct
                 Natures
                 may
                 compound
                 
                   One
                   Thing
                
                 .
              
               
                 
                 30.
                 
                 The
                 Divine
                 and
                 Humane
                 Natures
                 may
                 si●●sist
                 in
                 the
                 same
                 Suppositum
                 .
              
               
                 31.
                 
                 Notwithstanding
                 ,
                 those
                 Natures
                 and
                 their
                 Properties
                 must
                 remain
                 Unmingled
                 ;
                 and
                 not
                 Confounded
                 ,
                 as
                 some
                 Eutvchians
                 imagin'd
                 .
              
               
                 32.
                 
                 Yet
                 ,
                 all
                 the
                 Actions
                 and
                 Padions
                 must
                 be
                 attributed
                 to
                 the
                 Suppositum
                 ;
                 tho'
                 
                   according
                   to
                   such
                   a
                   Nature
                
                 ;
                 contrary
                 to
                 what
                 Nestorius
                 fancy'd
                 .
              
               
                 33.
                 
                 Hence
                 ,
                 Lastly
                 ,
                 There
                 is
                 no
                 show
                 of
                 Contradiction
                 that
                 GOD
                 should
                 be
                 Three
                 according
                 to
                 the
                 Respect
                 of
                 Person
                 ;
                 and
                 yet
                 not-Three
                 ,
                 but
                 One
                 ,
                 according
                 to
                 the
                 Respect
                 of
                 Nature
                 or
                 Essence
                 .
              
               
                 34.
                 
                 A
                 large
                 Explication
                 of
                 some
                 Grounds
                 ,
                 very
                 Useful
                 to
                 take
                 off
                 all
                 Shadow
                 of
                 Contradiction
                 from
                 divers
                 Chief
                 Mysteries
                 of
                 
                   Christian
                   Faith
                
                 ;
                 and
                 to
                 show
                 how
                 Consonant
                 they
                 are
                 to
                 the
                 most
                 Exact
                 Rules
                 of
                 
                   Right
                   Reason
                
                 .
              
               
                 MEDITATION
                 .
                 How
                 impossible
                 it
                 is
                 for
                 us
                 to
                 know
                 perfectly
                 all
                 that
                 belongs
                 to
                 our
                 own
                 Individuum
                 .
                 By
                 what
                 Wonderful
                 and
                 Untraceable
                 ways
                 GOD's
                 Providence
                 has
                 brought
                 about
                 our
                 Individuation
                 ;
                 and
                 gives
                 us
                 all
                 our
                 Knowledge
                 ,
                 and
                 other
                 Endowments
                 .
                 How
                 little
                 our
                 Best
                 Performances
                 contributed
                 to
                 the
                 Acquisition
                 of
                 them
                 ;
                 and
                 ,
                 how
                 little
                 reason
                 the
                 
                   most
                   Knowing
                
                 and
                 
                   most
                   Virtuous
                
                 Man
                 living
                 has
                 to
                 be
                 Proud
                 of
                 the
                 most
                 Laudable
                 Actions
                 GOD
                 has
                 done
                 by
                 him
                 .
                 That
                 we
                 ought
                 to
                 comply
                 with
                 the
                 Designs
                 of
                 our
                 Creatour
                 by
                 pursuing
                 the
                 End
                 of
                 our
                 Nature
                 ;
                 and
                 by
                 what
                 Means
                 this
                 may
                 be
                 best
                 accomplisht
                 .
              
            
             
               
               
                 
                   CHAP.
                   VI.
                
                 Some
                 Preliminaries
                 fore-lay'd
                 ,
                 in
                 order
                 to
                 Demonstrate
                 the
                 Immortality
                 of
                 the
                 Soul.
                 
              
               
                 §
                 .
                 1.
                 
                 WE
                 cannot
                 but
                 have
                 
                   Different
                   Conceptions
                
                 of
                 the
                 Essence
                 of
                 MAN.
                 
              
               
                 2.
                 
                 And
                 ,
                 consequently
                 ,
                 of
                 every
                 Operation
                 of
                 his
                 ,
                 a●
                 he
                 is
                 Man.
                 
              
               
                 3.
                 
                 We
                 are
                 ,
                 therefore
                 ,
                 to
                 examine
                 whether
                 there
                 be
                 any
                 thing
                 in
                 Man
                 according
                 to
                 his
                 Soul
                 ,
                 which
                 is
                 above
                 Quantity
                 or
                 Matter
                 .
              
               
                 4.
                 
                 There
                 are
                 Three
                 Distinct
                 Operations
                 of
                 Man
                 ,
                 as
                 he
                 is
                 Intellective
                 .
              
               
                 5.
                 
                 The
                 Notion
                 of
                 
                   [
                   Ens
                
                 ]
                 or
                 
                   [
                   Thing
                
                 ]
                 is
                 Indifferent
                 to
                 
                   Actual
                   Being
                
                 and
                 not-being
                 :
              
               
                 6.
                 
                 Every
                 Form
                 must
                 denominate
                 the
                 Subject
                 ,
                 in
                 which
                 it
                 is
                 ,
                 such
                 as
                 the
                 Form
                 it self
                 is
                 .
              
               
                 7.
                 
                 A
                 Notion
                 may
                 either
                 be
                 consider'd
                 
                   [
                   Subjectively
                
                 ]
                 or
                 
                   [
                   Objectively
                   .
                
                 ]
              
               
                 8.
                 
                 Every
                 Object
                 of
                 our
                 Knowledge
                 must
                 either
                 be
                 the
                 Thing
                 it self
                 in
                 ,
                 the
                 Mind
                 ,
                 or
                 something
                 that
                 's
                 
                   Like
                   it
                
                 .
              
               
                 9.
                 
                 NOTIONS
                 ,
                 (
                 understood
                 objectively
                 ,
                 )
                 are
                 the
                 
                   Things
                   themselves
                
                 ,
                 as
                 they
                 are
                 in
                 the
                 Mind
                 ;
                 and
                 not
                 meer
                 Similitudes
                 of
                 them
                 ;
                 Prov'd
                 unanswerably
                 .
              
               
                 10.
                 
                 Prov'd
                 no
                 less
                 unaswerably
                 ,
                 by
                 the
                 Concession
                 of
                 the
                 Ideists
                 themselves
                 ,
                 that
                 the
                 Thing
                 it self
                 must
                 thus
                 be
                 in
                 the
                 Mind
                 .
              
               
                 11.
                 
                 In
                 what
                 Sense
                 that
                 saying
                 ,
                 
                   [
                   Every
                   Like
                   is
                   not
                   the
                   Same
                   ]
                
                 is
                 verify'd
                 .
              
               
                 12.
                 
                 Every
                 Inadequate
                 Notion
                 ,
                 we
                 have
                 of
                 the
                 Thing
                 ,
                 
                 is
                 of
                 the
                 Whole
                 Thing
                 Confusedly
                 and
                 Materially
                 ;
                 tho'
                 it
                 be
                 only
                 of
                 one
                 Metaphysical
                 Part
                 ,
                 or
                 Considerability
                 of
                 it
                 ,
                 Distinctly
                 and
                 Formally
                 .
              
               
                 13.
                 
                 A
                 Third
                 Unanswerable
                 Proof
                 ,
                 that
                 the
                 Thing
                 must
                 be
                 in
                 the
                 Mind
                 when
                 we
                 know
                 it
                 .
              
               
                 14.
                 
                 The
                 Author's
                 Reason
                 why
                 he
                 builds
                 on
                 this
                 Thesis
                 .
                 The
                 Reasons
                 why
                 some
                 others
                 are
                 backwards
                 in
                 Assenting
                 to
                 it
                 .
              
               
                 15.
                 
                 Notwithstanding
                 ,
                 the
                 Immortality
                 of
                 the
                 Soul
                 may
                 be
                 demonstrated
                 ,
                 tho'
                 this
                 Thesis
                 were
                 wav'd
                 .
              
            
             
               
                 
                   CHAP.
                   VII
                
                 .
                 Of
                 the
                 Immateriality
                 ,
                 and
                 ,
                 consequently
                 ,
                 the
                 Immortality
                 of
                 Man's
                 SOUL
                 .
              
               
                 §
                 .
                 1.
                 
                 FIrst
                 Leading
                 Demonstration
                 .
                 Because
                 her
                 Operations
                 ,
                 and
                 Objects
                 are
                 receiv'd
                 in
                 her
                 after
                 an
                 Indivisible
                 Manner
                 .
              
               
                 2.
                 
                 
                   Dem.
                   II.
                
                 Because
                 her
                 Capacity
                 is
                 Infinite
                 .
              
               
                 3.
                 
                 
                   Dem.
                   III.
                
                 Because
                 she
                 has
                 Other
                 Natures
                 in
                 her
                 without
                 Altering
                 
                   her
                   own
                
                 .
              
               
                 4.
                 
                 
                   Dem.
                   IV.
                
                 Because
                 they
                 are
                 
                   in
                   her
                
                 ,
                 not
                 as
                 Intrinfecal
                 Modes
                 affecting
                 Her
                 ;
                 but
                 as
                 
                   Distinct
                   from
                   her
                
                 :
                 Contrary
                 to
                 the
                 Nature
                 of
                 Material
                 Subjects
                 .
              
               
                 5.
                 
                 
                   Dem.
                   V.
                
                 Because
                 the
                 Contrary
                 Thesis
                 is
                 Opposite
                 to
                 the
                 Natural
                 Notions
                 of
                 
                   all
                   Mankind
                
                 .
              
               
                 6.
                 
                 
                   [
                   Existence
                
                 ]
                 is
                 the
                 only
                 Absolute
                 Notion
                 we
                 have
                 ,
                 and
                 all
                 the
                 rest
                 are
                 Respective
                 .
              
               
                 7.
                 
                 
                   Dem.
                   VI.
                
                 Because
                 she
                 has
                 
                   in
                   her
                
                 the
                 Notion
                 of
                 
                   [
                   Existence
                
                 ]
                 which
                 is
                 every
                 way
                 Indivisible
                 .
              
               
                 8.
                 
                 
                   Dem.
                   VII
                
                 .
                 Because
                 she
                 has
                 
                   Actual
                   Respects
                
                 in
                 her
                 .
              
               
                 9.
                 
                 This
                 Demonstration
                 enforced
                 .
              
               
                 10.
                 
                 
                   Dem.
                   VIII
                
                 .
                 Because
                 she
                 has
                 in
                 her
                 the
                 Notions
                 or
                 
                 Natures
                 of
                 
                   Vast
                   Quantities
                
                 ;
                 which
                 are
                 impossible
                 to
                 be
                 there
                 Themselves
                 as
                 they
                 are
                 in
                 Matter
                 ;
                 n●●
                 yet
                 any
                 
                   Material
                   Similitudes
                
                 of
                 them
                 .
              
               
                 11.
                 
                 
                   Dem.
                   IX
                
                 .
                 Because
                 the
                 Parts
                 of
                 Motion
                 are
                 perfectly
                 Distinct
                 and
                 Determinate
                 in
                 the
                 Soul
                 ;
                 which
                 are
                 utterly
                 Undistinguisht
                 and
                 Indeterminate
                 as
                 they
                 are
                 in
                 Material
                 Subjects
                 .
              
               
                 12.
                 
                 
                   Dem.
                   10.
                
                 
                 Because
                 the
                 Soul
                 has
                 Past
                 and
                 Future
                 Parts
                 of
                 Time
                 Present
                 in
                 her
                 
                   at
                   once
                
                 .
              
               
                 13.
                 
                 
                   Dem.
                   XI
                
                 .
                 Because
                 the
                 Soul
                 can
                 tye
                 together
                 as
                 many
                 Singulars
                 as
                 she
                 pleases
                 ,
                 in
                 the
                 Notion
                 of
                 
                   One
                   Number
                
                 ;
                 of
                 which
                 (
                 generally
                 )
                 the
                 Fancy
                 can
                 have
                 no
                 
                   Material
                   Resemblance
                
                 .
              
               
                 14.
                 
                 
                   Dem.
                   XII
                
                 .
                 Because
                 
                   Sensible
                   Qualities
                
                 ,
                 tho'
                 Innumerable
                 ,
                 and
                 Contrary
                 to
                 one
                 another
                 ,
                 are
                 in
                 the
                 Soul
                 ,
                 without
                 Disordering
                 her
                 in
                 the
                 least
                 .
              
               
                 15.
                 
                 
                   Dem.
                   XIII
                
                 .
                 Because
                 the
                 said
                 Qualities
                 ,
                 as
                 in
                 her
                 ,
                 do
                 not
                 fight
                 and
                 expel
                 one
                 another
                 ;
                 as
                 they
                 must
                 ,
                 were
                 their
                 Subject
                 made
                 of
                 Matter
                 .
              
               
                 16.
                 
                 
                   Dem.
                   XIV
                
                 .
                 Because
                 Innumerable
                 multitudes
                 of
                 various
                 and
                 large
                 Figures
                 are
                 in
                 the
                 Soul
                 
                   at
                   once
                
                 .
              
               
                 17.
                 
                 
                   Dem.
                   XV.
                
                 Because
                 the
                 Soul
                 has
                 in
                 her
                 Universal
                 Notions
                 .
              
               
                 18.
                 
                 
                   Dem.
                   XVI
                
                 .
                 Because
                 the
                 Thing
                 is
                 ,
                 in
                 and
                 by
                 the
                 Soul
                 ,
                 Divided
                 into
                 such
                 Parts
                 as
                 Material
                 Division
                 cannot
                 reach
                 .
              
               
                 19.
                 
                 
                   Dem.
                   XVII
                
                 .
                 Because
                 that
                 kind
                 of
                 Composition
                 ,
                 which
                 the
                 Soul
                 makes
                 afterwards
                 of
                 these
                 thus-Divided
                 Parts
                 ,
                 is
                 impossible
                 to
                 be
                 perform'd
                 by
                 a
                 Material
                 Agent
                 .
              
               
                 20.
                 
                 Hence
                 is
                 seen
                 the
                 reason
                 why
                 Angels
                 do
                 not
                 thus
                 Compound
                 and
                 Divide
                 ;
                 and
                 ,
                 consequently
                 ,
                 they
                 know
                 the
                 Whole
                 Thing
                 Intuitively
                 .
              
               
                 21.
                 
                 
                   Dem.
                   XVIII
                
                 .
                 Because
                 what
                 is
                 meant
                 by
                 the
                 Copula
                 [
                 is
                 ,
                 ]
                 which
                 we
                 use
                 in
                 all
                 our
                 Affirmative
                 
                 Iudgments
                 ,
                 cannot
                 be
                 so
                 much
                 as
                 shadow'd
                 or
                 represented
                 by
                 a
                 Material
                 Similitude
                 .
              
               
                 22.
                 
                 
                   Dem.
                   XIX
                
                 .
                 Because
                 the
                 Connexion
                 of
                 the
                 Conclusion
                 with
                 Right
                 Premisses
                 ,
                 is
                 above
                 the
                 force
                 of
                 all
                 Nature
                 ,
                 or
                 Matter
                 ,
                 and
                 impossible
                 to
                 be
                 Solv'd
                 or
                 Broken.
                 
              
               
                 23.
                 
                 
                   Dem.
                   XX.
                
                 Because
                 all
                 the
                 Notions
                 the
                 Soul
                 has
                 ,
                 are
                 most
                 concise
                 ,
                 and
                 exact
                 ,
                 even
                 to
                 an
                 Indivisible
                 .
              
               
                 24.
                 
                 
                   Dem.
                   XXI
                
                 .
                 Because
                 the
                 Soul
                 is
                 a
                 
                   Pure
                   Act
                
                 ,
                 and
                 therefore
                 Immaterial
                 .
              
               
                 25
                 :
                 
                   Dem.
                   XXII
                
                 .
                 Because
                 the
                 Soul
                 gives
                 a
                 kind
                 of
                 Being
                 to
                 Non-Entities
                 and
                 Chimeraes
                 ,
                 which
                 can
                 have
                 no
                 Existence
                 in
                 Nature
                 .
              
               
                 26
                 :
                 How
                 some
                 do
                 mistake
                 the
                 Nature
                 of
                 the
                 Indivisibility
                 attributed
                 to
                 the
                 Soul.
                 
              
               
                 27.
                 
                 The
                 Proper
                 and
                 True
                 Sense
                 in
                 which
                 a
                 Spirit
                 is
                 said
                 to
                 be
                 Indivisible
                 .
              
               
                 28.
                 
                 That
                 't
                 is
                 consonant
                 to
                 the
                 Nature
                 of
                 the
                 Subject
                 that
                 the
                 Soul
                 should
                 contain
                 Corporeal
                 Nature
                 ,
                 and
                 it
                 's
                 Modes
                 ,
                 Indivisibly
                 .
              
               
                 29.
                 
                 In
                 what
                 Sense
                 we
                 are
                 to
                 take
                 the
                 word
                 
                   [
                   Instantaneous
                   ]
                
                 ,
                 when
                 we
                 say
                 the
                 Operations
                 of
                 Pure
                 Spirits
                 are
                 such
                 .
              
               
                 30.
                 
                 Last
                 Demonstration
                 ,
                 Concluding
                 the
                 Whole
                 Point
                 ;
                 That
                 our
                 Soul
                 ,
                 it
                 heing
                 so
                 manifestly
                 and
                 manifoldly
                 Demonstrated
                 to
                 be
                 IMMATERIAL
                 ,
                 is
                 necessarily
                 IMMORTAL
                 .
              
               
                 MEDITATION
                 .
                 In
                 discoursing
                 of
                 our
                 Soul
                 ,
                 we
                 must
                 transcend
                 our
                 Senses
                 and
                 
                   Corporeal
                   Phantasms
                
                 ;
                 and
                 avail
                 our selves
                 only
                 by
                 Reflexion
                 on
                 those
                 Operations
                 which
                 are
                 Proper
                 to
                 it
                 .
                 'T
                 is
                 to
                 be
                 fear'd
                 ,
                 the
                 Chief
                 Origin
                 of
                 Atheism
                 is
                 in
                 Men's
                 Wills
                 ,
                 it
                 being
                 so
                 easie
                 to
                 satisfie
                 their
                 Understandings
                 .
                 What
                 Duties
                 are
                 incumbent
                 on
                 Us
                 ,
                 
                 who
                 know
                 and
                 acknowledge
                 our
                 Soul
                 to
                 be
                 Immortal
                 .
                 Our
                 former
                 Demonstrations
                 of
                 that
                 Great
                 and
                 most
                 Concerning
                 Truth
                 summ'd
                 up
                 ,
                 and
                 Recapitulated
                 .
                 Of
                 what
                 vast
                 Importance
                 it
                 is
                 to
                 lay
                 〈…〉
                 heart
                 this
                 Preliminary
                 Truth
                 to
                 all
                 Religion
                 .
              
            
          
           
             
               BOOK
               II.
            
             Of
             PURE
             ACTS
             .
             
               
                 
                   CHAP.
                   I.
                
                 Of
                 the
                 
                   SOUL
                   SEPARATED
                
                 ,
                 and
                 ANGELS
                 .
              
               
                 §
                 .
                 1.
                 
                 THe
                 Soul
                 ,
                 does
                 ,
                 at
                 her
                 Separation
                 ,
                 receive
                 some
                 Change
                 ,
                 according
                 to
                 the
                 Manner
                 of
                 her
                 Existing
                 ,
                 and
                 her
                 Suppositality
                 :
              
               
                 2.
                 
                 The
                 Means
                 how
                 this
                 is
                 done
                 ,
                 illustrated
                 .
              
               
                 3.
                 
                 Yet
                 the
                 same
                 
                   Individual
                   Nature
                
                 remains
                 in
                 her
                 .
              
               
                 4.
                 
                 All
                 the
                 Knowledges
                 and
                 (
                 Unretracted
                 )
                 Affections
                 the
                 Soul
                 had
                 here
                 ,
                 remain
                 still
                 in
                 her
                 .
              
               
                 5.
                 
                 Each
                 Soul
                 ,
                 when
                 Separated
                 ,
                 knows
                 all
                 
                   Created
                   Truths
                
                 .
              
               
                 6.
                 
                 How
                 this
                 is
                 very
                 Possible
                 .
              
               
                 7.
                 
                 Hence
                 ,
                 every
                 Separated
                 Soul
                 knows
                 
                   all
                   Time
                
                 ,
                 and
                 Place
                 .
              
               
                 
                 
                 
                 8.
                 
                 Hence
                 her
                 Operations
                 are
                 not
                 measur'd
                 by
                 Time
                 ;
                 They
                 and
                 their
                 Subject
                 being
                 of
                 a
                 Superiour
                 Nature
                 .
              
               
                 9.
                 
                 Hence
                 ,
                 she
                 will
                 be
                 
                   Eternally
                   Miserable
                
                 ,
                 unless
                 she
                 knows
                 the
                 
                   First
                   Cause
                
                 ,
                 GOD.
                 
              
               
                 10.
                 
                 Hence
                 also
                 ,
                 she
                 is
                 naturally
                 Unchangeable
                 .
              
               
                 11.
                 
                 Hence
                 too
                 ,
                 as
                 soon
                 as
                 Separated
                 ,
                 she
                 knows
                 all
                 the
                 Thoughts
                 and
                 Affections
                 ,
                 Words
                 and
                 Actions
                 of
                 her
                 past
                 Life
                 .
              
               
                 12.
                 
                 Whence
                 follows
                 the
                 
                   Particular
                   Judgment
                
                 ,
                 which
                 determines
                 her
                 Lot
                 at
                 the
                 hour
                 of
                 Death
                 .
              
               
                 13.
                 
                 Hence
                 is
                 understood
                 how
                 the
                 
                   Book
                   of
                   Conscience
                
                 will
                 be
                 laid
                 open
                 at
                 the
                 Last
                 Day
                 .
              
               
                 14.
                 
                 And
                 how
                 Infants
                 are
                 connaturally
                 sav'd
                 by
                 Baptism
                 .
              
               
                 15.
                 
                 Hence
                 Ana-Baptism
                 is
                 Impious
                 and
                 Unnatural
                 .
              
               
                 16.
                 
                 The
                 foregoing
                 Principles
                 show
                 how
                 much
                 more
                 easie
                 it
                 is
                 for
                 the
                 Saints
                 and
                 Angels
                 in
                 Heaven
                 to
                 know
                 our
                 Actions
                 and
                 Necessities
                 .
              
               
                 17.
                 
                 The
                 Practical
                 Iudgments
                 ,
                 or
                 Affections
                 ,
                 do
                 carry
                 the
                 Soul
                 to
                 the
                 Attainment
                 of
                 the
                 Good
                 she
                 
                   most
                   Lov'd
                   here
                
                 ,
                 in
                 case
                 it
                 be
                 Attainable
                 in
                 the
                 Future
                 State.
                 
              
               
                 18.
                 
                 The
                 Best
                 Intellectual
                 Good
                 ,
                 or
                 the
                 Sight
                 of
                 GOD
                 is
                 Attainable
                 in
                 the
                 Next
                 Life
                 ,
                 if
                 the
                 Soul
                 be
                 Dispos'd
                 for
                 it
                 .
              
               
                 19.
                 
                 Therefore
                 to
                 work
                 up
                 our
                 Christian
                 Principles
                 to
                 such
                 
                   Good
                   Dispositions
                
                 ,
                 ought
                 to
                 be
                 the
                 whole
                 Employ
                 of
                 our
                 Life
                 here
                 .
              
               
                 20.
                 
                 This
                 good
                 Disposition
                 is
                 CHARITY
                 ,
                 or
                 the
                 
                   Love
                   of
                
                 GOD
                 
                   above
                   all
                   things
                
                 .
              
               
                 21.
                 
                 Hence
                 all
                 the
                 Means
                 and
                 Motives
                 laid
                 by
                 our
                 B.
                 Saviour
                 ,
                 tend
                 only
                 to
                 breed
                 and
                 cultivate
                 in
                 our
                 Souls
                 this
                 
                   Predominant
                   Affection
                
                 for
                 Heaven
                 .
              
               
                 22.
                 
                 Hence
                 RELIGION
                 is
                 the
                 Way
                 of
                 breeding
                 
                 up
                 Souls
                 in
                 such
                 a
                 manner
                 as
                 may
                 dispose
                 them
                 f●…
                 
                   Eternal
                   Bliss
                
                 .
              
               
                 23.
                 
                 From
                 the
                 same
                 Principles
                 is
                 Demonstrated
                 ,
                 that
                 ,
                 To
                 depart
                 hence
                 with
                 a
                 
                   Contrary
                   Disposition
                
                 ,
                 〈…〉
                 a
                 First
                 Affection
                 for
                 any
                 Creature
                 ,
                 will
                 torment
                 the
                 Soul
                 ,
                 when
                 Separated
                 ,
                 with
                 most
                 Unspeakable
                 Grief
                 and
                 Anguish
                 .
              
               
                 24.
                 
                 The
                 State
                 of
                 Separation
                 Elevates
                 the
                 Soul
                 to
                 a●…
                 Incomparably
                 higher
                 Perfection
                 of
                 Existence
                 ,
                 (
                 sh●…
                 being
                 then
                 a
                 
                   Pure
                   Act
                
                 )
                 than
                 she
                 had
                 here
                 .
              
               
                 25.
                 
                 Wherefore
                 ,
                 it
                 does
                 ,
                 consequently
                 ,
                 Elevate
                 the
                 Activity
                 of
                 all
                 her
                 Powers
                 ;
                 and
                 particularly
                 the
                 Acts
                 of
                 her
                 Will
                 ,
                 her
                 Affections
                 ,
                 to
                 an
                 Unconceiveable
                 Intenseness
                 and
                 Vehemency
                 ,
                 above
                 what
                 she
                 had
                 
                   while
                   in
                   the
                   Body
                
                 .
              
               
                 26.
                 
                 Hence
                 the
                 
                   Poena
                   Damni
                
                 in
                 Wicked
                 Souls
                 fo●…
                 the
                 Loss
                 of
                 the
                 Sight
                 of
                 GOD
                 ;
                 and
                 also
                 the
                 Loss
                 of
                 th●…
                 Temporal
                 False
                 Good
                 they
                 here
                 doted
                 on
                 ,
                 is
                 Unspeakable
                 ;
                 and
                 plunges
                 them
                 in
                 a
                 HELL
                 of
                 Misery
                 .
                 Their
                 
                   Sad
                   Condition
                
                 describ'd
                 .
              
               
                 27.
                 
                 Hence
                 't
                 is
                 evident
                 that
                 GOD
                 
                   damns
                   no
                   Man
                   ▪
                
                 but
                 that
                 the
                 Sinner
                 ,
                 while
                 he
                 hugs
                 and
                 cherishes
                 〈…〉
                 his
                 Thoughts
                 those
                 
                   Inordinate
                   Affections
                
                 for
                 Creatures
                 ,
                 on
                 which
                 ,
                 by
                 his
                 own
                 Deliberate
                 Choice
                 ,
                 〈…〉
                 had
                 set
                 his
                 
                   First
                   Love
                
                 ;
                 does
                 connaturally
                 kindl●…
                 and
                 foment
                 ,
                 all
                 the
                 while
                 ,
                 Hell-Fire
                 in
                 his
                 own
                 Soul
                 ▪
                 To
                 which
                 GOD
                 contributes
                 no
                 farther
                 ,
                 but
                 by
                 conserving
                 the
                 Wisest
                 Course
                 of
                 the
                 World
                 ,
                 that
                 Prope●…
                 Causes
                 should
                 have
                 their
                 Effects
                 ;
                 which
                 he
                 has
                 〈…〉
                 reason
                 to
                 alter
                 for
                 their
                 sakes
                 .
              
               
                 28.
                 
                 The
                 Knowing
                 ,
                 then
                 ,
                 all
                 Truths
                 Speculatively
                 ,
                 doe●…
                 not
                 alter
                 the
                 
                   Predominant
                   Affection
                
                 for
                 Creatures
                 .
                 
                   As
                   the
                   Tree
                   falls
                   ,
                   so
                   it
                   lies
                   .
                
              
               
                 29.
                 
                 Hence
                 ,
                 one
                 Enormous
                 Actual
                 Sin
                 ,
                 unrepented
                 renders
                 a
                 Separated
                 Soul
                 liable
                 to
                 Eternal
                 Damnation
                 .
              
               
                 
                 30.
                 
                 That
                 the
                 State
                 of
                 Separation
                 does
                 not
                 alter
                 the
                 
                   First
                   Affection
                
                 of
                 Souls
                 ,
                 farther
                 Demonstrated
                 .
              
               
                 31.
                 
                 Hence
                 Sin
                 does
                 not
                 formally
                 consist
                 in
                 the
                 Falsity
                 of
                 the
                 Practical
                 Iudgment
                 ,
                 or
                 Affection
                 ;
                 but
                 ,
                 in
                 the
                 Disproportion
                 and
                 Inordinateness
                 of
                 it
                 .
              
               
                 32.
                 
                 '
                 From
                 the
                 former
                 Principles
                 it
                 follows
                 that
                 all
                 those
                 several
                 Kinds
                 of
                 Knowledges
                 we
                 had
                 here
                 ,
                 will
                 be
                 Elevated
                 to
                 an
                 
                   Unmeasurable
                   Excess
                
                 in
                 the
                 State
                 of
                 Separation
                 .
              
               
                 33.
                 
                 Hence
                 also
                 ,
                 all
                 the
                 
                   Virtuous
                   Affections
                
                 ,
                 which
                 good
                 Souls
                 had
                 here
                 for
                 Friends
                 ,
                 Relations
                 and
                 Acquaintances
                 ,
                 will
                 remain
                 in
                 the
                 Next
                 Life
                 ;
                 and
                 make
                 them
                 ardently
                 wish
                 and
                 pray
                 for
                 their
                 Salvation
                 .
              
               
                 34.
                 
                 That
                 each
                 Particular
                 Deduced
                 here
                 ,
                 is
                 Demonstrable
                 by
                 the
                 Principles
                 laid
                 formerly
                 :
                 Shown
                 ,
                 by
                 repeating
                 
                   those
                   Principles
                
                 .
              
               
                 35.
                 
                 Wherefore
                 ,
                 there
                 is
                 not
                 the
                 least
                 Thought
                 ,
                 Word
                 or
                 Action
                 ,
                 Good
                 or
                 Bad
                 ,
                 which
                 we
                 ever
                 had
                 or
                 did
                 ,
                 in
                 this
                 Life
                 ,
                 but
                 will
                 have
                 it's
                 Consequent
                 and
                 Proper
                 Effect
                 ,
                 Adjusted
                 and
                 Proportion'd
                 to
                 it
                 ,
                 in
                 the
                 Next
                 .
              
               
                 MEDITATION
                 .
                 The
                 Admirable
                 Nature
                 of
                 a
                 Soul
                 ,
                 when
                 separated
                 ,
                 and
                 become
                 a
                 
                   Pure
                   Spirit
                
                 ,
                 Display'd
                 .
                 That
                 there
                 is
                 no
                 Comparison
                 between
                 our
                 Soul's
                 Condition
                 here
                 ,
                 and
                 That
                 in
                 the
                 State
                 of
                 Separation
                 :
                 Meer
                 
                   Humane
                   Science
                
                 ,
                 when
                 at
                 the
                 Height
                 ,
                 was
                 too
                 short
                 and
                 Impotent
                 to
                 raise
                 Mankind
                 to
                 
                   those
                   Dispositions
                
                 that
                 fit
                 him
                 for
                 
                   True
                   Happiness
                
                 :
                 The
                 Necessity
                 of
                 
                   Divine
                   Revelation
                
                 farther
                 shown
                 .
                 That
                 the
                 Christian
                 Life
                 is
                 most
                 Comfortable
                 ;
                 and
                 the
                 Un-Christian
                 Life
                 most
                 full
                 of
                 Anxiety
                 .
                 The
                 Unexpressible
                 Transports
                 of
                 Joy
                 which
                 Holy
                 Souls
                 experience
                 at
                 their
                 first
                 entring
                 into
                 Bliss
                 .
              
            
             
               
               
                 
                   CHAP.
                   II.
                
                 Of
                 the
                 Existence
                 ,
                 Essence
                 ,
                 Knowledge
                 ,
                 Distinction
                 and
                 Action
                 of
                 ANGELS
                 .
              
               
                 §
                 .
                 1.
                 
                 THE
                 Order
                 of
                 the
                 Universe
                 requires
                 that
                 there
                 should
                 be
                 
                   Different
                   Kinds
                
                 of
                 Beings
                 .
              
               
                 2.
                 
                 And
                 ,
                 much
                 more
                 that
                 there
                 should
                 be
                 
                   Pure
                   Acts
                
                 ,
                 or
                 ANGELS
                 .
              
               
                 3.
                 
                 Especially
                 ,
                 since
                 the
                 
                   Angelical
                   Natures
                
                 are
                 
                   Capable
                   of
                   Existing
                
                 .
              
               
                 4.
                 
                 And
                 ,
                 that
                 ,
                 otherwise
                 ,
                 there
                 could
                 be
                 no
                 Immediate
                 Cause
                 of
                 Motion
                 .
              
               
                 5.
                 
                 As
                 is
                 also
                 demonstrated
                 from
                 the
                 Nature
                 of
                 all
                 Causality
                 .
              
               
                 6.
                 
                 Every
                 
                   more
                   perfect
                
                 Ens
                 includes
                 in
                 it
                 the
                 Nature
                 of
                 the
                 less-perfect
                 ,
                 as
                 it
                 is
                 an
                 Ens.
                 
              
               
                 7.
                 
                 And
                 ,
                 therefore
                 
                   Pure
                   Acts
                
                 or
                 Spirits
                 ,
                 Contain
                 in
                 them
                 ,
                 the
                 Nature
                 of
                 Body
                 .
              
               
                 8.
                 
                 Which
                 ,
                 since
                 it
                 cannot
                 be
                 done
                 by
                 way
                 of
                 Quantity
                 ,
                 they
                 must
                 contain
                 them
                 by
                 the
                 way
                 of
                 Knowledge
                 .
              
               
                 9.
                 
                 Therefore
                 the
                 very
                 Natures
                 or
                 Essences
                 of
                 Bodies
                 are
                 in
                 a
                 Spiritual
                 Understanding
                 ;
                 and
                 not
                 Ideas
                 or
                 Similitudes
                 of
                 them
                 only
                 .
              
               
                 10.
                 
                 This
                 Doctrine
                 being
                 grounded
                 on
                 that
                 Logical
                 Maxim
                 ,
                 [
                 All
                 Differences
                 are
                 nothing
                 but
                 More
                 and
                 Less
                 of
                 the
                 Generical
                 Notion
                 ;
                 ]
                 the
                 consideration
                 of
                 that
                 Thesis
                 is
                 recommended
                 to
                 the
                 Reader
                 .
              
               
                 11.
                 
                 This
                 holds
                 equally
                 in
                 a
                 Soul
                 too
                 ,
                 when
                 she
                 comes
                 to
                 be
                 a
                 
                   Pure
                   Act.
                
                 
              
               
                 12.
                 
                 Angels
                 ,
                 being
                 Pure
                 Acts
                 ,
                 are
                 Immutable
                 .
              
               
                 13.
                 
                 The
                 Distinction
                 of
                 Angels
                 is
                 taken
                 from
                 being
                 More
                 or
                 
                   Less
                   Cognoscitive
                
                 after
                 their
                 manner
                 .
              
               
                 
                 14.
                 
                 This
                 is
                 not
                 to
                 be
                 understood
                 of
                 the
                 Extent
                 of
                 their
                 Knowledge
                 ;
                 but
                 ,
                 of
                 the
                 Intenseness
                 or
                 Penetrativeness
                 of
                 it
                 .
              
               
                 15.
                 
                 Hence
                 ,
                 as
                 far
                 as
                 Reason
                 carries
                 us
                 ,
                 is
                 taken
                 the
                 Distinction
                 of
                 the
                 
                   Three
                   Hierarchies
                
                 ,
                 and
                 
                   Nine
                   Quires
                
                 of
                 Angels
                 .
              
               
                 16.
                 
                 The
                 Different
                 Manners
                 by
                 which
                 Angels
                 and
                 
                   Human
                   Souls
                
                 come
                 to
                 have
                 all
                 their
                 Knowledge
                 .
              
               
                 17.
                 
                 That
                 those
                 Angels
                 have
                 
                   Nobler
                   Essences
                
                 ,
                 whose
                 each
                 Act
                 of
                 Knowledge
                 has
                 for
                 it's
                 Object
                 a
                 Greater
                 portion
                 of
                 the
                 Universe
                 .
              
               
                 18.
                 
                 Which
                 fits
                 them
                 to
                 super-intend
                 the
                 Administration
                 of
                 a
                 
                   Larger
                   Province
                
                 .
              
               
                 19.
                 
                 How
                 Consonant
                 this
                 is
                 to
                 those
                 passages
                 of
                 Holy
                 Scripture
                 ,
                 which
                 speak
                 of
                 such
                 Operations
                 of
                 Angels
                 .
              
               
                 20.
                 
                 An
                 Angel
                 cannot
                 operate
                 upon
                 another
                 Angel
                 ,
                 so
                 as
                 to
                 Change
                 it
                 .
              
               
                 21.
                 
                 Wherefore
                 ,
                 all
                 it
                 's
                 External
                 Operations
                 ,
                 which
                 work
                 a
                 Change
                 in
                 another
                 thing
                 ,
                 can
                 only
                 be
                 upon
                 Bodies
                 .
              
               
                 22.
                 
                 An
                 Angel
                 can
                 thus
                 operate
                 upon
                 Material
                 Beings
                 ,
                 or
                 Bodies
                 .
              
               
                 23.
                 
                 That
                 we
                 only
                 intend
                 to
                 evince
                 here
                 the
                 
                   An
                   est
                
                 of
                 this
                 Operation
                 of
                 an
                 Angel
                 ,
                 and
                 not
                 the
                 
                   Manner
                   how
                
                 it
                 is
                 perform'd
                 .
              
               
                 24.
                 
                 Yet
                 no
                 One
                 Angel
                 has
                 an
                 Unlimited
                 Power
                 to
                 operate
                 thus
                 on
                 All
                 Bodies
                 whatever
                 .
              
               
                 25.
                 
                 An
                 Angel
                 can
                 Move
                 or
                 Change
                 those
                 Bodies
                 which
                 are
                 within
                 the
                 Sphere
                 of
                 it's
                 Activity
                 ,
                 in
                 an
                 
                   Imperceptible
                   Time.
                
                 
              
               
                 26.
                 
                 Hence
                 the
                 wonderful
                 Effects
                 ,
                 recorded
                 in
                 Holy
                 Writ
                 to
                 have
                 been
                 done
                 by
                 Angels
                 ,
                 are
                 Consonant
                 to
                 
                   Metaphysical
                   Principles
                
                 .
              
               
                 27.
                 
                 That
                 the
                 Ordinary
                 
                   Ministring
                   Spirits
                
                 ,
                 or
                 Angel-Guardians
                 of
                 Particular
                 Persons
                 ,
                 are
                 the
                 Lowest
                 sort
                 of
                 Angels
                 .
              
               
                 
                 28.
                 
                 But
                 the
                 Greater
                 and
                 Weightier
                 Affairs
                 ure
                 manag'd
                 and
                 transacted
                 by
                 Archangels
                 .
              
               
                 29.
                 
                 The
                 Lower
                 Angels
                 receiv'd
                 Intellectual
                 Light
                 from
                 GOD
                 by
                 means
                 of
                 the
                 Superiour
                 ones
                 ,
                 in
                 the
                 very
                 Instant
                 they
                 were
                 Created
                 .
              
               
                 30.
                 
                 In
                 what
                 manner
                 the
                 Good
                 Angels
                 perform
                 the
                 Will
                 of
                 their
                 Maker
                 ,
                 without
                 
                   New
                   Instructions
                
                 .
              
               
                 31.
                 
                 That
                 GOD
                 makes
                 use
                 of
                 Holy
                 Angels
                 to
                 procure
                 our
                 Good
                 ;
                 and
                 of
                 Bad
                 ones
                 to
                 afflict
                 and
                 punish
                 Mankind
                 ,
                 as
                 His
                 Divine
                 Wisdom
                 sees
                 fitting
                 .
              
               
                 MEDITATION
                 .
                 By
                 what
                 means
                 Metaphysicks
                 has
                 rais'd
                 our
                 Thought●
                 above
                 the
                 Sordid
                 Mass
                 of
                 Matter
                 ,
                 to
                 contemplat●
                 the
                 Angelical
                 Nature
                 .
                 The
                 surpassing
                 Excellency
                 of
                 their
                 
                   Intellectual
                   Essences
                
                 Decypher'd
                 .
                 How
                 Faith
                 has
                 antecedently
                 enlighten'd
                 our
                 Reason
                 ;
                 and
                 that
                 't
                 is
                 our
                 Duty
                 to
                 Explicate
                 and
                 Defend
                 it
                 against
                 the
                 
                   Empty
                   Flourishes
                
                 of
                 the
                 Drollich
                 Renouncers
                 of
                 Faith
                 and
                 Reason
                 both
                 .
                 What
                 Gratitude
                 ,
                 Love
                 and
                 Veneration
                 we
                 owe
                 to
                 those
                 Blessed
                 
                   Ministring
                   Spirits
                
                 ;
                 and
                 what
                 Benefit
                 we
                 shal●
                 reap
                 by
                 keeping
                 up
                 a
                 Spiritual
                 Communion
                 with
                 them
                 ,
                 by
                 following
                 their
                 good
                 Inspirations
                 .
                 Yet
                 ,
                 that
                 we
                 ought
                 to
                 honour
                 them
                 so
                 ,
                 as
                 to
                 remember
                 they
                 are
                 only
                 our
                 
                   Fellow
                   Servants
                
                 ;
                 tho'
                 highly
                 Dignify'd
                 by
                 our
                 
                   Common
                   Master
                
                 .
              
            
          
           
             
             
               BOOK
               III.
            
             Of
             the
             most
             Pure
             Actuality
             of
             Being
             ,
             the
             Adorable
             DEITY
             .
             
               
                 Of
                 the
                 Existence
                 ,
                 Essence
                 ,
                 and
                 Attributes
                 of
                 GOD.
                 
              
               
                 §
                 .
                 1.
                 
                 THat
                 there
                 must
                 be
                 Something
                 which
                 is
                 a
                 most
                 
                   Pure
                   Actuality
                   of
                   Being
                
                 ;
                 Demonstrated
                 .
              
               
                 2.
                 
                 
                   Dem.
                   II.
                
                 From
                 the
                 acknowledg'd
                 Potentiality
                 of
                 Being
                 ;
                 necessarily
                 annext
                 ,
                 or
                 rather
                 Essential
                 to
                 all
                 Creatures
                 .
              
               
                 3.
                 
                 
                   Dem.
                   III.
                
                 Because
                 what
                 
                   is
                   not
                
                 ,
                 cannot
                 Act.
                 
              
               
                 4.
                 
                 
                   Dem
                   :
                   IV.
                
                 Because
                 
                   Actual
                   Being
                
                 (
                 or
                 Existence
                 )
                 is
                 the
                 Noblest
                 Effect
                 imaginable
                 .
              
               
                 5.
                 
                 
                   Dem.
                   V.
                
                 Because
                 no
                 Power
                 can
                 produce
                 an
                 Effect
                 which
                 is
                 Contradictory
                 to
                 what
                 
                   it self
                   is
                
                 ,
                 or
                 ,
                 to
                 
                   it
                   's
                   own
                   Nature
                
                 .
              
               
                 6.
                 
                 The
                 foresaid
                 Proofs
                 summ'd
                 up
                 in
                 One
                 ,
                 and
                 Enforc'd
                 .
              
               
                 7.
                 
                 This
                 Actuality
                 of
                 Being
                 
                   gave
                   Being
                
                 to
                 
                   all
                   Other
                
                 Things
                 .
              
               
                 
                 8.
                 
                 The
                 Objection
                 of
                 the
                 Atheists
                 propos'd
                 ;
                 viz.
                 That
                 
                   The
                   World
                   was
                   ever
                
                 .
              
               
                 9.
                 
                 First
                 Answer
                 .
                 That
                 this
                 does
                 not
                 solve
                 our
                 Demonstration
                 .
              
               
                 10.
                 
                 Second
                 Answer
                 .
                 That
                 't
                 is
                 a
                 meer
                 
                   Voluntary
                   Assertion
                
                 ;
                 neither
                 Prov'd
                 ;
                 nor
                 Attempted
                 to
                 be
                 Prov'd
                 ;
                 nor
                 Possible
                 to
                 be
                 Prov'd
                 .
              
               
                 11.
                 
                 Third
                 Answer
                 .
                 Farther
                 shewing
                 ,
                 that
                 our
                 Argument
                 is
                 not
                 Toucht
                 ;
                 and
                 Reducing
                 it
                 to
                 an
                 
                   Identical
                   Proposition
                
                 .
              
               
                 12.
                 
                 Fourth
                 Answer
                 .
                 This
                 Pretence
                 ,
                 or
                 
                   Voluntary
                   Assertion
                
                 ,
                 is
                 shown
                 to
                 be
                 an
                 Absolute
                 Impossibility
                 .
              
               
                 13.
                 
                 Fifth
                 Answer
                 .
                 That
                 the
                 putting
                 an
                 
                   Infinite
                   Antecedent
                   Time
                
                 ,
                 (
                 which
                 ,
                 in
                 their
                 Supposition
                 ,
                 is
                 absolutely
                 necessary
                 ,
                 )
                 is
                 a
                 
                   plain
                   Contradiction
                
                 .
              
               
                 14.
                 
                 Sixth
                 Answer
                 .
                 That
                 the
                 very
                 Notion
                 of
                 the
                 word
                 
                   [
                   Infinite
                
                 ]
                 apply'd
                 to
                 our
                 case
                 ,
                 shews
                 also
                 ,
                 that
                 't
                 is
                 a
                 
                   manifest
                   Contradiction
                
                 .
              
               
                 15.
                 
                 The
                 putting
                 a
                 Finite
                 Number
                 of
                 Causes
                 ,
                 giving
                 Being
                 to
                 one
                 another
                 Circularly
                 ,
                 is
                 as
                 Absurd
                 and
                 Contradictory
                 as
                 the
                 former
                 .
              
               
                 16.
                 
                 The
                 Notion
                 of
                 
                   [
                   Ens
                
                 ]
                 is
                 different
                 from
                 that
                 of
                 
                   [
                   Existence
                   ]
                
                 ;
                 and
                 ,
                 consequently
                 
                   [
                   Essence
                
                 ]
                 from
                 
                   [
                   Existence
                   .
                
                 ]
              
               
                 17.
                 
                 Philosophers
                 must
                 discourse
                 of
                 the
                 
                   First
                   Being
                
                 ,
                 by
                 such
                 Notions
                 as
                 they
                 have
                 .
              
               
                 18.
                 
                 The
                 Notion
                 of
                 
                   [
                   Existence
                
                 ]
                 is
                 the
                 
                   most
                   Actual
                
                 of
                 any
                 we
                 have
                 .
              
               
                 19.
                 
                 And
                 ,
                 therefore
                 ,
                 the
                 Fittest
                 to
                 express
                 a
                 
                   Pure
                   Actuality
                   of
                   Being
                
                 ;
                 and
                 given
                 us
                 by
                 GOD
                 himself
                 .
              
               
                 20.
                 
                 Every
                 Abstract
                 word
                 includes
                 comprehensively
                 the
                 
                   Whole
                   Nature
                
                 of
                 the
                 Form
                 or
                 Act
                 it
                 signifies
                 ,
                 
                   without
                   any
                   Limitation
                
                 .
              
               
                 21.
                 
                 Therefore
                 it
                 's
                 Limitation
                 either
                 proceeds
                 from
                 the
                 Subject
                 ,
                 or
                 from
                 the
                 Causes
                 that
                 Determine
                 it
                 .
              
               
                 
                 22.
                 
                 Wherefore
                 GOD's
                 Essence
                 being
                 
                 EXISTENCE
                 ●●
                 self
                 ,
                 is
                 absolutely
                 Unlimited
                 ,
                 or
                 
                   Actually
                   Infinite
                
                 .
              
               
                 23.
                 
                 Therefore
                 GOD
                 is
                 but
                 ONE
                 .
              
               
                 24.
                 
                 Hence
                 Polytheism
                 ,
                 or
                 the
                 putting
                 
                   Many
                   Gods
                
                 ,
                 is
                 a
                 most
                 senseless
                 Absurdity
                 ,
                 and
                 a
                 
                   plain
                   Contradiction
                
                 .
              
               
                 25.
                 
                 Hence
                 the
                 Christian
                 Doctrine
                 is
                 DIVINE
                 ;
                 the
                 Dawning
                 of
                 which
                 chaced
                 away
                 that
                 
                   Universal
                   Darkness
                
                 ;
                 in
                 despite
                 of
                 all
                 Opposition
                 ,
                 Humane
                 
                   Power
                   ,
                   Wit
                
                 ,
                 or
                 Learning
                 could
                 make
                 .
              
               
                 26
                 ,
                 
                   [
                   Existence
                
                 ]
                 is
                 the
                 
                   Whole
                   Perfection
                
                 of
                 every
                 thing
                 that
                 Exists
                 .
              
               
                 27.
                 
                 Much
                 more
                 ,
                 when
                 it
                 is
                 Essential
                 ,
                 and
                 
                   actually
                   Infinite
                
                 .
              
               
                 28.
                 
                 Therefore
                 the
                 Divine
                 Existence
                 ,
                 or
                 the
                 DEITY
                 ,
                 Includes
                 or
                 Concenters
                 all
                 imaginable
                 Perfections
                 in
                 it's
                 self
                 .
              
               
                 29.
                 
                 Therefore
                 GOD
                 is
                 
                   Infinitely
                   Perfect
                
                 in
                 all
                 Intellectual
                 and
                 Moral
                 Attributes
                 .
              
               
                 30.
                 
                 Therefore
                 GOD
                 is
                 a
                 Spirit
                 .
              
               
                 31.
                 
                 And
                 no
                 ways
                 Corporeal
                 .
              
               
                 32.
                 
                 Therefore
                 't
                 is
                 an
                 Indignity
                 to
                 the
                 Divine
                 Nature
                 to
                 apply
                 any
                 such
                 Predicates
                 to
                 Him
                 as
                 belong
                 to
                 Bodies
                 .
              
               
                 33.
                 
                 Hence
                 also
                 He
                 is
                 Immutable
                 .
              
               
                 34.
                 
                 And
                 a
                 Self-Subsistent
                 Being
                 .
              
               
                 35.
                 
                 Also
                 His
                 Essence
                 is
                 
                   most
                   Simple
                
                 or
                 Uncompounded
                 .
              
               
                 36.
                 
                 And
                 his
                 Duration
                 ETERNAL
                 .
              
               
                 37.
                 
                 Whence
                 it
                 ought
                 not
                 to
                 be
                 Explicated
                 by
                 a
                 Correspondency
                 to
                 our
                 Time.
                 
              
               
                 38.
                 
                 Hence
                 also
                 ,
                 GOD
                 is
                 IMMENSE
                 .
              
               
                 39.
                 
                 'T
                 is
                 highly
                 Derogatory
                 to
                 this
                 Attribute
                 ,
                 to
                 explicate
                 it
                 by
                 Commensuration
                 to
                 an
                 
                   Infinite
                   Space
                
                 .
              
               
                 40.
                 
                 Lastly
                 ,
                 the
                 Divine
                 Nature
                 is
                 ,
                 of
                 it's
                 self
                 ,
                 infinitely
                 Knowable
                 ,
                 or
                 Intelligible
                 .
              
               
                 
                 41.
                 
                 Of
                 what
                 comfort
                 this
                 may
                 be
                 to
                 some
                 Humble
                 and
                 Pious
                 Souls
                 .
              
               
                 42.
                 
                 That
                 the
                 Author
                 .
                 confines
                 himself
                 ,
                 here
                 ,
                 to
                 
                   Metaphysical
                   Mediums
                
                 .
              
               
                 43.
                 
                 Notwithstanding
                 all
                 that
                 's
                 said
                 ,
                 no
                 Notion
                 or
                 Word
                 we
                 have
                 ,
                 is
                 Univocally
                 ,
                 (
                 or
                 in
                 the
                 
                   same
                   Sense
                
                 )
                 apply'd
                 to
                 GOD
                 and
                 to
                 Creatures
                 .
              
               
                 44.
                 
                 Wherefore
                 all
                 the
                 Words
                 we
                 use
                 ,
                 when
                 we
                 speak
                 of
                 GOD
                 ,
                 are
                 ,
                 in
                 some
                 sort
                 ,
                 Metaphorical
                 .
              
               
                 45.
                 
                 Because
                 each
                 of
                 them
                 signifies
                 some
                 one
                 Notion
                 ,
                 or
                 some
                 one
                 Perfection
                 ;
                 whereas
                 the
                 Divine
                 Nature
                 is
                 the
                 Plenitude
                 of
                 
                   All
                   Being
                
                 ,
                 and
                 
                   All
                   Perfections
                
                 ,
                 center'd
                 in
                 
                   One
                   most
                   Simple
                
                 Formality
                 :
              
               
                 46.
                 
                 Hence
                 even
                 the
                 Names
                 of
                 our
                 Best
                 Virtues
                 ,
                 are
                 not
                 ,
                 in
                 every
                 regard
                 ,
                 properly
                 spoken
                 of
                 GOD.
                 
              
               
                 47.
                 
                 Nor
                 ,
                 
                   Omnipotent
                   ,
                   Creatour
                
                 ,
                 or
                 such
                 like
                 :
                 All
                 our
                 Language
                 having
                 some
                 Tang
                 of
                 Imperfection
                 Annext
                 to
                 it
                 .
              
               
                 48.
                 
                 Nor
                 yet
                 ,
                 Negative
                 Words
                 ,
                 as
                 
                   Immense
                   ,
                   Infinite
                   ,
                   Immaterial
                
                 ,
                 &c.
                 
              
               
                 49.
                 
                 No
                 Priority
                 or
                 Posteriority
                 ,
                 either
                 Real
                 ,
                 or
                 made
                 by
                 our
                 Reason
                 conceiving
                 some
                 Ground
                 for
                 it
                 in
                 the
                 Thing
                 ,
                 can
                 be
                 attributed
                 to
                 GOD.
                 
              
               
                 50.
                 
                 Notwithstanding
                 all
                 these
                 are
                 with
                 some
                 Impropriety
                 spoken
                 of
                 GOD
                 ,
                 yet
                 all
                 of
                 them
                 (
                 but
                 the
                 Last
                 )
                 are
                 Truly
                 said
                 of
                 Him.
                 
              
               
                 51.
                 
                 The
                 Solid
                 Ground
                 of
                 
                   Mystick
                   Theology
                
                 .
              
               
                 52.
                 
                 Hence
                 is
                 concluded
                 ,
                 that
                 all
                 the
                 Names
                 or
                 Words
                 we
                 have
                 ,
                 whether
                 they
                 be
                 Affirmative
                 or
                 Negative
                 ,
                 do
                 
                   fall
                   short
                
                 of
                 reaching
                 the
                 
                   Divine
                   Essence
                
                 .
              
               
                 
                 MEDITATION
                 .
                 How
                 ,
                 by
                 considering
                 the
                 Visible
                 Things
                 of
                 this
                 World
                 ,
                 we
                 have
                 arriv'd
                 at
                 the
                 Knowledge
                 of
                 the
                 Invisible
                 Things
                 of
                 GOD
                 ;
                 His
                 Essence
                 ,
                 and
                 Attributes
                 .
                 That
                 these
                 have
                 been
                 Demonstratively
                 Deduc'd
                 ;
                 and
                 this
                 ,
                 with
                 an
                 Evidence
                 beyond
                 that
                 of
                 the
                 Mathematicks
                 .
                 That
                 this
                 will
                 redound
                 to
                 our
                 greater
                 Disadvantage
                 ,
                 if
                 we
                 live
                 not
                 accordingly
                 .
                 This
                 Knowledge
                 of
                 GOD
                 obliges
                 us
                 to
                 the
                 Duties
                 following
                 ;
                 viz.
                 Of
                 most
                 Profound
                 Adoration
                 ,
                 and
                 Respectful
                 Attention
                 when
                 we
                 address
                 to
                 him
                 in
                 Prayer
                 ;
                 Of
                 a
                 
                   Firm
                   Belief
                
                 of
                 what
                 he
                 has
                 Reveal'd
                 .
                 Of
                 Endeavouring
                 to
                 dispose
                 our selves
                 to
                 receive
                 farther
                 Influences
                 of
                 His
                 Grace
                 ;
                 and
                 to
                 Hope
                 with
                 Full
                 Assurance
                 that
                 He
                 will
                 most
                 certainly
                 give
                 us
                 all
                 we
                 are
                 Capable
                 or
                 Dispos'd
                 to
                 receive
                 :
                 Of
                 Trembling
                 at
                 his
                 Iustice
                 ,
                 if
                 we
                 wilfully
                 break
                 his
                 Commands
                 ,
                 or
                 carelesly
                 run
                 on
                 sn
                 Sin
                 :
                 Of
                 Hoping
                 Unwaveringly
                 we
                 shall
                 obtain
                 his
                 Pardon
                 ,
                 if
                 we
                 sincerely
                 Repent
                 .
                 Of
                 Resignation
                 ,
                 in
                 all
                 sinister
                 Contingencies
                 ,
                 to
                 the
                 Infinitely
                 Wise
                 Disposition
                 of
                 His
                 Providence
                 in
                 the
                 Government
                 of
                 His
                 World.
                 Especially
                 ,
                 to
                 Love
                 Him
                 ,
                 who
                 is
                 our
                 
                   Only
                   Happiness
                
                 and
                 
                   True
                   Good
                
                 ,
                 as
                 we
                 ought
                 ;
                 both
                 for
                 what
                 He
                 is
                 
                   in
                   Himself
                
                 ,
                 and
                 for
                 what
                 He
                 is
                 
                   to
                   Us.
                
                 Lastly
                 ,
                 to
                 the
                 Duty
                 of
                 Imitating
                 His
                 Holy
                 Moral
                 Attributes
                 ;
                 which
                 is
                 the
                 most
                 Effectual
                 Means
                 to
                 perfect
                 us
                 in
                 all
                 sorts
                 of
                 Virtue
                 .
              
            
          
           
             
             
               BOOK
               IV.
            
             Of
             the
             several
             OPERATIONS
             of
             Things
             ;
             and
             of
             the
             Manner
             (
             in
             common
             )
             how
             the
             
               First
               Being
            
             administers
             
               His
               World.
            
             
             
               
                 §
                 .
                 1.
                 
                 ALL
                 Action
                 springs
                 Immediately
                 from
                 the
                 Existence
                 of
                 the
                 Cause
                 .
              
               
                 2.
                 
                 And
                 the
                 Acting
                 
                   in
                   such
                
                 a
                 Manner
                 ,
                 from
                 the
                 Thing
                 's
                 being
                 
                   of
                   such
                   a
                   Nature
                
                 .
              
               
                 3.
                 
                 Therefore
                 the
                 Power
                 of
                 Operating
                 thus
                 or
                 thus
                 is
                 refunded
                 into
                 the
                 Essence
                 of
                 the
                 Thing
                 .
              
               
                 4.
                 
                 Therefore
                 all
                 Causality
                 is
                 the
                 Imparting
                 
                   to
                   the
                   Patient
                
                 somewhat
                 that
                 was
                 ,
                 some
                 way
                 or
                 other
                 ,
                 in
                 the
                 Agent
                 or
                 the
                 Cause
                 .
              
               
                 5.
                 
                 Hence
                 Motion
                 only
                 Applies
                 the
                 Natural
                 Agent
                 to
                 the
                 Patient
                 .
              
               
                 6.
                 
                 The
                 First
                 Operation
                 among
                 Bodies
                 is
                 DIVISION
                 .
              
               
                 7.
                 
                 The
                 Next
                 Operations
                 are
                 IMPULSE
                 and
                 ATTRACTION
                 .
              
               
                 8.
                 
                 The
                 Reason
                 of
                 which
                 Operations
                 is
                 not
                 to
                 be
                 fetch'd
                 from
                 Physicks
                 ,
                 but
                 from
                 Metaphysicks
                 .
              
               
                 
                 9.
                 
                 Nor
                 ,
                 in
                 Metaphysicks
                 ,
                 from
                 the
                 Matter
                 ,
                 or
                 Form.
                 
              
               
                 10.
                 
                 But
                 from
                 the
                 Essence
                 or
                 Nature
                 of
                 the
                 Common
                 Modification
                 of
                 Body
                 ,
                 Quantity
                 .
              
               
                 11.
                 
                 This
                 Disputable
                 Point
                 fully
                 Clear'd
                 .
              
               
                 12.
                 
                 Hence
                 is
                 seen
                 ,
                 particularly
                 ,
                 the
                 Reason
                 of
                 Attraction
                 .
              
               
                 13.
                 
                 Every
                 Impulse
                 ,
                 does
                 ,
                 at
                 first
                 ,
                 Condense
                 ;
                 and
                 every
                 Attraction
                 ,
                 at
                 first
                 ,
                 does
                 Rarify
                 .
              
               
                 14.
                 
                 All
                 these
                 Operations
                 are
                 either
                 perform'd
                 
                   by
                   Local
                   Motion
                
                 ,
                 or
                 concomitantly
                 with
                 it
                 .
              
               
                 15.
                 
                 All
                 Motion
                 comes
                 ,
                 at
                 first
                 ,
                 from
                 the
                 
                   Angelical
                   Nature
                
                 .
              
               
                 16.
                 
                 
                   Every
                   Part
                
                 of
                 Motion
                 is
                 a
                 
                   New
                   Effect
                
                 .
              
               
                 17.
                 
                 And
                 therefore
                 it
                 requires
                 a
                 Continual
                 Influx
                 of
                 some
                 Moving
                 Cause
                 .
              
               
                 18.
                 
                 This
                 Moving
                 Cause
                 is
                 some
                 Chief
                 Angel
                 ,
                 which
                 Rarefies
                 the
                 Matter
                 in
                 the
                 Solar
                 Bodies
                 .
              
               
                 19.
                 
                 Angels
                 are
                 Pre-mov'd
                 ,
                 and
                 Directed
                 by
                 GOD
                 to
                 move
                 Matter
                 ,
                 in
                 such
                 a
                 manner
                 as
                 is
                 most
                 sutable
                 to
                 His
                 Eternal
                 Decrees
                 .
              
               
                 20.
                 
                 The
                 First-mov'd
                 Bodies
                 do
                 Determine
                 and
                 Continue
                 the
                 Motion
                 of
                 the
                 Others
                 .
              
               
                 21.
                 
                 Hence
                 Angels
                 ,
                 and
                 the
                 Bodies
                 which
                 they
                 move
                 ,
                 do
                 ,
                 as
                 
                   Second
                   Causes
                
                 ,
                 determine
                 the
                 Individuation
                 of
                 all
                 new-made
                 Bodies
                 .
              
               
                 22.
                 
                 But
                 't
                 is
                 evidently
                 
                   beyond
                   their
                   Power
                
                 to
                 give
                 Existence
                 .
              
               
                 23.
                 
                 Which
                 ,
                 therefore
                 ,
                 is
                 Peculiar
                 to
                 GOD
                 ;
              
               
                 24.
                 
                 As
                 't
                 is
                 also
                 to
                 Conserve
                 them
                 in
                 Being
              
               
                 25.
                 
                 And
                 to
                 give
                 to
                 a
                 Nobler
                 Essence
                 a
                 Nobler
                 Existence
                 .
              
               
                 26.
                 
                 For
                 the
                 same
                 reason
                 a
                 
                   Spiritual
                   Form
                
                 will
                 be
                 given
                 to
                 Matter
                 ,
                 connaturally
                 Dispos'd
                 for
                 it
                 .
              
               
                 27.
                 
                 The
                 same
                 holds
                 in
                 Supernatural
                 Gifts
                 ,
                 which
                 also
                 (
                 abstracting
                 from
                 Miracle
                 )
                 are
                 carry'd
                 on
                 by
                 Dispositions
                 .
              
               
                 
                 28.
                 
                 Hence
                 GOD
                 is
                 not
                 the
                 Cause
                 of
                 any
                 Defect
                 ;
                 much
                 less
                 of
                 SIN
                 .
              
               
                 29.
                 
                 That
                 all
                 the
                 foremention'd
                 Sorts
                 of
                 Operations
                 do
                 spring
                 from
                 the
                 Respective
                 ESSENCES
                 .
              
               
                 30.
                 
                 That
                 GOD
                 does
                 All
                 that
                 's
                 Good
                 ,
                 
                   in
                   All
                
                 ;
                 and
                 ;
                 in
                 what
                 Manner
                 ,
                 and
                 by
                 what
                 Means
                 .
              
               
                 MEDITATION
                 .
                 That
                 
                 God's
                 Ordinary
                 Providence
                 carries
                 on
                 the
                 Course
                 of
                 Nature
                 by
                 
                   Proper
                   Causes
                
                 still
                 producing
                 
                   Proper
                   Effects
                
                 ,
                 Demonstrated
                 :
                 And
                 Confirm'd
                 ,
                 because
                 ,
                 otherwise
                 ,
                 Mankind
                 could
                 not
                 possibly
                 have
                 any
                 Science
                 ;
                 nor
                 know
                 how
                 to
                 behave
                 themselves
                 ,
                 or
                 what
                 to
                 do
                 in
                 their
                 Practice
                 and
                 ordinary
                 Actions
                 .
                 The
                 same
                 Great
                 Truth
                 Demonstrated
                 
                   a
                   posteriori●…
                   ▪
                
                 Hence
                 ,
                 the
                 Course
                 of
                 GOD's
                 Workmanship
                 ,
                 (
                 the
                 Fabrick
                 of
                 Nature
                 ,
                 )
                 is
                 Close
                 and
                 Indissoluble
                 .
                 The
                 Epicurean
                 Tenet
                 that
                 the
                 World
                 is
                 Govern'd
                 by
                 CHANCE
                 ,
                 shown
                 most
                 Absurd
                 and
                 Senseless
                 .
                 What
                 CHANCE
                 truly
                 is
                 .
                 How
                 Groundlessly
                 some
                 Christian
                 Philosophers
                 ,
                 (
                 the
                 Ideists
                 )
                 do
                 
                   in
                   part
                
                 violate
                 this
                 Method
                 of
                 GOD's
                 Ordinary
                 Providence
                 ;
                 Demonstrated
                 .
                 The
                 Witty
                 Folly
                 of
                 Stoical
                 FATALITY
                 confuted
                 and
                 exploded
                 .
                 The
                 Application
                 of
                 this
                 Doctrine
                 to
                 our
                 own
                 Duties
                 .
              
            
          
           
             
             A
             Rational
             Explication
             OF
             The
             Mystery
             of
             the
             most
             Blessed
             TRINITY
             .
          
        
      
    
     
       
         
         
         
           Trans-natural
           Philosophy
        
         :
         OR
         ,
         METAPHYSICKS
         .
      
       
         
           
             BOOK
             I.
          
           Of
           the
           ESSENCES
           of
           Compound
           Entities
           .
        
         
           
             
               CHAP.
               I.
            
             Of
             POWER
             and
             ACT.
             
          
           
             1.
             
             ALL
             Mankind
             must
             necessarily
             have
             the
             Notions
             of
             POWER
             and
             ACT
             ,
             or
             know
             what
             those
             Words
             
             mean.
             For
             ,
             since
             all
             Mankind
             do
             ,
             in
             their
             Common
             Language
             ,
             use
             to
             say
             that
             such
             a
             Thing
             which
             
               was
               not
            
             before
             ,
             
               can
               be
            
             or
             exist
             ;
             as
             also
             that
             Fire
             
             
               can
               be
               made
            
             of
             Wood
             ,
             that
             Water
             
               can
               be
               made
               Hot
            
             ,
             and
             such
             like
             ;
             and
             this
             in
             innumerable
             Occasions
             ;
             And
             ,
             't
             is
             Evident
             ,
             that
             the
             word
             [
             can
             ]
             does
             ,
             in
             those
             Speeches
             ,
             signifie
             the
             Power
             to
             Exist
             ,
             be
             made
             of
             Wood
             ,
             be
             made
             Hot
             ,
             &c.
             and
             the
             other
             words
             do
             signify
             the
             Acts
             which
             answer
             to
             those
             Powers
             ;
             and
             ,
             by
             reason
             of
             which
             ,
             when
             they
             come
             to
             have
             those
             Acts
             ,
             they
             are
             truly
             said
             to
             be
             Actually
             such
             as
             the
             words
             which
             correspond
             to
             those
             Powers
             do
             import
             .
             Also
             ,
             since
             all
             Mankind
             have
             in
             their
             Minds
             the
             Meaning
             of
             those
             Words
             which
             themselves
             do
             intelligently
             use
             ;
             and
             the
             Meaning
             of
             any
             Word
             i●
             the
             same
             with
             that
             which
             we
             cali
             their
             Noti●●
             exprest
             by
             that
             Word
             ,
             which
             Notion
             we
             have
             in
             our
             Minds
             when
             we
             use
             that
             Word
             ;
             It
             follows
             evidently
             ,
             that
             All
             Mankind
             must
             necessarily
             have
             the
             Notions
             of
             POWER
             and
             ACT
             ,
             
               o●
               Know
            
             what
             those
             Words
             mean.
             
          
           
             2.
             
             Hence
             is
             gathered
             that
             there
             are
             three
             So●●●
             of
             Power
             and
             Act
             :
             For
             ,
             since
             
             we
             can
             truly
             say
             that
             such
             〈◊〉
             Thing
             ,
             newly
             generated
             ,
             
               was
               〈◊〉
            
             and
             
               now
               is
            
             ;
             and
             't
             is
             most
             Self
             evident
             that
             
               could
               not
               be
            
             which
             had
             not
             a
             Possibility
             ,
             or
             
               Power
               to
               be
            
             ;
             't
             is
             manifest
             that
             the
             Thing
             had
             a
             Possibility
             ,
             or
             
               Power
               to
               be
            
             ;
             that
             i●
             had
             a
             Power
             to
             that
             Act
             ,
             call'd
             Existence
             .
             Agai●
             since
             we
             see
             that
             Thing
             call'd
             Wood
             turn'd
             in●●
             that
             Thing
             call'd
             Fire
             ;
             we
             are
             hence
             forced
             〈◊〉
             have
             the
             Notion
             of
             a
             Power
             in
             the
             
               former
               Thing
            
             to
             become
             this
             
               later
               Thing
            
             ;
             that
             is
             a
             Power
             〈◊〉
             the
             Notion
             of
             [
             Thing
             ]
             or
             [
             Substance
             :
             ]
             which
             is
             clearly
             distinct
             from
             the
             Power
             to
             [
             
               Existence
               ▪
            
             Lastly
             ,
             since
             we
             see
             that
             
               Existent
               Things
            
             ,
             (
             v.
             〈◊〉
             
             Bodies
             ,
             )
             tho'
             Unchang'd
             as
             to
             the
             Notion
             of
             Thing
             ,
             have
             a
             Power
             to
             be
             many
             ways
             Alter'd
             or
             otherwise
             than
             they
             were
             ,
             either
             Inwardly
             or
             Outwardly
             ;
             v.
             g.
             to
             be
             
               Bigger
               ,
               Hot
               ,
               Related
            
             ;
             as
             also
             to
             Act
             ,
             or
             Suffer
             ;
             to
             be
             in
             a
             different
             Time
             or
             Place
             ;
             to
             be
             Situated
             ,
             or
             outwardly
             Habited
             thus
             or
             thus
             ;
             it
             is
             no
             less
             Evident
             that
             there
             is
             Another
             sort
             of
             Power
             in
             the
             Thing
             or
             Individuum
             ,
             tho'
             remaining
             the
             same
             Thing
             ,
             or
             Unchang'd
             as
             to
             the
             Notion
             of
             THING
             ,
             to
             have
             those
             
               Accidental
               Acts
            
             ,
             or
             Modes
             ,
             
               in
               it
            
             ,
             or
             else
             Apply'd
             
               to
               it
            
             ;
             which
             kind
             of
             Power
             is
             most
             Evidently
             Different
             from
             the
             
               other
               two
            
             .
             Wherefore
             't
             is
             manifest
             that
             there
             are
             Three
             sorts
             of
             Power
             .
             One
             ,
             which
             the
             
               Whole
               Thing
            
             has
             to
             that
             Act
             call'd
             Existence
             :
             A
             Second
             ,
             which
             the
             Thing
             ,
             according
             to
             some
             Part
             of
             it
             ,
             as
             it
             were
             (
             which
             we
             call
             Matter
             )
             has
             to
             be
             Another
             Thing
             :
             A
             Third
             ,
             which
             the
             
               Thing
               Existing
            
             has
             to
             it
             's
             
               Accidental
               Acts
            
             ,
             or
             to
             the
             Modes
             or
             Manners
             how
             it
             is
             .
          
           
             3.
             
             The
             First
             sort
             of
             Power
             belongs
             to
             
               all
               Things
            
             whatever
             ,
             but
             the
             
               First
               Self-existent
            
             
             Being
             .
             For
             ,
             since
             the
             very
             Notion
             of
             All
             Things
             but
             the
             First
             
               Self-existent
               Being
            
             ,
             imports
             that
             they
             are
             such
             as
             have
             not
             Actual
             Being
             or
             Existence
             of
             themselves
             ,
             or
             ●…om
             their
             own
             Essence
             or
             Nature
             ;
             and
             therefore
             (
             not
             being
             able
             to
             give
             it
             to
             themselves
             )
             ●…ey
             must
             receive
             it
             from
             Another
             ;
             and
             yet
             't
             is
             no
             ●…s
             manifest
             they
             
               could
               have
               had
            
             Being
             given
             them
             by
             that
             Other
             ,
             or
             by
             the
             
               First
               Being
            
             ;
             because
             they
             now
             
               Actually
               have
               it
            
             ,
             and
             a
             ●…hing
             
               cannot
               actually
               receive
            
             that
             which
             it
             has
             
             no
             Power
             ,
             or
             Possibility
             ,
             to
             receive
             ;
             It
             follow●…
             that
             this
             Power
             to
             have
             Actual
             Being
             or
             Existence
             ,
             must
             belong
             to
             all
             Things
             which
             we
             call
             Creatures
             ;
             that
             is
             to
             all
             but
             the
             First
             Self-Existent
             Being
             .
          
           
             4.
             
             This
             Power
             of
             Existing
             which
             belongs
             t●…
             to
             all
             Creatures
             is
             also
             Essenti●…
             to
             them
             .
             For
             ,
             since
             we
             cannot
             
             have
             a
             Formal
             Notion
             of
             Nothing
             ;
             nor
             of
             a
             Thing
             under
             the
             precise
             Notion
             of
             Ens
             ,
             but
             we
             must
             conceiv●…
             it
             constituted
             such
             by
             some
             Formal
             Cause
             or
             other
             ,
             Proper
             to
             it's
             Nature
             ;
             which
             Form●…
             Constituent
             of
             Ens
             we
             call
             it's
             Essence
             ;
             and
             Essence
             speaks
             something
             that
             concerns
             Be●…
             one
             way
             or
             other
             ,
             and
             involves
             it
             in
             its
             Signification
             ;
             and
             the
             Essence
             of
             Creatures
             does
             n●…
             include
             
               Actual
               Being
            
             in
             its
             Notion
             ,
             because
             〈…〉
             §
             .
             3.
             they
             have
             it
             from
             Another
             ;
             it
             follo●…
             that
             the
             Essence
             of
             all
             Entia
             or
             Things
             whate●…
             that
             are
             Created
             ,
             or
             of
             all
             Creatures
             ,
             cons●…
             meerly
             in
             their
             Potentiality
             or
             Power
             to
             have
             
               Actual
               Being
            
             ;
             which
             we
             call
             their
             Possibility
             .
          
           
             5.
             
             Corollary
             I.
             Hence
             the
             Proper
             Definition
             〈…〉
             
               Created
               Ens
            
             in
             Common
             ,
             〈…〉
             
               That
               which
               has
               a
               Power
               to
               Ex●…
            
             
             or
             ,
             
               That
               which
               is
               Capable
               Existing
            
             .
             I
             mean
             as
             far
             as
             can
             bear
             an
             Exact
             Definition
             which
             I
             say
             ,
             because
             th●…
             which
             we
             use
             here
             for
             a
             Genus
             ,
             and
             whi●…
             we
             are
             forced
             to
             use
             in
             such
             very
             Comm●…
             Notions
             ,
             is
             a
             Transcendent
             ,
             and
             not
             a
             
               Proper
               Genus
            
             ,
             which
             has
             always
             a
             Notion
             
             a
             Determinate
             Sense
             ,
             and
             is
             capable
             to
             be
             Divided
             by
             more
             or
             less
             of
             the
             Generical
             Notion
             as
             by
             it's
             Intrinsecal
             Differences
             ;
             neither
             of
             which
             is
             found
             in
             the
             words
             [
             
               that
               which
            
             ]
             which
             we
             are
             necessitated
             here
             to
             put
             instead
             of
             a
             Genus
             .
          
           
             6.
             
             This
             Power
             to
             the
             Act
             of
             Existence
             ,
             which
             (
             as
             was
             now
             shown
             is
             Essential
             to
             all
             Created
             Beings
             )
             consists
             
             In
             this
             that
             it's
             Nature
             is
             such
             that
             it
             has
             no
             Repugnance
             ,
             Chimericalnes
             ,
             or
             Ground
             of
             Contradiction
             in
             it's
             Notion
             .
             For
             ,
             since
             an
             [
             Impossibility
             ]
             and
             a
             [
             Contradiction
             ]
             are
             in
             effect
             the
             same
             ,
             and
             differ
             only
             in
             this
             that
             Impossibility
             regards
             only
             the
             Incapacity
             any
             ●…ing
             has
             to
             Exist
             
               in
               re
            
             ,
             and
             Contradiction
             the
             ●…capacity
             it
             has
             to
             exist
             
               in
               the
               Understanding
            
             ,
             because
             't
             is
             Opposite
             to
             the
             nature
             of
             Ens
             ,
             which
             is
             it's
             Adequate
             Object
             .
             And
             ,
             since
             all
             Effects
             are
             Possible
             to
             GOD
             which
             do
             not
             imply
             a
             Contradiction
             ;
             and
             those
             Effects
             that
             do
             so
             are
             therefore
             Impossible
             to
             Him
             ,
             because
             (
             Contradictions
             and
             Lies
             being
             the
             Height
             of
             Folly
             )
             they
             are
             Diametrically
             Opposite
             to
             
               GOD's
               Wis●…m
            
             ,
             by
             which
             they
             are
             ,
             (
             if
             at
             all
             )
             to
             have
             existence
             given
             them
             :
             It
             follows
             that
             the
             Power
             which
             Creatures
             have
             to
             Exist
             or
             be
             Created
             ,
             (
             which
             we
             call
             their
             Possibility
             )
             consists
             only
             in
             ●…his
             ,
             that
             there
             is
             no
             Repugnance
             ,
             Chimeri●…lnes
             or
             Ground
             of
             Contradiction
             in
             their
             Natures
             ;
             only
             which
             renders
             them
             Impossible
             .
          
           
           
             7.
             
             Hence
             is
             seen
             ,
             why
             [
             UNUM
             ]
             is
             said
             to
             be
             a
             Property
             of
             Ens
             ;
             and
             in
             what
             the
             Unity
             of
             every
             Entity
             
             consists
             .
             For
             ,
             since
             nothing
             in
             Common
             
               can
               exist
            
             ,
             or
             (
             which
             is
             the
             same
             )
             is
             an
             Ens
             ;
             but
             ,
             to
             be
             an
             Ens
             or
             
               Capable
               of
               Existing
            
             ,
             it
             must
             be
             
               determinately
               This
            
             ;
             and
             ,
             to
             be
             
               determinately
               This
            
             ,
             includes
             to
             be
             
               Different
               from
               all
               others
            
             under
             the
             Notion
             of
             Ens
             :
             Also
             ,
             since
             to
             be
             
               No
               One
            
             ,
             signifies
             to
             be
             None
             ;
             and
             therefore
             to
             be
             
               No
               One
               Ens
            
             is
             to
             be
             
               No
               Ens
            
             ;
             hence
             ,
             nothing
             is
             
               Capable
               of
               Existing
               ▪
            
             or
             an
             Ens
             unless
             it
             is
             Determinate
             under
             the
             Notion
             of
             Ens
             ;
             or
             ,
             
               not
               Two
            
             Entities
             but
             Determinately
             This
             ,
             and
             therefore
             Distinct
             under
             that
             Notion
             
               from
               all
               others
            
             ;
             that
             is
             ,
             unless
             it
             be
             
               Indivisum
               in
               se
            
             and
             
               Divisum
               a
               quolibet
               al●…
            
             under
             the
             precise
             Notion
             of
             Ens
             ;
             which
             is
             the
             very
             Notion
             of
             UNUM
             .
          
           
             8.
             
             The
             Essences
             of
             Things
             antecedently
             to
             their
             
               Actual
               Being
            
             or
             Existence
             ,
             can
             only
             ▪
             be
             in
             the
             Divine
             Intellect
             ▪
             
             For
             ,
             since
             they
             cannot
             be
             themselves
             Actually
             ,
             until
             they
             have
             that
             Act
             which
             is
             the
             Formal
             Cause
             of
             their
             Being
             ,
             
               viz.
               Existence
            
             ,
             given
             them
             ;
             because
             a
             meer
             Possibility
             or
             Power
             to
             be
             ,
             which
             is
             all
             that
             Creatures
             have
             from
             their
             own
             Nature
             ,
             cannot
             give
             or
             denominate
             them
             to
             
               be
               actually
            
             :
             It
             follows
             that
             all
             the
             Existence
             (
             nay
             Possibility
             of
             Existence
             ,
             or
             Essence
             )
             they
             have
             ,
             antecedently
             to
             their
             Being
             or
             Existing
             in
             Nature
             ,
             is
             only
             in
             GOD
             ,
             or
             in
             the
             Divine
             Understanding
             .
          
           
           
             9.
             
             Corollary
             II.
             Hence
             is
             Demonstrated
             from
             the
             
               Altissimae
               Causae
            
             ,
             that
             is
             ,
             from
             the
             Supreme
             Reasons
             
             or
             Mediums
             in
             Metaphysicks
             ,
             viz.
             from
             the
             Nature
             of
             Ens
             and
             Unum
             ,
             that
             the
             Cartesians
             leave
             no
             
               Natural
               Ens
            
             in
             the
             World
             ,
             while
             they
             put
             them
             to
             be
             made
             up
             of
             innumerable
             Particles
             of
             their
             First
             Matter
             ,
             each
             of
             which
             
               could
               exist
               alone
            
             independently
             on
             the
             other
             ,
             and
             so
             each
             of
             them
             was
             an
             Ens.
             Whence
             follows
             that
             each
             Natural
             Body
             ,
             it
             being
             made
             up
             of
             Many
             of
             them
             ,
             is
             truly
             and
             properly
             
               Multa
               Entia
            
             ;
             that
             is
             
               Divisum
               in
               se
            
             under
             the
             Notion
             of
             Ens
             ;
             and
             ,
             consequently
             ,
             not
             Unum
             ;
             and
             therefore
             
               not
               an
               Ens
            
             ,
             or
             a
             Non-Ens
             .
          
           
             10.
             
             Corollary
             III.
             Hence
             is
             Deduced
             how
             the
             Essences
             of
             all
             Things
             are
             
             said
             to
             be
             in
             the
             Divine
             Understanding
             .
             By
             which
             it
             cannot
             be
             meant
             ,
             that
             ,
             as
             they
             are
             in
             GOD
             they
             are
             so
             many
             
               Actually
               Distinct
            
             Formalities
             which
             he
             views
             there
             and
             contemplates
             ;
             for
             this
             would
             put
             a
             Formal
             Dictinction
             of
             many
             Limited
             Beings
             in
             GOD
             ;
             and
             ,
             withall
             ,
             that
             ,
             the
             Object
             ,
             in
             some
             priority
             ,
             anteceding
             the
             Knowledge
             of
             it
             ,
             he
             owes
             his
             Knowledge
             ,
             in
             some
             degree
             ,
             to
             the
             Essences
             of
             Creatures
             .
             Wherefore
             ,
             't
             is
             ,
             Literally
             speaking
             ,
             no
             more
             but
             that
             God
             being
             Infinitely
             Wise
             ,
             and
             being
             by
             His
             Wisdom
             to
             make
             a
             World
             ,
             the
             best
             Order
             of
             which
             is
             to
             
             consist
             of
             such
             and
             such
             particular
             Essences
             put
             in
             Actual
             Being
             ;
             hence
             His
             Knowledge
             antecedes
             both
             their
             Essences
             and
             Existences
             ,
             and
             is
             terminated
             in
             them
             as
             the
             Effects
             of
             his
             Creative
             Wisdom
             .
             Or
             it
             may
             be
             said
             that
             their
             Essence
             (
             by
             §
             .
             6.
             )
             consisting
             in
             their
             
               Possibility
               of
               Being
            
             ;
             they
             are
             said
             to
             be
             
               in
               Him
            
             ,
             because
             he
             gives
             Being
             to
             nothing
             but
             what
             's
             
               Possible
               to
               be
            
             and
             Fit
             for
             the
             Best
             Order
             of
             the
             World
             ;
             and
             not
             to
             what
             's
             Unfitting
             ,
             Impossible
             ▪
             and
             Contradictory
             ;
             which
             being
             the
             highest
             strain
             of
             Folly
             ,
             cannot
             be
             said
             o●
             thought
             of
             
               Infinite
               Wisdom
            
             .
          
           
             11.
             
             Corollary
             V.
             Hence
             also
             is
             understood
             why
             the
             Essences
             of
             Things
             are
             
             said
             to
             be
             
               Eternal
               ,
               viz.
            
             ●
             they
             are
             in
             GOD
             ,
             in
             whom
             is
             the
             whole
             Plenitude
             ●●
             Being
             .
             For
             ,
             otherwise
             ,
             the
             Essences
             of
             all
             Things
             ,
             
               of
               themselves
            
             ,
             and
             as
             they
             are
             
               in
               themselves
            
             ,
             (
             Bodies
             especially
             )
             are
             
               Mutable
               ▪
            
             For
             ,
             since
             no
             Body
             in
             Nature
             is
             
               Capable
               of
               Existence
            
             ,
             nor
             consequently
             ,
             has
             any
             Essence
             ,
             but
             Individuals
             ;
             and
             we
             see
             many
             Individual
             Bodies
             Corrupted
             and
             others
             Generated
             of
             them
             ;
             and
             since
             we
             know
             certainly
             that
             the
             rest
             of
             them
             (
             they
             having
             ▪
             all
             of
             them
             a
             Power
             to
             be
             Alteril
             ,
             nay
             to
             become
             Other
             Things
             )
             are
             liable
             to
             the
             same
             fate
             ;
             't
             is
             evident
             that
             the
             Essences
             of
             all
             the
             Individuals
             in
             Nature
             
               do
               perish
            
             with
             them
             ;
             and
             that
             ,
             
               as
               in
               themselves
            
             ,
             they
             are
             Generable
             and
             Corruptible
             ;
             that
             is
             Temporary
             ,
             and
             far
             from
             Eternal
             .
             Again
             ,
             since
             
             the
             Essences
             of
             
               Pure
               Spirits
            
             or
             Angels
             ,
             they
             being
             Created
             ,
             are
             Indifferent
             to
             Being
             and
             Not-Being
             ;
             there
             is
             no
             Repugnance
             ,
             (
             however
             they
             cannot
             be
             Corrupted
             by
             the
             Operation
             of
             Natural
             Causes
             ,
             as
             Bodies
             can
             )
             why
             ,
             for
             any
             thing
             they
             have
             from
             themselves
             ,
             they
             may
             not
             cease
             to
             be
             as
             well
             as
             Bodies
             may
             .
          
           
             13.
             
             In
             this
             Possibility
             ,
             or
             Non-Repugnance
             to
             Existence
             ,
             which
             is
             Essential
             to
             
             all
             Creatures
             ,
             consists
             also
             the
             Metaphysical
             VERITY
             of
             Things
             .
             For
             ,
             since
             a
             Contradiction
             ,
             which
             is
             grounded
             on
             the
             Impossibility
             of
             the
             Thing
             ,
             is
             the
             Greatest
             of
             Untruths
             :
             which
             put
             ,
             all
             we
             could
             say
             concerning
             any
             thing
             may
             be
             False
             :
             Again
             ,
             since
             all
             we
             can
             truly
             say
             concerning
             any
             Thing
             must
             be
             taken
             from
             the
             Nature
             of
             
               that
               Thing
            
             ,
             (
             for
             otherwise
             we
             should
             discourse
             ●…ther
             of
             Nothing
             ,
             or
             of
             
               Another
               Thing
            
             ,
             and
             not
             of
             It
             ;
             )
             and
             therefore
             if
             the
             Nature
             of
             that
             Thing
             be
             Contradictory
             ,
             Repugnant
             and
             Chimerical
             ,
             all
             we
             could
             say
             of
             it
             must
             necessarily
             be
             False
             :
             It
             follows
             on
             the
             contrary
             ,
             and
             for
             the
             same
             reason
             ,
             that
             all
             the
             Truths
             we
             can
             have
             ,
             when
             we
             Speak
             or
             Discourse
             of
             any
             Thing
             ,
             must
             be
             Grounded
             on
             it's
             Possibility
             or
             Non-Repugnancy
             .
             But
             we
             call
             that
             the
             Metaphysical
             VERITY
             of
             a
             Thing
             on
             which
             is
             Fundamentally
             Grounded
             all
             the
             Formal
             and
             
               Particular
               Truths
            
             we
             have
             ,
             or
             can
             have
             ,
             concerning
             
               that
               Thing
            
             ;
             Therefore
             this
             Possibility
             ,
             or
             Non-Repugnancy
             to
             Existence
             ,
             which
             is
             found
             in
             all
             Creatures
             ,
             and
             is
             Essential
             to
             them
             ,
             is
             that
             in
             which
             consists
             their
             Metaphysical
             VERITY
             .
          
           
           
             14.
             
             Corollary
             VI.
             Hence
             ,
             the
             First
             
               Formal
               Truths
            
             or
             Propositions
             ,
             o●
             (
             which
             is
             the
             same
             )
             our
             
             very
             
               First
               Principles
            
             ,
             are
             those
             which
             speak
             the
             Metaphysical
             Verity
             of
             the
             Thing
             ,
             or
             that
             it
             
               is
               it's
               self
               and
               no
               other
            
             ;
             which
             cannot
             be
             exprest
             otherwise
             than
             by
             
               Identioal
               Propositions
            
             ;
             as
             every
             Attentive
             Reflecter
             ,
             who
             will
             attempt
             to
             do
             it
             any
             other
             way
             ,
             must
             be
             forced
             to
             acknowledge
             ,
          
           
             15.
             
             Corollary
             VII
             .
             Those
             First
             Principles
             can
             only
             be
             of
             Two
             sorts
             ▪
             One
             of
             them
             is
             taken
             from
             the
             
             Essence
             ,
             Nature
             or
             Notion
             of
             the
             Thing
             ;
             v.
             g.
             
               Every
               Thing
               is
               what
               it
               is
               ,
               A
               Man
               is
               a
               Man
               ,
               Quantity
               is
               Quantity
               ,
               Idem
               est
               Idem
               sibi
               ipsi
               ,
               Aequal●
               est
               aequale
               sibi
               ,
               &c.
            
             The
             Other
             from
             it
             ▪
             Existence
             :
             v.
             g.
             
               What
               is
               ,
               is
               ;
               'T
               is
               Impossible
               the
               same
               thing
               should
               be
               and
               not
               be
               at
               once
               ▪
               Existence
               is
               Existence
               ;
               Self-Existence
               is
               Self-Existence
               ,
               &c.
               
            
             The
             Use
             and
             Necessity
             of
             which
             seemingly
             Dry
             and
             Insignificant
             Propositions
             is
             shown
             at
             large
             in
             my
             
               Method
               to
               Science
            
             ,
             B.
             2.
             
             Less
             .
             2.
             and
             ,
             in
             my
             
               Solid
               Philosophy
               Asserted
            
             ,
             Reflexion
             19.
             and
             more
             at
             large
             in
             my
             NON-ULTRA
             .
          
           
             15.
             
             Cor●ll●ry
             VIII
             .
             Hence
             also
             is
             seen
             ,
             how
             ▪
             and
             in
             what
             good
             sense
             ,
             some
             
             Propositions
             are
             said
             to
             be
             
               aeternae
               Veritatis
            
             ;
             viz.
             
               à
               parte
               post
            
             ,
             (
             as
             the
             Schools
             phrase
             it
             )
             or
             so
             that
             they
             
               can
               never
               cease
               to
               be
               True.
            
             For
             ,
             since
             no
             Proposition
             
             can
             be
             
               at
               all
            
             ,
             or
             
               any
               where
            
             ,
             but
             in
             such
             Knowing
             Substances
             ,
             as
             working
             by
             Abstracted
             Notions
             ,
             do
             frame
             a
             Subject
             and
             Predicate
             by
             conceiving
             the
             Thing
             diversly
             ;
             and
             compounding
             again
             those
             Notions
             into
             a
             Proposition
             .
             Also
             ,
             since
             this
             manner
             of
             Knowing
             a
             Thing
             by
             
               Abstract
               ,
               Partial
            
             and
             Inadequate
             Notions
             can
             only
             be
             found
             in
             the
             Soul
             of
             Man
             ,
             which
             gleans
             her
             Knowledge
             by
             piece-meal
             from
             various
             Impressions
             on
             the
             Senses
             ;
             and
             not
             in
             Angels
             ,
             which
             comprehend
             the
             whole
             Thing
             at
             once
             by
             
               Simple
               Intuition
            
             ,
             much
             less
             in
             GOD.
             Hence
             ,
             the
             Soul
             (
             as
             will
             be
             prov'd
             )
             being
             Immortal
             ,
             all
             the
             Affections
             or
             Modes
             ,
             consistent
             with
             her
             Nature
             (
             as
             all
             True
             Propositions
             are
             )
             must
             likewise
             continue
             and
             remain
             in
             her
             for
             ever
             ;
             since
             neither
             can
             there
             be
             any
             reason
             on
             the
             Subject's
             side
             ,
             why
             they
             should
             decay
             or
             perish
             :
             Nor
             on
             the
             Objects
             ,
             because
             GOD
             has
             unalterably
             fixt
             the
             Essences
             of
             Things
             ,
             from
             which
             all
             True
             Propositions
             are
             taken
             ,
             and
             on
             which
             they
             are
             Grounded
             .
             Whence
             those
             Propositions
             must
             be
             
               Eternally
               True
            
             ,
             meaning
             by
             those
             words
             ,
             
               à
               parte
               post
            
             ;
             nor
             can
             they
             be
             so
             ,
             
               à
               parte
               ante
            
             ,
             because
             the
             Soul
             ,
             their
             only
             Subject
             ,
             is
             not
             such
             her self
             .
          
           
             17.
             
             The
             Second
             Sort
             of
             POWER
             ,
             which
             is
             the
             Power
             to
             the
             Notion
             of
             [
             Thing
             ]
             as
             it
             is
             found
             in
             Nature
             ,
             
             must
             have
             such
             an
             ACT
             corresponding
             to
             it
             as
             determines
             the
             Power
             to
             be
             This
             or
             That
             
             Thing
             in
             Nature
             .
             For
             ,
             since
             the
             Notion
             of
             [
             Thing
             ]
             is
             very
             Common
             ,
             and
             the
             Power
             to
             be
             a
             Thing
             adds
             to
             it
             still
             more
             Indetermination
             ;
             and
             ,
             what
             's
             Common
             to
             All
             ,
             and
             Indeterminate
             to
             Any
             Thing
             ,
             cannot
             particularize
             ,
             or
             constitute
             This
             or
             That
             Thing
             ;
             and
             only
             This
             or
             That
             Thing
             ,
             and
             not
             Thing
             
               in
               Common
            
             ,
             or
             what
             's
             Indeterminate
             to
             every
             Thing
             ,
             can
             exist
             in
             Nature
             :
             It
             follows
             ,
             that
             either
             there
             must
             be
             no
             Particular
             Bodies
             in
             Nature
             ,
             that
             is
             
               No
               One
            
             Body
             ,
             or
             (
             which
             is
             the
             same
             )
             
               No
               Body
            
             at
             all
             in
             the
             whole
             World
             ;
             or
             else
             it
             must
             be
             granted
             that
             there
             must
             be
             such
             an
             Act
             corresponding
             to
             this
             Sort
             of
             Power
             ,
             which
             so
             determines
             it
             as
             to
             constitute
             This
             or
             That
             Body
             in
             particular
             .
             Which
             Second
             Sort
             of
             Act
             is
             call'd
             by
             the
             Schools
             the
             SUBSTANTIAL
             or
             
               ESSENTIAL
               FORM
            
             ;
             and
             this
             Second
             Sort
             of
             Power
             ,
             which
             answers
             to
             that
             Act
             ,
             and
             is
             Determin'd
             by
             it
             ,
             is
             call'd
             MA●TER
             .
          
           
             18.
             
             Hence
             those
             Things
             which
             include
             in
             their
             Natures
             this
             Second
             sort
             of
             
             Power
             and
             its
             correspondent
             Act
             ,
             which
             use
             to
             be
             call'd
             Matter
             and
             Form
             ,
             are
             said
             to
             be
             Compounded
             of
             them
             ;
             because
             such
             a
             kind
             of
             Thing
             involves
             in
             it self
             ,
             and
             consequently
             ,
             causes
             in
             us
             ,
             and
             verifies
             the
             Conceptions
             of
             somewhat
             according
             to
             which
             that
             Thing
             is
             Indeterminate
             ,
             and
             somewhat
             according
             to
             which
             it
             is
             Determinate
             under
             the
             Notion
             of
             Thing
             or
             Ens
             ,
             which
             two
             Considerations
             do
             comprehend
             all
             that
             can
             be
             conceiv'd
             belonging
             to
             the
             Nature
             of
             such
             a
             kind
             of
             Thing
             ,
             as
             to
             that
             Notion
             precisely
             :
             which
             kind
             of
             
               Compound
               Thing
            
             we
             call
             a
             BODY
             .
          
           
           
             19.
             
             This
             Second
             sort
             of
             Power
             called
             .
             [
             Matter
             ]
             is
             the
             sole
             Ground
             of
             all
             Change
             and
             Mutability
             .
             For
             ,
             since
             whatever
             
             Thing
             is
             Determinate
             ,
             is
             Fixt
             by
             that
             which
             formally
             Determines
             it
             ,
             to
             be
             
               That
               Thing
            
             it
             is
             and
             
               no
               Other
            
             ;
             't
             is
             manifest
             that
             from
             the
             nature
             of
             that
             Act
             or
             Form
             ,
             which
             ,
             by
             Determining
             the
             Matter
             ,
             makes
             that
             Thing
             
               be
               what
               it
               is
            
             ,
             no
             Change
             into
             another
             can
             proceed
             .
             Wherefore
             ,
             since
             (
             by
             §
             .
             17
             ,
             18.
             )
             there
             can
             be
             nothing
             else
             Conceivable
             belonging
             to
             such
             a
             particular
             Thing
             ,
             or
             Body
             ,
             but
             its
             Power
             to
             be
             such
             a
             Thing
             ,
             and
             its
             Act
             which
             Determines
             that
             Power
             and
             formally
             constitutes
             it
             such
             a
             Thing
             ,
             that
             is
             ,
             the
             Matter
             and
             the
             Form
             ;
             and
             from
             the
             Act
             or
             Form
             ,
             as
             far
             as
             is
             on
             it's
             part
             ,
             no
             Mutability
             ,
             or
             Change
             from
             what
             that
             Act
             made
             it
             ,
             ●…n
             proceed
             ;
             it
             follows
             necessarily
             that
             all
             Change
             and
             Mutability
             under
             the
             Notion
             of
             Thing
             must
             proceed
             from
             the
             Power
             or
             Matter
             .
             Again
             ,
             since
             all
             Accidental
             Acts
             ,
             or
             Modes
             ,
             do
             no
             less
             ,
             in
             their
             way
             ,
             Determine
             and
             Constitute
             the
             Thing
             to
             be
             actually
             such
             as
             that
             Accident
             is
             apt
             to
             make
             it
             ,
             (
             or
             to
             
               be
               after
               such
               a
               Manner
            
             )
             as
             well
             as
             the
             
               Essential
               Act
            
             or
             Form
             did
             Determine
             and
             Constitute
             it
             to
             be
             
               This
               Thing
            
             and
             
               no
               other
               Thing
            
             ;
             and
             that
             their
             whole
             Notion
             or
             Nature
             is
             terminated
             in
             their
             making
             it
             
               Actually
               such
            
             ;
             it
             follows
             that
             from
             those
             
               Accidental
               Acts
            
             ,
             or
             those
             Modes
             ,
             precisely
             ,
             nothing
             can
             have
             any
             Ground
             to
             be
             Alter'd
             ,
             or
             to
             have
             Another
             Mode
             or
             Accident
             .
             Wherefore
             ,
             all
             Change
             and
             Mutability
             ,
             whether
             Substantial
             or
             Accidental
             ,
             can
             be
             refunded
             into
             nothing
             but
             
             meerly
             into
             the
             Power
             ,
             or
             Matter
             ,
             as
             it
             's
             only
             Ground
             ▪
          
           
             20.
             
             Corollary
             IX
             .
             Hence
             is
             demonstrated
             ,
             that
             if
             there
             can
             be
             any
             
               Pure
               Acts
            
             which
             have
             no
             Power
             or
             Matter
             
             in
             them
             ,
             (
             as
             will
             be
             shown
             hereafter
             there
             can
             )
             such
             a●
             are
             Angels
             and
             
               Souls
               Separated
            
             ,
             they
             must
             be
             naturally
             Immutable
             ,
             both
             Substantially
             and
             Accidentally
             .
             See
             
               Method
               to
               Science
            
             B.
             3.
             
             L.
             7.
             
             Thesis
             6.
             and
             
               Raillery
               Defeated
            
             from
             §
             .
             49.
             to
             §
             .
             59.
             
          
           
             21.
             
             The
             Third
             sort
             of
             Power
             is
             that
             which
             the
             Thing●
             consisting
             of
             Matter
             
             and
             Form
             ,
             and
             having
             ,
             over
             and
             above
             ,
             it
             's
             Ultimate
             Act
             of
             Existing
             ,
             has
             to
             the
             Modes
             or
             
               Accidental
               Acts
            
             belonging
             to
             it
             ;
             as
             was
             mention'd
             §
             .
             2.
             and
             shown
             particularly
             in
             my
             Method●
             B.
             1.
             
             Less
             .
             2.
             
          
           
             22.
             
             Tho'
             these
             
               Accidental
               Acts
            
             ,
             or
             Modes
             ,
             (
             a●
             is
             shown
             above
             Coroll
             .
             III.
             and
             in
             my
             METHOD
             ,
             B.
             1.
             
             Less
             ,
             4.
             
             §
             .
             1
             ,
             2.
             )
             
             are
             not
             Things
             in
             the
             First
             and
             Proper
             signification
             of
             the
             word
             [
             Thing
             ,
             ]
             but
             only
             in
             a
             
               Secondary
               Improper
            
             and
             Analogical
             Sense
             ;
             yet
             they
             have
             ,
             notwithstanding
             ,
             their
             Improper
             and
             Analogie●
             Essences
             ;
             (
             as
             has
             also
             every
             Abstract
             Notion
             of
             ▪
             Conception
             we
             have
             of
             the
             Thing
             )
             and
             ,
             consequently
             ,
             their
             Nature
             is
             sixt
             to
             
               be
               what
               it
               is
               and
               no
               other
               .
            
             Whence
             they
             have
             also
             their
             Improper
             (
             but
             yet
             Real
             )
             
               Metaphysical
               Verity
            
             ,
             and
             
               First
               Principles
            
             peculiar
             to
             their
             Natures
             ,
             as
             well
             as
             Things
             ,
             properly
             so
             call'd
             ,
             or
             Substances
             have
             .
             
             So
             that
             whoever
             ,
             in
             Discoursing
             of
             Quantity
             ,
             ●
             .
             g.
             or
             Action
             ,
             makes
             Quantity
             (
             by
             consequence
             )
             〈…〉
             
               to
               be
               Quantity
            
             ,
             or
             Action
             
               not
               to
               be
               Action
            
             ,
             but
             destroys
             the
             nature
             of
             those
             Modes
             ,
             is
             as
             evidently
             convicted
             of
             Contradiction
             as
             if
             he
             had
             destroy'd
             the
             nature
             of
             a
             Man
             ,
             or
             an
             Animal
             ,
             or
             any
             other
             Substance
             ;
             and
             had
             made
             them
             ,
             by
             consequence
             ,
             
               not
               to
               be
               what
               they
               are
               ,
            
             as
             all
             False
             Discoursers
             do
             .
          
           
             23.
             
             Hence
             is
             clearly
             seen
             what
             is
             meant
             by
             Metaphysical
             Divisibility
             and
             Composition
             ;
             and
             that
             they
             are
             not
             
             ●●ch
             as
             are
             found
             between
             Thing
             ●●d
             Thing
             
               in
               re
            
             ;
             for
             this
             kind
             of
             Composition
             and
             Division
             would
             destroy
             the
             Unity
             and
             Verity
             of
             the
             Thing
             ;
             be●…es
             that
             such
             a
             Composition
             is
             Proper
             to
             Artificial
             things
             ,
             and
             is
             contrary
             to
             the
             Constitu●…
             of
             Natural
             Entities
             ;
             Natural
             Composition
             〈…〉
             was
             shown
             ,
             §
             .
             17
             ,
             18.
             )
             being
             made
             by
             the
             ●…eting
             of
             the
             Matter
             and
             Form
             in
             one
             such
             ●…
             ,
             or
             one
             Body
             .
             That
             Composition
             and
             Divisibility
             then
             which
             we
             call
             Metaphysical
             ,
             is
             of
             the
             Parts
             (
             as
             it
             were
             )
             of
             the
             Thing
             
               as
               it
               is
               in
               ●our
               Understanding
            
             ;
             or
             ,
             of
             the
             Thing
             
               as
               concelv'd
            
             by
             us
             thus
             ,
             and
             the
             same
             Thing
             
               as
               concelv'd
            
             by
             us
             otherwise
             .
             For
             out
             of
             our
             Conception
             ,
             or
             Understanding
             ,
             there
             is
             no
             Actual
             Distinction
             of
             Matter
             and
             Form
             ,
             of
             Substance
             and
             
               Accidents
               ,
               &c.
            
             tho'
             there
             is
             Ground
             in
             the
             thing
             ,
             as
             it
             is
             the
             Object
             of
             our
             Imperfect
             pitch
             of
             Understanding
             ,
             not
             able
             to
             comprehend
             all
             that
             may
             be
             thought
             of
             it
             
               at
               once
            
             ,
             why
             we
             thus
             frame
             Abstract
             ,
             Partial
             and
             Inadequate
             Conceptions
             of
             it
             ,
             or
             (
             which
             is
             the
             same
             )
             why
             
             we
             thus
             Divide
             or
             Distinguish
             it
             .
             And
             ,
             hence
             it
             comes
             ,
             that
             ,
             since
             there
             can
             be
             no
             Contradiction
             ,
             (
             nor
             consequently
             Impossibility
             )
             unless
             we
             ▪
             Affirm
             and
             Deny
             in
             the
             
               same
               Respect
            
             ;
             therefore
             as
             there
             is
             no
             Contradiction
             ,
             in
             such
             a
             case
             ,
             in
             our
             Understanding
             ,
             because
             these
             Respects
             there
             are
             Diverse
             ;
             so
             there
             is
             no
             Impossibility
             
               in
               Nature
            
             ,
             but
             the
             Thing
             may
             be
             
               Chang'd
               ,
               Distinguisht
               ,
               Acted
            
             upon
             ,
             or
             Act
             ,
             according
             to
             some
             of
             those
             Respects
             or
             Conceptions
             ;
             and
             yet
             be
             
               not-Chang'd
               ,
               not-Act
            
             or
             Suffer
             according
             to
             others
             of
             them
             ▪
             as
             will
             be
             seen
             by
             Instances
             hereafter
             .
          
           
             24.
             
             Corollary
             X.
             This
             Doctrine
             ,
             particularly
             this
             last
             Clause
             ,
             were
             the
             words
             Ens
             or
             
               Substance
               ,
               Nature
               ,
               Suppositum
               ,
               Person
               ,
               Existence
               ,
            
             and
             Subsistence
             ,
             exactly
             Distinguisht
             ,
             and
             distinctly
             understood
             ,
             will
             be
             signally
             Useful
             to
             defeat
             almost
             all
             the
             Arguments
             ,
             drawn
             from
             Reason
             ,
             by
             the
             Deists
             ;
             and
             if
             well
             reflected
             on
             ,
             clears
             many
             Objection●
             brought
             against
             the
             B.
             Trinity
             ,
             by
             the
             Soci●ians
             ,
             and
             other
             Anti-Trinitarians
             ,
             opposing
             the
             Christian
             Tenet
             of
             the
             Unity
             of
             the
             Divine
             Nature
             in
             Three
             Persons
             ;
             and
             to
             confute
             ,
             (
             as
             far
             as
             it
             impugns
             that
             Tenet
             it self
             )
             that
             Treatise
             ,
             Entituled
             ,
             [
             
               A
               Letter
               to
               the
               Reverend
               the
               Clergy
               of
               both
               Universities
               ,
               concerning
               the
               Trinity
               and
               the
               Athanasian
               Creed
               .
            
             ]
             Which
             tho'
             it
             seems
             to
             be
             the
             utmost
             Effort
             of
             those
             Parties
             ,
             and
             has
             a
             very
             plausible
             Appearance
             to
             those
             who
             either
             are
             not
             well
             skill'd
             in
             ,
             or
             do
             not
             well
             reflect
             on
             the
             Laws
             of
             Predication
             and
             the
             Use
             of
             Humane
             Language
             in
             parallel
             Cases
             ;
             yet
             it
             is
             easie
             to
             show
             ,
             that
             that
             piece
             of
             Wit
             and
             Fancy
             is
             
             utterly
             void
             of
             Art
             and
             
               good
               Sense
            
             ;
             and
             that
             the
             Christian
             Thesis
             it self
             ,
             if
             rightly
             represented
             ,
             is
             perfectly
             consonant
             to
             the
             Nature
             of
             the
             Subject
             ,
             (
             the
             DEITY
             )
             and
             to
             
               Right
               Reason
            
             ;
             and
             that
             there
             is
             no
             more
             show
             of
             Contradiction
             that
             that
             most
             Simple
             Being
             should
             verifie
             Sending
             and
             being
             
               Sent
               ,
               Generating
            
             and
             being
             Generated
             ,
             and
             such
             like
             ,
             tho'
             they
             be
             Opposites
             ;
             than
             it
             is
             that
             the
             same
             Infinite
             Being
             ,
             when
             GOD
             
               knows
               himself
            
             ,
             (
             which
             themselves
             grant
             )
             should
             ,
             notwithstanding
             it
             's
             most
             perfect
             Simplicity
             ,
             verifie
             that
             he
             is
             the
             Knower
             and
             thing
             Known
             ;
             which
             are
             as
             much
             
               Relatively
               Opposite
            
             as
             are
             any
             of
             the
             Others
             .
             Lastly
             ,
             it
             may
             be
             shown
             very
             evidently
             ,
             that
             all
             the
             while
             they
             oppose
             the
             Doctrine
             of
             the
             Trinity
             ,
             those
             witty
             Gentlemen
             do
             quite
             mistake
             the
             whole
             Question
             ,
             by
             confounding
             what
             the
             Deity
             is
             
               in
               it's
               self
            
             ,
             abstracting
             from
             any
             order
             to
             our
             Conceptions
             ,
             or
             rather
             ,
             as
             it
             is
             above
             our
             Conceptions
             ,
             (
             according
             to
             which
             consideration
             we
             cannot
             think
             or
             speak
             of
             it
             at
             all
             ;
             )
             with
             what
             GOD
             is
             
               as
               conceiv'd
            
             by
             us
             ;
             or
             what
             ,
             as
             He
             is
             the
             Object
             of
             our
             Understanding
             ,
             His
             Infinite
             Essence
             obliges
             us
             truly
             to
             conceive
             and
             affirm
             of
             Him.
             All
             which
             may
             perhaps
             ,
             particularly
             and
             at
             large
             be
             shown
             hereafter
             .
          
           
             25.
             
             Corol.
             VI.
             The
             same
             Doctrine
             clears
             the
             Mystery
             of
             the
             Incarnation
             
             from
             the
             least
             semblance
             of
             Contradiction
             ;
             and
             shows
             how
             not
             only
             Possible
             ,
             but
             consonant
             to
             right
             Reason
             
             it
             is
             ,
             that
             the
             Humanity
             of
             our
             B.
             Saviour
             may
             be
             Assum'd
             by
             the
             Second
             Person
             of
             the
             B.
             Trinity
             ,
             and
             yet
             
               not
               be
               Assum'd
            
             by
             either
             of
             the
             other
             Persons
             .
             As
             also
             how
             that
             Person
             may
             supply
             to
             it
             ,
             or
             be
             united
             to
             it
             immediately
             according
             to
             the
             Subsistence
             or
             Personality
             ;
             and
             yet
             
               not
               be
            
             thus
             United
             to
             it
             formally
             according
             to
             it's
             Nature
             or
             Essence
             .
             And
             the
             same
             may
             be
             said
             of
             the
             same
             Doctrine
             in
             order
             to
             some
             other
             Revealed
             Mysteries
             of
             Christian
             Faith
             ,
             which
             I
             here
             ,
             forbear
             to
             mention
             .
          
           
             26.
             
             Corollary
             VI.
             Hence
             is
             clearly
             discern'd
             ▪
             what
             is
             the
             Difference
             between
             Logical
             and
             
               Metaphysical
               ABSTRACTION
            
             ;
             
             and
             that
             Logical
             Abstraction
             is
             of
             the
             Generical
             or
             Specifical
             (
             that
             is
             ,
             of
             
               more
               Common
            
             )
             Notions
             from
             the
             Inferio●●
             ones
             ;
             which
             is
             done
             by
             taking
             from
             these
             later
             that
             precise
             Consideration
             iu
             which
             they
             Agree
             ,
             leaving
             out
             those
             in
             which
             they
             Disagree
             ;
             that
             is
             ,
             by
             taking
             meerly
             what
             belongs
             to
             the
             Genus
             or
             Generical
             Notion
             ;
             and
             leaving
             out
             ,
             or
             Abstracting
             from
             the
             Differences
             .
             Whereas
             Metaphysical
             Abstraction
             regards
             only
             this
             ,
             that
             the
             Notion
             ,
             Nature
             or
             Essence
             of
             the
             One
             is
             not
             the
             precise
             Notion
             ,
             Nature
             or
             Essence
             of
             the
             Other
             ;
             or
             that
             both
             the
             One
             and
             the
             Other
             are
             
               different
               Respects
            
             or
             Considerations
             of
             the
             Thing
             ;
             tho'
             they
             do
             ,
             both
             of
             them
             ,
             stand
             upon
             the
             same
             Level
             ,
             and
             neither
             of
             them
             be
             Higher
             or
             Lower
             in
             the
             way
             of
             Predication
             ,
             or
             in
             the
             Extent
             of
             their
             Notion
             ,
             than
             the
             other
             .
             
             In
             which
             later
             Sense
             of
             the
             word
             [
             Abstraction
             ]
             we
             use
             to
             say
             that
             our
             Soul
             works
             ,
             or
             knows
             things
             ,
             by
             Abstract
             or
             Inadequate
             Notions
             .
          
           
             27.
             
             From
             what
             is
             said
             above
             ,
             't
             is
             manifest
             that
             there
             can
             be
             no
             
               Actual
               Parts
            
             in
             any
             Ens
             whatever
             ;
             whether
             we
             conceive
             
             it
             under
             the
             Notion
             of
             Ens
             ;
             or
             of
             such
             an
             Ens
             ,
             call'd
             Body
             ;
             or
             ,
             as
             affected
             with
             such
             an
             Intrinsecal
             Mode
             or
             Accident
             ,
             v.
             g.
             Quantity
             ,
             or
             any
             of
             the
             rest
             .
             For
             ,
             since
             to
             Distinguish
             cannot
             belong
             to
             the
             Power
             ,
             (
             it
             being
             of
             it self
             ,
             or
             of
             it's
             own
             nature
             ,
             utterly
             Indistinct
             or
             Indetermi●●te
             ;
             )
             it
             follows
             that
             to
             Distinguish
             must
             properly
             and
             only
             belong
             to
             the
             Act.
             Wherefore
             in
             case
             those
             Parts
             were
             Distinct
             Actually
             ,
             they
             must
             have
             Distinct
             Acts
             ;
             and
             by
             consequence
             ,
             the
             Power
             or
             Subject
             must
             be
             made
             Distinct
             by
             having
             those
             
               Distinct
               Acts
            
             in
             it
             ;
             that
             is
             ,
             the
             Subjects
             must
             be
             More
             under
             that
             Notion
             .
             Therefore
             Unum
             being
             the
             Property
             of
             Ens
             ,
             in
             what
             Sense
             soever
             the
             word
             [
             Ens
             ]
             be
             taken
             ,
             (
             as
             is
             shown
             §
             .
             22.
             )
             there
             would
             ,
             in
             that
             case
             ,
             be
             no
             Unity
             ,
             nor
             consequently
             Entity
             ,
             under
             any
             Notion
             ,
             left
             in
             the
             World.
             To
             explicate
             this
             more
             ●…y
             ,
             and
             show
             it
             particularly
             :
             In
             case
             the
             
             First
             ●●rt
             of
             Power
             call'd
             Ens
             ,
             and
             it's
             Act
             [
             Existence
             ,
             ]
             ●●d
             each
             of
             them
             it
             's
             Proper
             Act
             which
             constitutes
             a
             Thing
             ,
             and
             so
             were
             
               Two
               Things
            
             ,
             nothing
             in
             the
             World
             that
             Exists
             would
             be
             
               One
               Thing
            
             ,
             ●or
             consequently
             ,
             (
             Unum
             being
             the
             Property
             of
             
               Ens
               )
               A
               Thing
            
             ,
             or
             
               Any
               Thing
            
             .
             Also
             ,
             if
             the
             Second
             fort
             of
             
               Power
               [
               Matter
            
             ,
             ]
             and
             it
             's
             Act
             or
             
             Form
             that
             constitutes
             Body
             ,
             were
             
               Two
               Things
            
             ;
             there
             would
             
               be
               no
               One
            
             Thing
             of
             that
             Sort
             ,
             or
             
               no
               one
               Body
            
             ;
             and
             ,
             consequently
             ,
             there
             would
             be
             
               No
               Body
            
             in
             Nature
             .
             And
             ,
             since
             ,
             (
             as
             will
             be
             prov'd
             hereafter
             ,
             L.
             2.
             
             §
             .
             16.
             )
             the
             Complexion
             of
             Accidents
             is
             the
             
               Essential
               Form
            
             which
             constitutes
             Body
             ,
             were
             those
             Accidents
             
               Distinct
               Things
            
             from
             the
             Matter
             ,
             and
             the
             Matter
             from
             them
             ;
             or
             ,
             were
             they
             Distinct
             Things
             
               from
               one
               another
            
             ,
             and
             ,
             therefore
             ,
             each
             of
             them
             were
             Capable
             of
             Existing
             alone
             ,
             or
             properly
             Entia
             ;
             there
             would
             be
             
               no
               One
            
             ,
             or
             No
             Individual
             Body
             in
             the
             World
             ;
             but
             every
             such
             Thing
             would
             be
             a
             Multitude
             or
             Many
             ,
             and
             perhaps
             Innumerable
             .
             Or
             ,
             were
             the
             Parts
             that
             compound
             Quantity
             ,
             (
             or
             ,
             which
             is
             the
             same
             ,
             the
             Parts
             of
             Body
             as
             precisely
             having
             Quantity
             in
             them
             )
             
               Actually
               Distinct
            
             ,
             as
             many
             Schoolmen
             hold
             ;
             then
             ,
             each
             of
             them
             (
             as
             was
             lately
             prov'd
             )
             must
             have
             a
             
               Distinct
               Act
            
             of
             that
             sort
             to
             make
             them
             
               Distinct
               Actually
            
             ;
             whence
             they
             would
             be
             in
             that
             case
             
               Diverse
               Quanta
            
             ,
             or
             Things
             having
             
               divers
               Quantities
            
             in
             them
             :
             Wherefore
             ,
             it
             being
             Demonstrable
             ,
             that
             
               Quantitas
               est
               Divisibilis
               in
               semper
               Divisibilia
               ,
            
             there
             could
             be
             
               no
               Quantum
            
             ,
             or
             Thing
             of
             that
             Kind
             in
             the
             World
             but
             would
             contain
             many
             
               Lesser
               Quantums
            
             in
             it
             ;
             and
             therefore
             there
             could
             be
             
               no
               One
            
             ,
             or
             
               No
               Quantum
            
             ;
             and
             ,
             consequently
             ,
             
               No
               Thing
            
             that
             had
             Quantity
             in
             it
             ,
             found
             in
             Nature
             .
             Add
             ,
             that
             those
             pretended
             Distinct
             
               Actual
               Parts
            
             ,
             must
             be
             distinguisht
             (
             by
             §
             .
             17.
             )
             from
             others
             by
             some
             
               Act
               ▪
            
             and
             yet
             most
             of
             them
             could
             have
             no
             Act
             i●
             them
             to
             Distinguish
             them
             from
             their
             
               Comparts
               ▪
            
             For
             the
             Second
             Power
             [
             Matter
             ,
             ]
             has
             
               no
               Act
            
             at
             all
             in
             it's
             Notion
             to
             distinguish
             it
             actually
             from
             it'●
             Proper
             Form
             ;
             and
             the
             Forms
             themselves
             ,
             whether
             
             Essential
             or
             Accidental
             ,
             are
             meer
             Distinguishers
             ;
             and
             have
             nothing
             in
             their
             Nature
             or
             Notion
             by
             which
             they
             can
             be
             said
             to
             receive
             an
             Act
             ,
             and
             ,
             so
             ,
             become
             the
             Thing
             Distinguished
             .
             Wherefore
             't
             is
             most
             Demonstrable
             by
             Metaphysical
             Mediums
             ,
             that
             there
             can
             be
             no
             
               Actual
               Parts
            
             in
             any
             Compound
             whatever
             .
             Wherefore
             ,
             all
             the
             Parts
             they
             are
             said
             to
             have
             ,
             (
             whether
             they
             be
             Physical
             or
             Metaphysical
             ,
             )
             are
             Potential
             only
             ;
             or
             (
             to
             speak
             more
             properly
             )
             there
             is
             nothing
             but
             
               one
               whole
               Actual
               Ens
            
             ,
             which
             has
             a
             Power
             to
             be
             divided
             into
             Many
             ,
             either
             
               in
               re
            
             ,
             or
             
               in
               intellectu
            
             .
          
           
             28.
             
             Corollary
             VIII
             .
             Whence
             is
             clearly
             Demonstrated
             the
             reason
             of
             that
             Useful
             Maxim
             ,
             [
             
               Actiones
               &
            
             
             
               Passiones
               sunt
               Suppositorum
            
             .
             ]
             For
             that
             which
             Acts
             or
             Suffers
             must
             
               Actually
               Bee
            
             ;
             Wherefore
             ,
             since
             no
             Part
             actually
             is
             ,
             but
             only
             the
             Whole
             ;
             it
             follows
             ,
             that
             only
             the
             Whole
             or
             the
             Suppositum
             can
             be
             said
             in
             proper
             Speech
             to
             Act
             and
             Suffer
             and
             not
             any
             Part
             ;
             or
             ,
             (
             which
             is
             the
             same
             )
             the
             Whole
             
               according
               to
            
             such
             a
             Part.
             Which
             agrces
             perfectly
             with
             the
             Sense
             and
             Language
             of
             Mankind
             ;
             who
             ,
             if
             a
             man
             strikes
             another
             with
             his
             Hand
             upon
             the
             Cheek
             ,
             use
             to
             say
             ,
             [
             He
             struck
             him
             ,
             ]
             where
             ,
             tho'
             he
             [
             He
             ]
             and
             [
             Him
             ]
             signifie
             the
             
               whole
               Suppositum
            
             ;
             yet
             they
             clearly
             mean
             that
             [
             
               He
               ]
               according
               to
            
             such
             a
             Part
             only
             ,
             call'd
             the
             Hand
             ,
             struck
             him
             ;
             and
             that
             the
             Other
             ,
             
               according
               to
            
             such
             a
             Part
             ,
             call'd
             the
             Cheek
             ,
             was
             struck
             ;
             and
             that
             neither
             of
             them
             did
             strike
             ,
             or
             was
             struck
             ,
             
               according
               to
            
             any
             other
             Part.
             
          
           
           
             29.
             
             Hence
             is
             still
             more
             evidently
             Demonstrated
             against
             the
             Cartesians
             ,
             that
             ,
             since
             they
             put
             all
             the
             Things
             in
             Nature
             
             to
             be
             made
             up
             of
             the
             particles
             of
             their
             Three
             Elements
             ▪
             each
             of
             which
             ,
             seeing
             it
             can
             exist
             alone
             ,
             must
             be
             an
             
               Actually-Distinct
               Thi●●
            
             from
             all
             the
             rest
             ;
             they
             leave
             nothing
             in
             Nature
             which
             is
             truly
             
               One
               Ens
            
             ;
             that
             is
             ,
             (
             Unum
             being
             a
             Property
             of
             Ens
             )
             they
             leave
             
               no
               Natural
               E●●
            
             in
             the
             World
             ,
             except
             each
             of
             those
             particles
             may
             be
             thought
             to
             be
             such
             ;
             which
             yet
             ,
             accordi●●
             to
             their
             Doctrine
             ,
             cannot
             be
             said
             .
             For
             ,
             ●in●●
             they
             must
             admit
             Diverse
             Things
             in
             Nature
             call'd
             Bodies
             ,
             and
             those
             things
             that
             Compound
             an
             E●●
             or
             Unum
             in
             Nature
             ,
             cannot
             each
             of
             them
             b●
             an
             Ens
             or
             Unum
             it self
             ;
             Common
             Sense
             telling
             us
             most
             evidently
             ,
             that
             divers
             of
             such
             Components
             would
             make
             the
             Compound
             
               Multa
               E●tia
            
             ,
             or
             
               Divisum
               in
               se
            
             ,
             under
             the
             Notion
             of
             
               Ens
               ▪
            
             and
             not
             an
             Ens
             or
             Unum
             ,
             which
             must
             be
             
               Indivisum
               in
               se
            
             :
             Hence
             follows
             ,
             that
             ,
             for
             want
             of
             Skill
             in
             Metaphysicks
             ,
             they
             leave
             nothing
             in
             Nature
             which
             is
             truly
             
               One
               Natural-Body
            
             or
             
               One
               Ens
               ▪
            
             but
             a
             kind
             of
             Heap
             or
             Aggregate
             of
             
               Ma●●
               ▪
            
             'T
             is
             to
             no
             purpose
             to
             object
             the
             Distinction
             of
             
               Ens
               Completum
            
             and
             Incompletum
             ;
             for
             every
             E●●
             is
             Compleat
             under
             the
             Notion
             of
             Ens
             ,
             or
             Thing
             which
             is
             
               Capable
               of
               Existing
               alone
            
             ;
             as
             each
             of
             those
             Particles
             is
             which
             they
             Club
             into
             One
             Ch●merical
             Ens.
             Nor
             can
             they
             evade
             ,
             by
             saying
             ▪
             that
             the
             Entia
             in
             Nature
             are
             Compounded
             ,
             and
             those
             Particles
             are
             Uncompounded
             ,
             or
             perfectly
             Simple
             :
             For
             ,
             since
             each
             of
             those
             Particles
             is
             Distinct
             from
             the
             rest
             ,
             it
             must
             have
             something
             in
             it
             that
             
             ●●
             common
             to
             them
             all
             ,
             which
             we
             call
             the
             Matter
             ;
             and
             also
             somewhat
             by
             which
             it
             is
             Distinguisht
             from
             all
             the
             other
             Particles
             ,
             which
             we
             call
             it's
             ●ct
             or
             Form.
             Whence
             follows
             ,
             that
             every
             one
             of
             those
             Particles
             ,
             even
             the
             very
             least
             ,
             has
             all
             the
             Composition
             that
             can
             be
             requir'd
             to
             make
             it
             ●●uly
             and
             properly
             a
             
               Corporeal
               Ens
            
             ,
             or
             a
             Body
             ,
             ●specially
             since
             it
             is
             
               Capable
               of
               Existing
            
             alone
             ,
             or
             without
             needing
             the
             help
             of
             any
             other
             :
             And
             therefore
             ,
             none
             of
             those
             Entities
             they
             put
             to
             be
             Compounded
             of
             these
             ,
             is
             truly
             an
             Ens
             or
             Unum
             ;
             ●u●
             a
             Medly
             or
             Aggregate
             of
             Many
             Entities
             ;
             ●●●t
             is
             ,
             't
             is
             
               Non
               unum
            
             ,
             as
             being
             
               Divisum
               in
               se
            
             ac●●●ding
             to
             the
             Notion
             of
             Ens
             ;
             or
             ,
             which
             is
             the
             ●●me
             ,
             being
             a
             
               Non
               Ens
            
             or
             Chimera
             .
          
           
             30.
             
             Hence
             is
             Demonstrated
             ,
             that
             (
             speaking
             of
             ●●dies
             )
             the
             Proper
             Constitution
             ●●
             Composition
             belonging
             to
             an
             
             ●●s
             or
             Thing
             ,
             as
             such
             ,
             is
             that
             Second
             Sort
             of
             Power
             and
             Act.
             For
             ,
             ●oth
             of
             these
             bearing
             in
             their
             Notion
             some
             Respect
             to
             the
             Thing
             as
             it
             is
             an
             Ens
             ;
             and
             ,
             neither
             of
             them
             having
             in
             them
             the
             Notion
             of
             a
             
               WHOLE
               Ens
            
             ,
             since
             neither
             of
             them
             ●●one
             is
             Capable
             of
             Existing
             ;
             it
             follows
             ,
             that
             their
             Proper
             Nature
             is
             to
             be
             
               PARTS
               of
               Ens
            
             ,
             ●nd
             therefore
             't
             is
             Proper
             to
             that
             
               Whole
               Ens
            
             to
             be
             ●ompounded
             of
             Them.
             Again
             ,
             since
             as
             was
             lately
             ●●own
             ,
             no
             
               Natural
               Ens
            
             can
             be
             made
             up
             of
             
             more
             ●ompleat
             Entities
             ,
             each
             of
             which
             have
             both
             ●●wer
             and
             Act
             in
             them
             ;
             because
             in
             that
             case
             ,
             that
             
               Compound
               Ens
            
             would
             be
             Non-Unum
             ,
             and
             therefore
             Non-Ens
             ;
             it
             follows
             necessarily
             ,
             that
             they
             must
             be
             Compounded
             of
             Power
             and
             Act
             ;
             neither
             of
             which
             singly
             ,
             or
             alone
             ,
             can
             have
             that
             
             Composition
             in
             them
             ,
             which
             is
             requisite
             to
             make
             them
             such
             Entia
             .
          
           
             31.
             
             In
             the
             Consistency
             ,
             Compossibility
             or
             Agreeableness
             of
             the
             Act
             and
             Power
             with
             one
             another
             ,
             found
             in
             Corporeal
             
             Substances
             ,
             consists
             the
             Possibility
             or
             Essence
             of
             all
             the
             Bodies
             in
             Nature
             .
             For
             ,
             while
             the
             Power
             is
             Dsterminable
             by
             such
             an
             Act
             ,
             and
             the
             Act
             is
             Determinative
             of
             such
             a
             Power
             ,
             they
             are
             connaturally
             fitted
             to
             one
             another
             ,
             or
             apt
             to
             be
             joyn'd
             in
             order
             to
             Compound
             an
             Ens
             ,
             as
             Proper
             Parts
             to
             such
             a
             Whole
             .
             Which
             frees
             the
             Compound
             from
             Chimericalness
             ,
             Repugnancy
             ,
             and
             Incompossibility
             of
             it's
             Constituent
             Parts
             ;
             because
             neither
             of
             them
             is
             Actually
             an
             Ens
             ,
             and
             yet
             they
             are
             apt
             to
             joyn
             in
             one
             Ens
             ;
             whence
             it
             becomes
             Fit
             for
             Creative
             Wisdom
             to
             give
             to
             such
             a
             kind
             of
             Compound
             ,
             
               Actual
               Being
            
             ,
             or
             Existence
             .
          
           
             32.
             
             Hence
             is
             clearly
             Demonstrated
             ,
             that
             there
             ▪
             is
             no
             Real
             and
             Actual
             Distinction
             found
             in
             any
             one
             single
             
             Thing
             whatever
             
               in
               re
            
             ,
             but
             only
             what
             is
             made
             by
             the
             Understanding
             ,
             or
             what
             's
             found
             in
             the
             Distinct
             Notions
             we
             frame
             of
             it
             ▪
             which
             springs
             from
             the
             
               Metaphysical
               Divisibility
            
             of
             the
             Thing
             ,
             or
             (
             which
             is
             the
             same
             )
             from
             it's
             Power
             to
             ground
             Different
             Conceptions
             in
             u●
             ▪
             For
             ,
             since
             what
             's
             Divisible
             ,
             is
             ,
             for
             that
             very
             regard
             ,
             One
             ;
             (
             for
             ,
             were
             it
             More
             ,
             it
             would
             be
             Divided
             to
             our
             hand
             ,
             and
             not
             Divisible
             )
             it
             follows
             ,
             that
             what
             's
             thus
             Divisible
             by
             our
             Understanding
             ,
             is
             necessitated
             ,
             out
             of
             the
             very
             Terms
             to
             be
             On●
             
             
               in
               it's
               self
            
             before
             our
             Understanding
             came
             to
             Divide
             it
             .
             Whence
             't
             is
             evinced
             most
             evidently
             ,
             that
             before
             this
             Operation
             of
             our
             Understanding
             thus
             Divided
             it
             ,
             by
             making
             Different
             Abstracted
             Conceptions
             of
             it
             ,
             the
             Thing
             (
             tho'
             having
             it's
             Matter
             ,
             Form
             ,
             Existence
             ,
             and
             all
             it's
             Accidents
             in
             it
             )
             was
             
               in
               it's
               self
            
             ,
             or
             as
             it
             was
             
               in
               Nature
            
             ,
             truly
             
               One
               Thing
            
             ;
             or
             
               One
               Ens
            
             ;
             and
             that
             all
             these
             Particulars
             ,
             now
             enumerated
             ,
             are
             Nothing
             but
             meerly
             our
             Different
             
               Conceptions
               ,
               Considerations
            
             ,
             or
             Notions
             of
             it
             ;
             taking
             those
             words
             objectively
             ;
             that
             is
             ,
             indeed
             ,
             the
             very
             same
             Thing
             it self
             as
             diversly
             
               conceiv'd
               ,
               consider'd
            
             ,
             or
             apprehended
             .
             So
             that
             the
             Thing
             gives
             us
             the
             Ground
             of
             Verification
             ,
             and
             our
             Understanding
             the
             
               Formal
               Distinction
            
             ,
             exprest
             by
             the
             Abstractive
             or
             Distinctive
             Particle
             [
             as
             ;
             ]
             to
             answer
             the
             signification
             of
             which
             word
             ,
             nothing
             is
             found
             in
             the
             Thing
             as
             it
             is
             
               in
               re
            
             ,
             or
             
               i●
               Nature
            
             .
          
           
             33.
             
             From
             what
             has
             been
             Discourst
             above
             concerning
             Power
             and
             Act
             ,
             't
             is
             Demonstrable
             how
             many
             Common
             
             Sorts
             or
             Kinds
             of
             Entia
             can
             be
             in
             the
             Universe
             ,
             or
             are
             Possible
             to
             be
             Created
             .
             For
             ,
             since
             nothing
             is
             Capable
             to
             have
             Existence
             given
             it
             but
             what
             's
             Determinate
             ,
             that
             is
             ,
             This
             or
             That
             ;
             and
             the
             meer
             Power
             to
             be
             a
             Thing
             ,
             (
             call'd
             Matter
             )
             is
             utterly
             ●●determinate
             ;
             and
             Act
             is
             the
             Only
             Determiner
             of
             ●●tentiality
             or
             Power
             ;
             and
             therefore
             can
             also
             have
             Determination
             by
             Virtue
             of
             it's
             own
             Nature
             ;
             or
             rather
             bears
             Determination
             in
             it's
             very
             Notion
             :
             It
             follows
             that
             there
             can
             only
             be
             Two
             Sorts
             of
             Things
             Possible
             to
             be
             Created
             ,
             viz.
             Those
             which
             are
             Compounded
             of
             Power
             and
             Act
             ,
             that
             is
             ,
             of
             
             Matter
             and
             Form
             ,
             which
             we
             call
             BODIES
             ;
             a●…
             
               Pure
               Acts
            
             ,
             which
             have
             no
             Power
             or
             Matter
             i●
             them
             ,
             which
             we
             call
             ANGELS
             ,
             or
             SPIRITS
             .
          
           
             34.
             
             Hence
             't
             is
             inferr'd
             ,
             that
             EXISTENCE
             i●
             the
             most
             Formal
             ,
             and
             ,
             consequen●ly
             ,
             
             the
             
               Ultimate
               Act
            
             of
             all
             othe●…
             whatever
             ;
             and
             all
             others
             Pot●●tial
             in
             respect
             of
             it
             .
             For
             ,
             sin●●
             it
             has
             been
             shown
             ,
             §
             .
             3
             ,
             4
             ,
             and
             5.
             that
             the
             Essences
             of
             all
             Creatures
             ,
             whether
             they
             be
             
               P●…
               Acts
            
             ,
             or
             Compounded
             of
             Act
             and
             Power
             ,
             do
             consist
             in
             a
             Possibility
             or
             Power
             to
             Exist
             ;
             and
             much
             more
             ,
             the
             
               Improper
               Essences
            
             of
             their
             
             Accidents
             ●●
             Modes
             ,
             which
             have
             of
             themselves
             not
             so
             much
             as
             a
             Power
             to
             exist
             at
             all
             ,
             but
             by
             means
             ●●
             the
             Ens
             or
             Substance
             ,
             on
             which
             both
             their
             Essen●…
             and
             Existence
             does
             immediately
             depend
             ;
             It
             follows
             that
             Existence
             is
             the
             
               most
               Formal
            
             and
             
               Ultimate
               Act
            
             ,
             as
             supervening
             to
             all
             Created
             Essenc●…
             Imaginable
             ;
             and
             that
             all
             other
             Acts
             ,
             compar●…
             to
             it
             ,
             are
             but
             Potential
             ,
             or
             ,
             as
             it
             were
             ,
             Dispositi●●
             to
             it
             .
             Wherefore
             when
             Angels
             are
             call'd
             
               P●…
               Acts
            
             ,
             't
             is
             to
             be
             understood
             ,
             that
             they
             are
             
             Pure
             ●●
             Free
             from
             that
             Second
             sort
             of
             Power
             ,
             call'd
             
               Matter
               ▪
            
             notwithstanding
             which
             ,
             the
             Essences
             of
             those
             
               P●…
               Acts
            
             ,
             are
             but
             Potential
             in
             respect
             of
             that
             First
             and
             Purest
             Act
             ,
             EXISTENCE
             .
          
           
             35.
             
             Corollary
             VIII
             .
             Wherefore
             [
             Existence
             ]
             ●●
             more
             properly
             call'd
             [
             Actualit●
             ]
             than
             [
             Act
             ;
             ]
             as
             having
             no
             ki●…
             
             of
             Potentiality
             to
             any
             farther
             Act
             ;
             but
             is
             the
             perfect
             Quintessence
             (
             as
             it
             were
             )
             of
             
             Act
             ●●
             self
             ,
             without
             the
             least
             Alloy
             or
             Mixture
             o●
             Power
             ;
             as
             becomes
             the
             Immediate
             Effect
             of
             
             GOD
             ,
             our
             Creatour
             ,
             who
             is
             essentially
             an
             
               Infinite
               Actuality
               of
               Being
            
             ,
             or
             (
             which
             is
             the
             same
             )
             Self-Existent
             ;
             as
             will
             be
             demonstrated
             hereafter
             .
          
           
             36.
             
             Wherefore
             ,
             since
             it
             has
             been
             Demonstrated
             ,
             ●
             .
             4.
             
             That
             the
             very
             Essence
             of
             all
             Created
             Beings
             consists
             in
             the
             meer
             Possibility
             or
             Power
             to
             have
             Existence
             ,
             and
             
             therefore
             they
             have
             not
             
               Actual
               Being
            
             from
             themselves
             ;
             it
             follows
             ,
             that
             they
             must
             have
             it
             from
             Another
             ;
             to
             whom
             ,
             consequently
             ,
             Existence
             is
             Essential
             ;
             that
             is
             ,
             from
             the
             First
             Being
             ,
             or
             from
             GOD.
             There
             is
             therefore
             a
             GOD.
             But
             of
             this
             in
             my
             Third
             Book
             .
          
           
             
               ADVERTISEMENT
               .
            
             
               I
               desire
               it
               may
               be
               remarkt
               once
               for
               all
               ,
               that
               by
               the
               Words
               
                 Power
                 ,
                 Act
                 ,
                 Matter
                 ,
                 Form
                 ,
                 Existence
                 ,
              
               and
               the
               same
               may
               be
               said
               of
               all
               the
               Words
               I
               shall
               use
               hereafter
               through
               this
               whole
               Treatise
               ,
               ●●r
               those
               I
               have
               publisht
               formerly
               ,
               I
               do
               not
               mean
               ▪
               Idea's
               ]
               or
               [
               Similitudes
               ,
               ]
               or
               any
               other
               Conceits
               ,
               found
               out
               ,
               or
               made
               by
               my
               own
               ,
               or
               any
               other
               Man's
               Wit
               or
               Fancy
               ;
               but
               the
               very
               Real
               
                 Thing
                 it self
              
               ,
               (
               of
               which
               ,
               and
               not
               of
               Similitudes
               we
               
               intend
               ●●
               speak
               ,
               )
               conceiv'd
               by
               us
               according
               to
               such
               ●●spects
               or
               Considerations
               Grounded
               
                 on
                 it
              
               ,
               and
               ●●ly
               found
               
                 in
                 it
              
               :
               Without
               which
               no
               Solid
               Dis●…rse
               can
               possibly
               be
               made
               ;
               as
               is
               shown
               in
               my
               ●●THOD
               ,
               B.
               1.
               
               L.
               1.
               and
               is
               demonstrated
               at
               large
               in
               my
               SOLID
               PHILOSOPHY
               Asserted
               ,
               Preliminary
               First
               and
               Second
               ;
               and
               in
               my
               other
               Writings
               .
            
          
           
             
             
               MEDITATION
               On
               the
               foregoing
               Chapter
               .
            
             
               'T
               IS
               time
               ,
               my
               Soul
               ,
               to
               turn
               thy
               Thoughts
               upon
               thy self
               ;
               and
               to
               reflect
               what
               Advancement
               of
               Knowledge
               thou
               hast
               gain'd
               by
               those
               Easiest
               ,
               most
               Common
               ,
               and
               most
               Familiar
               Notions
               of
               POWER
               and
               ACT.
               But
               first
               ,
               consider
               ,
               How
               Provident
               thy
               Generous
               Maker
               has
               been
               for
               thee
               ,
               as
               soon
               as
               then
               wast
               deliver'd
               out
               of
               the
               dark
               Womb
               of
               Nothing
               ;
               and
               how
               he
               has
               assisted
               and
               nourisht
               thee
               up
               in
               thy
               helpless
               Infancy
               .
               Thy
               Nature
               was
               to
               be
               Capable
               of
               Knowledge
               ;
               and
               therefore
               ,
               only
               Knowledge
               was
               the
               Connatural
               
               Food
               ,
               which
               could
               give
               thee
               Growth
               and
               Strength
               ,
               and
               ripen
               thee
               to
               Perfection
               .
               How
               wretched
               then
               and
               miserable
               hadst
               thou
               been
               ,
               had
               not
               He
               ,
               like
               a
               Loving
               Father
               ,
               taken
               care
               thou
               shouldst
               not
               live
               perpetually
               in
               a
               Dungeon
               of
               
                 Spiritual
                 Darkness
              
               and
               comfortless
               Ignorance
               ?
               To
               this
               end
               ●e
               planted
               thee
               amongst
               an
               Infinite
               Variety
               of
               thy
               Fellow-Creatures
               ,
               
                 Bodily
                 Substances
              
               ;
               which
               play'd
               continually
               about
               thee
               with
               such
               Motions
               as
               were
               agreeable
               to
               their
               several
               Constitutions
               .
               These
               ,
               being
               the
               Manufacture
               of
               an
               Infinitely
               Wise
               Creatour
               ,
               could
               not
               but
               retain
               in
               them
               the
               manifest
               Prints
               of
               the
               Wisdom
               of
               their
               Divine
               Artificer
               ;
               which
               made
               ●●●m
               fit
               Instruments
               to
               inform
               thy
               
                 Empty
                 Understanding
              
               ,
               
               and
               to
               instruct
               thy
               Rudeness
               .
               But
               ,
               alas
               !
               th●y
               could
               not
               reach
               or
               affect
               thy
               Nature
               ,
               which
               was
               Spiritual
               .
               All
               their
               Operations
               were
               perform'd
               by
               
                 Local
                 Motion
              
               ;
               which
               being
               ▪
               Quantitative
               and
               Divisible
               ,
               could
               not
               be
               receiv'd
               in
               thy
               Spiritual
               and
               Indivisible
               Essence
               .
               This
               had
               render'd
               thee
               ,
               consider'd
               according
               to
               thy
               peculiar
               Nature
               ,
               (
               hadst
               thou
               been
               a
               
                 Distinct
                 Thing
              
               from
               all
               Bodies
               whatever
               )
               Insensible
               of
               their
               smartest
               Impulses
               ▪
               and
               Incapable
               of
               Knowing
               any
               thing
               by
               their
               most
               vigorous
               Impressions
               :
               Nor
               hadst
               thou
               ,
               as
               being
               one
               of
               the
               
                 Lowest
                 Class
              
               of
               Knowing
               Substances
               ,
               any
               Right
               or
               Title
               to
               have
               Actual
               Knowledge
               Infus'd
               into
               thee
               gratis
               ,
               at
               first
               ;
               as
               had
               thy
               Elder-Brothers
               by
               Creation
               ,
               th●
               Angels
               .
               In
               this
               forlorn
               condition
               wast
               thou
               found
               in
               the
               First
               Instant
               thou
               camest
               into
               this
               Material
               World
               ;
               viz.
               only
               
                 Capable
                 of
                 Knowledge
              
               ,
               and
               utterly
               Unable
               ,
               of
               thy self
               ,
               to
               
                 gain
                 any
              
               ,
               or
               help
               thy self
               in
               the
               least
               :
               For
               a
               meer
               Power
               which
               was
               undetermin'd
               to
               all
               ,
               or
               any
               Act
               of
               Knowledge
               ,
               could
               not
               ,
               alone
               ,
               enable
               thee
               to
               produce
               any
               Particular
               Act
               ,
               which
               is
               necessarily
               This
               ,
               and
               Determinate
               .
               But
               it
               belongs
               to
               Essential
               and
               Infinite
               Goodness
               not
               to
               leave
               his
               poor
               Indigent
               Creatures
               destitute
               ,
               but
               to
               take
               order
               they
               should
               have
               (
               as
               far
               as
               consists
               with
               the
               best
               Order
               of
               the
               World
               )
               all
               the
               Perfection
               their
               Nature
               is
               capable
               to
               receive
               .
               Wherefore
               His
               Providence
               wisely
               order'd
               thou
               shouldst
               have
               a
               
                 Material
                 Compart
                 ▪
              
               link'd
               so
               intimately
               to
               thee
               as
               to
               Compound
               with
               thee
               
                 One
                 Ens
              
               ,
               or
               Suppositum
               ;
               and
               thence
               partake
               of
               the
               Actions
               and
               Sufferings
               of
               one
               another
               .
               By
               which
               means
               ,
               Impressions
               made
               by
               Outward
               Objects
               ,
               scattering
               about
               their
               minutest
               particles
               ,
               upon
               some
               very
               sensible
               Part
               of
               thy
               Body
               (
               with
               which
               Part
               thou
               wast
               immediately
               united
               as
               the
               Form
               with
               
               it's
               proper
               Matter
               )
               might
               at
               the
               same
               time
               aff●…
               thee
               also
               according
               to
               thy
               peculiar
               Nature
               ,
               that
               i●
               Knowingly
               ;
               and
               imbue
               thy
               yet-Ignorant-Understanding
               Power
               with
               Tinctures
               of
               their
               several
               N●tures
               .
            
             
               These
               First
               Rough-Draughts
               of
               Knowledge
               wer●
               indeed
               very
               Rude
               ,
               Scanty
               and
               L●mited
               ;
               
               being
               (
               as
               it
               were
               )
               an
               Imperfect
               View
               of
               the
               Things
               
                 on
                 one
                 side
                 only
              
               ;
               and
               rather
               Glances
               th●●
               a
               
                 Full
                 Sight
              
               of
               them
               ;
               for
               they
               gave
               thee
               no
               more
               Light
               at
               one
               time
               ,
               than
               of
               
                 some
                 one
              
               of
               those
               m●ny
               Respects
               or
               Notions
               the
               Thing
               was
               able
               to
               i●-part
               to
               thee
               ;
               and
               ,
               withall
               ,
               being
               the
               Immediat●
               Effects
               of
               Objects
               made
               of
               Matter
               ,
               (
               the
               Parent
               o●
               all
               Undistinctness
               or
               Confusion
               )
               they
               were
               far
               fro●
               Exact
               .
               To
               supply
               which
               Defect
               ,
               and
               make
               amen●
               for
               this
               Disadvantage
               ,
               thy
               Creatour
               endow'd
               th●●
               with
               a
               Faculty
               of
               Reflecting
               ;
               which
               enabled
               th●●
               to
               
                 refine
                 ,
                 separate
              
               ,
               and
               range
               into
               Distinction
               and
               Order
               those
               Raw
               and
               Tumultuary
               Impressions
               ;
               and
               ▪
               moreover
               ,
               fur●isht
               thee
               with
               a
               
                 Comparing
                 Power
              
               ;
               which
               ,
               by
               Iudging
               and
               Discoursing
               ,
               could
               Connect
               and
               Compound
               those
               Narrow
               Abstracted
               Notions
               with
               one
               another
               ,
               and
               ,
               by
               Degrees
               ,
               give
               thee
               a
               Broader
               Prospect
               of
               the
               Thing
               ;
               and
               ,
               in
               time
               ,
               improve
               thy
               Knowledge
               to
               that
               pitch
               which
               is
               suteable
               to
               thy
               condition
               here
               .
               The
               Entire
               Comprehension
               of
               all
               things
               being
               reserv'd
               to
               thy
               
                 Future
                 State
              
               ,
               when
               thou
               shalt
               be
               got
               out
               of
               thy
               Non-Age
               ,
               and
               thy
               Eagle-sight
               be
               no
               longer
               blinded
               with
               the
               Screen
               of
               thy
               Body
               .
               Do
               not
               repine
               ,
               that
               thou
               canst
               not
               ,
               at
               first
               ,
               readily
               and
               
                 fully
                 comprehend
              
               any
               thing
               ,
               but
               ar●
               forced
               to
               gain
               a
               Distant
               and
               Shy
               Acquaintanc●
               with
               them
               ,
               by
               those
               Conceptions
               of
               them
               
                 in
                 part
              
               
               only
               ,
               which
               our
               Dull
               Senses
               afforded
               thee
               .
               Not
               ●he
               least
               of
               them
               ,
               but
               ,
               if
               well
               husbanded
               and
               im●●●v'd
               ,
               will
               lead
               thee
               to
               far-distant
               Truths
               ,
               and
               ve●y
               Large
               and
               Strange
               Discoveries
               .
               Thy
               Reasoning
               Power
               had
               been
               Useless
               and
               in
               vain
               ,
               and
               thou
               hadst
               wanted
               ,
               all
               the
               while
               thou
               livest
               here
               ,
               that
               Employ●●nt
               which
               most
               properly
               belongs
               to
               a
               Man
               ,
               (
               thy
               Reasoning
               or
               Discoursing
               )
               had
               not
               the
               World's
               Governour
               thus
               parcell'd
               out
               to
               thy
               Low
               Understanding
               the
               Book
               of
               Creatures
               .
               He
               gives
               thee
               at
               thy
               Entrance
               into
               
               Nature's
               School
               ,
               the
               First
               Rudiments
               ●●
               Elements
               ,
               thy
               
                 Ordinary
                 Notions
              
               ;
               which
               are
               ,
               ●s
               it
               were
               ,
               the
               Letters
               or
               Alphabet
               of
               all
               our
               Knowledge
               ;
               with
               which
               ,
               like
               little
               Children
               of
               the
               
                 Lowest
                 Form
              
               ,
               we
               are
               first
               to
               get
               Acquaintance
               .
               Apply
               thy self
               to
               these
               at
               first
               ;
               Endeavour
               to
               learn
               their
               Distinct
               Characters
               ,
               and
               what
               their
               Force
               is
               ;
               er●
               t●●●
               comest
               to
               Spell
               them
               into
               Syllables
               ,
               by
               Com●●●nding
               them
               into
               Judgments
               ;
               or
               to
               put
               those
               Syllables
               together
               ,
               to
               make
               up
               
                 Entire
                 Words
              
               ,
               by
               ●●●ming
               Discourses
               concerning
               them
               .
               Not
               doubting
               but
               that
               ,
               by
               this
               Methodical
               and
               Industrious
               Applic●tion
               of
               thy
               Faculties
               ,
               thou
               wilt
               come
               at
               length
               to
               read
               this
               Book
               of
               Creatures
               currently
               ;
               at
               least
               as
               ●uch
               of
               it
               as
               can
               concern
               thee
               to
               know
               in
               thy
               Condition
               here
               .
            
             
               Think
               not
               that
               even
               the
               least
               of
               those
               Elements
               of
               Knowledge
               ,
               (
               thy
               Vulgar
               and
               
               Nature-taught
               Notions
               ,
               )
               is
               
               Barren
               ●●d
               Fruitless
               .
               Consider
               ,
               how
               ,
               by
               ●●●eriencing
               ,
               that
               Bodies
               work
               on
               ●●●
               Compound
               or
               Suppositum
               ,
               thou
               ●●●est
               to
               know
               that
               they
               
                 actually
                 are
              
               ;
               and
               therefore
               ,
               that
               they
               had
               a
               POWER
               
                 to
                 be
              
               ;
               as
               likewise
               that
               they
               had
               a
               Power
               to
               be
               Chang'd
               into
               others
               ,
               
               and
               to
               be
               affected
               after
               various
               Modes
               or
               Manners
               and
               then
               reflect
               ,
               how
               much
               Light
               thou
               hast
               gain'●
               hitherto
               by
               
                 Viewing
                 Attentively
              
               ,
               and
               
                 Discoursing
                 consequently
              
               ,
               of
               those
               most
               Ordinary
               and
               most
               Obvious
               Notions
               ,
               POWER
               and
               ACT
               ;
               which
               seem'd
               at
               first
               Sight
               ,
               so
               Steril
               ,
               Insipid
               and
               Insignificant
               .
            
             
               These
               Two
               ,
               joyn'd
               with
               a
               few
               others
               ,
               already
               known
               without
               Speculation
               ,
               and
               fully
               as
               Evid●●●
               as
               themselves
               ,
               have
               demonstrated
               to
               thee
               ,
               How
               ,
               and
               What
               ,
               and
               Where
               ,
               our
               Essence
               was
               ere
               it
               ha●
               Existence
               given
               it
               .
               What
               are
               the
               
                 Essential
                 Part●
              
               of
               all
               Bodies
               in
               Common
               .
               Which
               are
               the
               
                 First
                 Principles
              
               that
               fix
               and
               rivet
               all
               
                 Inferiour
                 Truth●
              
               in
               thy
               Understanding
               ;
               and
               how
               the●
               
                 Descend
                 from
                 the
                 Father
                 of
                 Lights
                 ,
              
               GOD's
               Essential
               Wisdom
               .
               They
               instruct
               thee
               ,
               by
               looking
               into
               their
               Natures
               ,
               ●●
               Notions
               ,
               from
               whence
               it
               is
               that
               all
               Change
               a●●
               Mutability
               proceeds
               ;
               a
               Principle
               ,
               which
               draws
               m●ny
               Great
               and
               Important
               Truths
               after
               it
               .
               They
               sh●●
               thee
               clearly
               ,
               what
               ,
               and
               
                 how
                 many
              
               ,
               several
               sorts
               of
               Things
               could
               possibly
               have
               been
               Created
               .
               They
               inform
               thee
               what
               kind
               of
               Division
               is
               made
               by
               thy
               
                 Acute
                 Understanding
              
               ;
               which
               the
               Subtillest
               Agents
               
                 in
                 Nature
              
               ,
               tho'
               assisted
               by
               the
               most
               Exact
               Chymical
               Art
               ,
               could
               never
               have
               reacht
               ;
               and
               how
               thou
               compoundest
               again
               those
               
                 thus-Divided
                 Parts
              
               to
               fram●
               Iudgments
               and
               Discourses
               .
               They
               have
               given
               th●●
               Evident
               Knowledge
               ,
               that
               
                 There
                 are
                 no
                 Actual
                 Parts
                 in
                 any
                 Ens
                 whatever
                 .
              
               A
               Truth
               most
               Useful
               to
               the
               Attainment
               of
               very
               many
               of
               thy
               Future
               Knowledges
               .
               They
               have
               preserv'd
               thee
               from
               falling
               into
               the
               Precipices
               of
               divers
               F●ndamental
               Errors
               ,
               by
               embracing
               which
               Great
               Wits
               have
               miscarry'd
               .
               They
               have
               ,
               moreover
               ,
               taught
               thee
               how
               
                 Absolutely
                 Pure
              
               that
               Act
               call'd
               EXISTENCE
               is
               ;
               and
               that
               it
               is
               
               above
               the
               Power
               of
               any
               Created
               Cause
               to
               confer
               that
               Soveraign
               Gift
               on
               Themselves
               ,
               or
               Others
               :
               Which
               leads
               thee
               a
               fair
               Step
               towards
               the
               Knowledge
               of
               the
               FIRST
               BEING
               ;
               to
               know
               whom
               perfectly
               is
               thy
               
                 Eternal
                 Happiness
              
               .
               And
               ,
               are
               all
               these
               Acquisitions
               worth
               nothing
               ?
               Add
               ,
               that
               thou
               know'st
               not
               yet
               what
               Multitudes
               of
               High
               and
               most
               Important
               Truths
               do
               hitherto
               lie
               hid
               ,
               involv'd
               in
               these
               Few
               now
               mention'd
               ;
               and
               in
               some
               others
               ,
               here
               omitted
               .
               All
               which
               spring
               originally
               from
               the
               bare
               Notions
               of
               POWER
               and
               ACT
               ,
               joyn'd
               with
               some
               others
               Ally'd
               to
               them
               ,
               and
               Connected
               with
               them
               .
            
             
               Awake
               then
               ,
               my
               Soul
               ,
               from
               thy
               Desponding
               Leth●rgy
               ,
               and
               exert
               thy
               Industry
               by
               
               the
               well-assured
               Hopes
               of
               gaining
               ●●mense
               Degrees
               of
               Knowledge
               by
               Studying
               and
               Improving
               the
               
                 Vast
                 ●●ock
              
               of
               thy
               other
               Notions
               ;
               that
               is
               ,
               indeed
               ,
               the
               Things
               diversly
               Conceiv'd
               by
               thee
               ,
               and
               therefore
               
                 in
                 thee
              
               .
               It
               will
               comfort
               thy
               Labour
               ,
               to
               find
               so
               much
               Good
               ,
               and
               to
               have
               reapt
               such
               Benefit
               by
               Two
               of
               them
               only
               ;
               and
               those
               two
               ,
               as
               it
               may
               seem
               ,
               none
               of
               the
               Fruitfullest
               .
               Such
               Beginnings
               are
               Hopeful
               ,
               and
               give
               thee
               Earnest
               of
               a
               Successful
               Progress
               .
               Only
               be
               sure
               thou
               ●●st
               not
               relinquish
               the
               Works
               made
               by
               the
               Hand
               of
               thy
               All-wise
               Creatour
               ,
               in
               which
               he
               has
               stampt
               all
               Natural
               and
               Acquir'd
               Truths
               ;
               nor
               strivest
               foolishly
               to
               Create
               to
               thy Self
               
                 New
                 Things
              
               ,
               and
               
                 New
                 Worlds
              
               ,
               by
               thy
               own
               Shallow
               Wit
               ;
               and
               to
               ground
               Truth
               on
               the
               Mock-Creatures
               ,
               made
               by
               thy
               own
               Fantastick
               ●magination
               .
               That
               Faculty
               was
               intended
               to
               be
               a
               Servant
               to
               thee
               ,
               to
               reach
               thee
               the
               Materials
               thou
               ●●st
               need
               of
               .
               Take
               heed
               then
               that
               her
               Brisk
               and
               
               
                 Gay
                 Genius
              
               do
               not
               make
               her
               presume
               to
               domineer
               over
               her
               Mistress
               ,
               or
               inveigle
               her
               to
               follow
               her
               desultory
               Vagaries
               .
               Expect
               Substantial
               and
               
                 Real
                 Truth
              
               ,
               no
               where
               but
               in
               the
               Things
               whose
               Essences
               the
               GOD
               of
               Truth
               has
               made
               and
               Establisht
               ;
               and
               then
               thou
               mayst
               be
               confident
               thy
               Iudgments
               and
               Discourses
               will
               be
               Well-grounded
               and
               Solid
               ,
               not
               Airy
               and
               Fantastical
               Imaginations
               :
               Which
               ,
               tho
               they
               flatter
               thee
               with
               
                 fine
                 Appearances
              
               ,
               counterfeiting
               Evidence
               ;
               will
               certainly
               prove
               most
               Obscure
               ,
               leave
               thee
               
                 in
                 the
                 dark
              
               ,
               and
               be
               found
               to
               be
               no
               more
               but
               
                 Airy
                 Bubbles
              
               ,
               when
               thoy
               come
               to
               be
               graspt
               by
               the
               
                 Strict
                 Hand
              
               ,
               or
               
                 Palma
                 Contracta
              
               ,
               of
               Connected
               Discourse
               or
               
                 Exact
                 Reason
              
               .
            
          
        
         
           
           
             
               CHAP.
               II.
            
             Of
             the
             ESSENCES
             of
             Bodies
             in
             in
             Common
             ;
             and
             of
             the
             First
             or
             Simple
             Bodies
             in
             particular
             .
          
           
             1.
             
             EVERY
             Notion
             that
             is
             not
             Abstract
             but
             Concrete
             ,
             must
             have
             some
             Form
             ,
             or
             Formal
             Cause
             by
             which
             it
             is
             constituted
             such
             .
             This
             is
             Self-evident
             ;
             for
             
             we
             call
             that
             a
             Concrete
             Notion
             ,
             which
             is
             compounded
             of
             the
             Subject
             which
             has
             such
             a
             Form
             in
             it
             ,
             and
             the
             Form
             which
             
               is
               had
            
             by
             it
             ;
             and
             which
             ,
             by
             being
             
               in
               it
            
             ,
             makes
             and
             denominates
             it
             to
             be
             
               This
               Kind
            
             of
             Concrete
             in
             particular
             .
          
           
             2.
             
             Wherefore
             the
             Notion
             of
             Ens
             ,
             it
             being
             not
             an
             Abstract
             but
             a
             Concrete
             ,
             is
             constituted
             by
             it's
             ESSENCE
             ,
             as
             it
             's
             
             Form
             ,
             or
             Formal
             Cause
             ,
             which
             makes
             it
             to
             be
             an
             Ens
             or
             Thing
             .
             For
             ,
             since
             the
             word
             [
             Essence
             ]
             imports
             somewhat
             that
             belongs
             intrinsically
             to
             Being
             ;
             and
             yet
             is
             not
             the
             Notion
             of
             
               Actual
               Being
            
             ,
             or
             Existence
             in
             Nature
             ;
             consequently
             ,
             it
             can
             only
             signifie
             a
             
               Capacity
               of
               Being
            
             ,
             or
             the
             Form
             of
             that
             which
             is
             
               Capable
               of
               Being
            
             ;
             that
             is
             ,
             (
             by
             Ch.
             1.
             
             §
             .
             5.
             )
             of
             Ens.
             Wherefore
             ,
             as
             that
             which
             is
             White
             is
             
               made
               Formally
            
             such
             by
             having
             that
             Mode
             ,
             or
             Accidental
             Act
             ,
             in
             it
             call'd
             Whiteness
             ;
             and
             that
             which
             is
             
             Round
             becomes
             Formally
             such
             by
             having
             Rotundity
             in
             it
             ;
             so
             every
             Ens
             or
             Thing
             is
             formally
             constituted
             such
             ,
             by
             having
             that
             Formality
             in
             it
             call'd
             ESSENCE
             .
          
           
             3.
             
             The
             Essences
             of
             those
             Things
             call'd
             
               Pure
               Acts
            
             or
             Spirits
             ,
             consists
             in
             their
             
               Actual
               Knowledge
            
             .
             For
             ,
             since
             ,
             being
             Pure
             
             Acts
             ,
             they
             have
             no
             
               Power
               ●●
               Matter
            
             in
             them
             ;
             their
             Essence
             cannot
             consist
             in
             a
             Power
             to
             have
             what
             is
             Natural
             to
             them
             ,
             as
             Knowledge
             is
             ;
             therefore
             their
             Essences
             must
             consist
             in
             
               Actual
               Knowledge
            
             of
             what
             is
             due
             to
             their
             Natures
             to
             know
             .
             Again
             ,
             if
             their
             Essences
             did
             consist
             only
             in
             a
             Power
             to
             Know
             ;
             it
             being
             evident
             ,
             that
             whatever
             is
             reduced
             from
             the
             State
             of
             Potentiality
             ,
             or
             Power
             ,
             to
             that
             of
             Actuality
             or
             Act
             ,
             is
             intrinsecally
             Chang'd
             ;
             and
             all
             Change
             or
             Mutability
             proceeds
             from
             Matter
             ,
             (
             as
             is
             prov'd
             ,
             Ch.
             I.
             §
             .
             19.
             )
             and
             
               Pure
               Acts
            
             are
             therefore
             call'd
             Pure
             ,
             because
             they
             have
             none
             of
             that
             Power
             call'd
             Matter
             in
             them
             ;
             it
             follows
             necessarily
             ,
             that
             the
             Essence
             of
             all
             Intelligences
             or
             
               Intellectual
               Things
            
             ,
             can
             only
             consist
             in
             
               Actual
               Knowledge
            
             .
          
           
             4.
             
             Notwithstanding
             that
             Actual
             Knowledge
             is
             Essential
             to
             
               Pure
               Acts
            
             ,
             this
             hinders
             
             not
             but
             that
             they
             have
             a
             Potentiality
             to
             that
             First
             sort
             of
             Act
             call'd
             Existence
             ,
             which
             ,
             (
             as
             is
             shown
             ;
             Ch.
             1.
             
             §
             .
             3.
             and
             4.
             )
             is
             Common
             and
             Essential
             to
             all
             Creatures
             .
             For
             ,
             since
             to
             Know
             is
             to
             have
             the
             Thing
             in
             it
             intellectually
             ;
             and
             the
             Notion
             of
             Ens
             or
             Thing
             (
             speaking
             of
             Created
             Things
             )
             abstracts
             from
             Existence
             ;
             it
             follows
             that
             the
             Knowledge
             of
             those
             Things
             to
             which
             
             Existence
             is
             Accidental
             ,
             consists
             with
             the
             Power
             to
             Existence
             ;
             especially
             ,
             since
             all
             Knowledge
             ,
             even
             of
             the
             Existence
             of
             other
             Things
             ,
             (
             as
             will
             be
             shown
             ,
             Ch.
             6.
             )
             consists
             in
             being
             those
             Things
             
               as
               Other
            
             ,
             or
             as
             
               Distinct
               from
            
             the
             Knower
             .
             Wherefore
             ,
             tho'
             Angels
             ,
             by
             Actual
             Knowledge
             ,
             are
             those
             other
             Things
             with
             their
             Existences
             intellectually
             ;
             yet
             they
             being
             in
             them
             
               as
               Others
            
             ,
             they
             are
             still
             left
             Indifferent
             in
             their
             proper
             Natures
             to
             exist
             or
             
               not
               exist
            
             .
          
           
             5.
             
             The
             Essence
             of
             Body
             ,
             or
             of
             such
             an
             Ens
             as
             consists
             of
             Matter
             and
             Form
             ,
             is
             
             chiefly
             taken
             from
             it's
             Proper
             Act
             ,
             or
             it's
             Form.
             For
             ,
             since
             what
             distinguishes
             a
             Thing
             from
             ,
             all
             others
             ,
             does
             ,
             consequently
             make
             it
             This
             ,
             and
             
               no
               Other
            
             ;
             and
             Matter
             being
             of
             it self
             perfectly
             Indeterminate
             ,
             cannot
             distinguish
             or
             determine
             a
             Thing
             to
             be
             of
             
               this
               Kind
            
             ,
             much
             less
             to
             be
             
               this
               Individuum
            
             ;
             it
             follows
             ,
             that
             the
             Essence
             of
             all
             Bodies
             ,
             and
             consequently
             of
             
               Body
               in
               Common
            
             ,
             is
             chiefly
             taken
             from
             the
             Form
             or
             Act.
             
          
           
             6.
             
             Yet
             the
             Compleat
             Essence
             of
             Body
             is
             not
             only
             taken
             from
             the
             Form
             ,
             but
             also
             
             from
             the
             Matter
             ,
             which
             ,
             together
             with
             the
             
               Form
               ,
               compounds
            
             the
             Nature
             of
             Body
             .
             For
             ,
             since
             that
             constitutes
             the
             Notion
             of
             that
             Species
             of
             Ens
             ,
             call'd
             Body
             ,
             which
             distinguishes
             it
             essentially
             from
             the
             other
             Species
             of
             Ens
             ,
             call'd
             
               Pure
               Acts
            
             or
             Spirits
             ;
             and
             the
             not-being
             a
             
               Pure
               Act
            
             ,
             is
             that
             which
             distinguishes
             it
             from
             those
             Entities
             ,
             which
             are
             Pure
             Acts
             ;
             and
             the
             not-being
             a
             
               Pure
               Act
            
             ,
             does
             also
             ,
             out
             of
             the
             force
             of
             the
             very
             Terms
             ,
             import
             ,
             that
             it
             has
             Power
             or
             Matter
             mixt
             
             with
             it
             :
             it
             follows
             ,
             that
             Body
             is
             essentially
             distinguisht
             from
             Spirit
             ,
             by
             it's
             being
             compounded
             of
             Power
             and
             Act
             ,
             or
             Matter
             and
             Form
             ,
             and
             ,
             consequently
             ,
             not
             by
             the
             Form
             only
             .
             Again
             ,
             since
             Essence
             speaks
             the
             
               Total
               Form
            
             of
             any
             Ens
             ,
             as
             Humanitas
             does
             of
             Homo
             ,
             or
             Petreitas
             of
             Peter
             ;
             and
             not
             meerly
             that
             Partial
             Form
             ,
             which
             ,
             with
             th●
             other
             Part
             ,
             call'd
             Matter
             ,
             compounds
             Body
             ;
             it
             must
             necessarily
             import
             an
             Act
             of
             that
             whole
             Compound
             ;
             and
             ,
             consequently
             ,
             include
             a
             respect
             to
             to
             the
             Matter
             also
             ,
             and
             not
             to
             the
             Form
             only
             ;
             as
             is
             evident
             from
             the
             word
             [
             Corporeity
             ]
             ,
             which
             signifies
             th●
             
               Total
               Form
            
             or
             Essence
             of
             Body
             .
          
           
             7.
             
             Hence
             Divisible
             and
             Indivisible
             ,
             taken
             as
             they
             signifie
             Quantitative
             and
             Not-Quantitative
             ,
             are
             not
             the
             Proper
             
             Differences
             which
             constitute
             the
             First
             Kinds
             of
             
               Ens
               ,
               [
               Body
            
             ]
             and
             [
             Spirit
             ]
             ;
             but
             the
             Metaphysical
             Divisibility
             and
             Indivisibility
             into
             Matter
             and
             Form
             ;
             as
             (
             besides
             the
             Reasons
             here
             given
             )
             is
             clearly
             demonstrated
             in
             my
             METHOD
             
               to
               Science
            
             ,
             B.
             1.
             
             Less
             .
             3.
             
             §
             .
             4.
             and
             5.
             
             In
             which
             Lesson
             ,
             if
             I
             do
             not
             flatter
             my self
             ,
             that
             most
             Useful
             Doctrine
             of
             assigning
             Proper
             and
             
               Intrinsecal
               Differences
            
             ,
             and
             of
             Dividing
             any
             Genus
             by
             such
             ,
             is
             more
             Solidly
             establisht
             ,
             and
             more
             clearly
             and
             largely
             deliver'd
             than
             has
             been
             hitherto
             .
             The
             Knowledge
             of
             which
             is
             so
             necessary
             ,
             that
             ,
             without
             this
             ,
             't
             is
             impossible
             to
             keep
             our
             Notions
             Distinct
             ,
             or
             preserve
             them
             from
             interfering
             and
             being
             confusedly
             jumbled
             :
             which
             must
             forcibly
             ,
             in
             a
             high
             manner
             ,
             obstruct
             the
             Way
             to
             that
             Clear
             and
             Distinct
             Knowledge
             ,
             call'd
             SCIENCE
             .
          
           
           
             8.
             
             Corollary
             I.
             Hence
             those
             Philosophers
             are
             convicted
             of
             a
             Vast
             Errour
             in
             one
             of
             the
             First
             Principles
             
             of
             Nature
             ,
             who
             make
             the
             Essence
             of
             their
             
               First
               Body
            
             to
             consist
             in
             Nothing
             but
             Extension
             .
             For
             ,
             since
             (
             as
             has
             been
             Evidently
             demonstrated
             in
             the
             place
             now
             cited
             ,
             §
             .
             1.
             and
             2
             ▪
             )
             all
             Proper
             and
             Intrinsecal
             Differences
             can
             be
             nothing
             but
             more
             or
             less
             of
             the
             Notion
             Divided
             ;
             if
             Extension
             be
             the
             Essential
             Constitutive
             of
             that
             Matter
             of
             theirs
             ,
             which
             (
             it
             not
             being
             pretended
             to
             be
             a
             Spiritual
             Substance
             )
             must
             be
             some
             kind
             of
             Body
             ;
             then
             Difference
             in
             Extension
             ,
             or
             more
             and
             less
             of
             Extension
             ,
             must
             essentially
             constitute
             
               Distinct
               Things
            
             under
             the
             Notion
             of
             Body
             ,
             or
             
               Distinct
               Bodies
            
             :
             By
             which
             Doctrine
             ,
             no
             Man
             living
             ,
             nor
             perhaps
             any
             Body
             in
             Nature
             ,
             while
             it
             continually
             sends
             out
             it's
             Particles
             or
             Effluviums
             ,
             would
             be
             the
             
               same
               Body
            
             ,
             or
             the
             
               same
               Thing
            
             ,
             one
             single
             moment
             :
             Which
             quite
             destroys
             the
             Stability
             of
             Things
             ;
             and
             would
             alter
             all
             or
             most
             of
             the
             Actions
             ,
             Comportments
             ,
             Duties
             ,
             and
             even
             all
             the
             Discourse
             of
             Mankind
             ;
             since
             ,
             ere
             they
             could
             speak
             or
             think
             of
             any
             Thing
             ,
             it
             would
             no
             longer
             be
             the
             
               same
               Thing
            
             but
             Another
             ;
             in
             regard
             it
             is
             
               perpetually
               otherwise
            
             than
             it
             was
             according
             to
             it's
             Extension
             ,
             which
             is
             ,
             (
             as
             they
             hold
             )
             it
             's
             
               Essential
               Constitutive
            
             .
             Nor
             will
             it
             avail
             the
             Cartesians
             to
             say
             ,
             that
             this
             holds
             in
             every
             Simple
             Body
             ,
             such
             as
             are
             their
             Three
             Elements
             ,
             but
             not
             in
             a
             
               Mixt
               Body
            
             .
             For
             no
             Mixt
             is
             ,
             
             according
             to
             them
             ,
             any
             thing
             but
             an
             Aggr●…gate
             of
             Many
             ,
             and
             not
             
               One
               Body
            
             ;
             and
             so
             the
             Subject
             of
             our
             Discourse
             is
             alter'd
             ;
             while
             we
             speak
             of
             One
             ,
             they
             of
             a
             Multitude
             .
             None
             of
             their
             Mixts
             being
             
               One
               Thing
            
             ,
             as
             is
             shown
             ,
             
               Ideae
               Cartesianae
               Expensae
            
             ,
             from
             Pag.
             240.
             to
             pag.
             248.
             
          
           
             9.
             
             Corollary
             II.
             Hence
             our
             Modern
             Ideists
             ar●…
             equally
             Faulty
             ,
             while
             they
             
             make
             the
             Essence
             of
             Body
             to
             consist
             in
             Extension
             and
             Impenetrability
             ,
             (
             which
             they
             Nick-name
             Solidity
             ;
             )
             for
             they
             leave
             out
             the
             Matter
             as
             not
             worth
             considering
             ,
             which
             ▪
             (
             as
             was
             shown
             ,
             §
             .
             6.
             )
             is
             part
             of
             the
             Essen●…
             of
             Body
             .
             Besides
             ,
             they
             reflect
             not
             th●…
             those
             Notions
             ,
             which
             are
             meerly
             Quantitative
             ,
             cannot
             be
             the
             
               Total
               Form
            
             of
             any
             En●…
             nor
             consequently
             the
             Essence
             of
             that
             En●
             ,
             call'd
             Body
             .
          
           
             To
             show
             farther
             the
             Essential
             Distinction
             of
             Bodies
             ,
             I
             advance
             these
             following
             Positions
             .
          
           
             10.
             
             Every
             Particular
             Body
             in
             the
             World
             is
             essentially
             ,
             a
             
               Distinct
               Part
            
             of
             Nature
             .
             For
             ,
             since
             the
             whole
             Complex
             
             of
             Bodies
             call'd
             the
             Universe
             ,
             or
             the
             World
             ,
             does
             essentially
             consist
             of
             a
             Multitude
             of
             Things
             ,
             which
             are
             of
             many
             Distinct
             Natures
             ,
             as
             of
             it's
             Parts
             ;
             and
             their
             Essence
             ,
             as
             they
             are
             Parts
             of
             Nature
             ,
             does
             consist
             in
             their
             compounding
             or
             making
             up
             this
             Aggregate
             or
             Whole
             ;
             and
             all
             those
             
             Parts
             are
             such
             Things
             as
             we
             call
             Bodies
             ;
             it
             fol●●ws
             that
             every
             Body
             in
             the
             World
             is
             essentially
             such
             a
             [
             Thing
             ]
             by
             it's
             being
             a
             
               Distinct
               Part
               in
               Nature
            
             .
          
           
             11.
             
             Wherefore
             every
             Body
             is
             also
             essentially
             ordain'd
             for
             some
             
               Distinct
               ,
               Pro●●
            
             ,
             and
             
               Primary
               Operation
            
             in
             Nature
             .
             
             For
             ,
             since
             the
             Course
             of
             Nature
             does
             essentially
             consist
             in
             the
             Motion
             of
             a
             great
             Variety
             of
             Things
             ,
             which
             are
             Agents
             and
             Patients
             in
             respect
             of
             one
             another
             ;
             and
             those
             Things
             are
             Bodies
             ;
             which
             ,
             being
             Distinct
             in
             their
             Individual
             Essences
             ,
             must
             consequently
             (
             every
             ●hing
             
               acting
               as
               it
               is
            
             )
             have
             also
             some
             
               distinct
               O●●●●tion
            
             primarily
             and
             properly
             belonging
             to
             them
             ,
             〈◊〉
             proceeding
             from
             them
             ;
             that
             is
             ,
             such
             as
             could
             〈◊〉
             proceed
             from
             any
             other
             Body
             :
             It
             follows
             ,
             that
             ●●●●y
             Body
             is
             essentially
             ordain'd
             for
             some
             
               Distinct
               ,
               Proper
            
             and
             
               Primary
               Operation
            
             in
             Nature
             .
          
           
             12.
             
             Wherefore
             ,
             whatever
             fits
             the
             Matter
             for
             the
             Performance
             of
             this
             Primary
             Operation
             ,
             does
             essentially
             constitute
             
             such
             a
             Thing
             in
             Nature
             or
             such
             a
             Body
             .
             For
             ,
             since
             the
             Course
             of
             Nature
             consists
             in
             
               Mo●●●●
               ▪
            
             carry'd
             on
             with
             that
             Regu●●●●y
             ▪
             and
             Exact
             Order
             ,
             that
             (
             *
             every
             Distinct
             Thing
             
               acting
               as
               it
               is
            
             ;
             that
             is
             ,
             after
             a
             Distinct
             but
             Certain
             manner
             ,
             )
             
               Proper
               Effects
            
             should
             still
             be
             produced
             by
             
               Proper
               Causes
            
             ;
             were
             there
             any
             Body
             or
             Part
             of
             Nature
             which
             had
             
               No
               Effect
            
             at
             all
             ,
             (
             or
             which
             comes
             to
             the
             same
             )
             no
             Proper
             Effect
             ;
             such
             a
             Body
             would
             be
             in
             Vain
             and
             Useless
             ,
             or
             Good
             
             
               for
               nothing
            
             .
             Wherefore
             ,
             since
             it
             is
             imposs●…
             that
             Infinite
             Wisdom
             ,
             which
             Created
             and
             Gove●…
             the
             World
             ,
             should
             make
             any
             thing
             that
             is
             
               in
               v●…
            
             and
             
               Good
               for
               nothing
            
             ;
             it
             follows
             ,
             that
             every
             Thin●…
             and
             every
             Body
             in
             Nature
             ,
             is
             constituted
             such
             〈…〉
             Part
             of
             it
             ,
             or
             such
             a
             Body
             by
             the
             Aptness
             it
             h●…
             to
             perform
             its
             Proper
             or
             
               Primary
               Operation
            
             ;
             a●…
             therefore
             ,
             whatever
             fits
             the
             Matter
             for
             the
             P●●formance
             of
             this
             Primary
             Operation
             ,
             does
             essentially
             constitute
             such
             a
             Thing
             in
             Nature
             ,
             or
             〈…〉
             a
             Body
             .
          
           
             13.
             
             Corollary
             III.
             Hence
             is
             seen
             in
             what
             co●sists
             the
             Metaphysical
             BON●…
             or
             GOODNESS
             of
             every
             body
             ,
             
             which
             is
             one
             of
             the
             Properties
             of
             it
             as
             it
             is
             an
             
               Ens
               〈…〉
               Thing
               ;
               viz.
            
             That
             it
             is
             Use●…
             for
             some
             Effect
             or
             other
             t●…
             proceeds
             from
             it
             as
             't
             is
             
               such
               〈…〉
               Ens
            
             ;
             or
             for
             such
             an
             Operation
             as
             is
             Prope●…
             and
             Peculiar
             to
             it
             .
             Whence
             those
             Cartesi●…
             who
             deny
             Bodies
             to
             be
             Causes
             of
             any
             Effect
             in
             Nature
             ,
             no
             ,
             not
             so
             much
             as
             Instrument●…
             ones
             ;
             but
             only
             to
             be
             Occasions
             ,
             which
             themselves
             say
             ,
             are
             
               No
               Causes
            
             ;
             and
             ,
             consequently
             ,
             do
             put
             them
             to
             have
             
               No
               Operation
            
             ;
             do
             ,
             by
             making
             them
             
               Good
               for
               Nothing
            
             ,
             take
             away
             their
             Metaphysical
             Bonity
             ;
             and
             ,
             BONUM
             being
             a
             Property
             of
             ENS
             ,
             by
             consequence
             ,
             their
             ENTITY
             also
             .
             Moreover
             ,
          
           
             14.
             
             Every
             Body
             in
             Nature
             is
             essentially
             an
             Instrument
             .
             For
             ,
             since
             the
             Definition
             of
             an
             
               Instrumental
               Cause
            
             ,
             is
             
             that
             it
             can
             no
             otherwise
             Act
             than
             as
             it
             is
             
               Acted
               upon
            
             or
             mov'd
             by
             
             Another
             ;
             and
             no
             Body
             can
             actually
             move
             
               of
               it
            
             〈…〉
             but
             has
             only
             a
             Power
             to
             be
             mov'd
             by
             ano●…r
             ;
             because
             it
             is
             far
             from
             being
             a
             
               Pure
               Act
            
             ,
             ●…ich
             is
             
               essentially
               in
               Act
            
             according
             to
             it's
             Nature
             ;
             but
             ,
             having
             Matter
             in
             it
             ,
             which
             is
             a
             Power
             〈…〉
             the
             Notion
             of
             Thing
             ,
             it
             is
             a
             fortiori
             only
             Po●…ial
             in
             order
             to
             it's
             Operation
             ,
             which
             is
             Subse●…nt
             to
             the
             Notion
             of
             Thing
             .
             Wherefore
             every
             ●…dy
             is
             only
             an
             Instrument
             put
             into
             Motion
             (
             immediately
             )
             by
             Angels
             or
             Intelligences
             ,
             which
             are
             Pure
             Acts
             ;
             in
             such
             a
             manner
             as
             best
             conduces
             to
             ●●complish
             the
             Intention
             of
             the
             World
             's
             Supreme
             ●overnour
             .
          
           
             15.
             
             The
             Essential
             Difference
             of
             Body
             is
             chiefly
             〈…〉
             from
             the
             Action
             it
             is
             or●…n'd
             for
             in
             Nature
             ,
             and
             not
             
             〈…〉
             it's
             Power
             to
             be
             acted
             on
             or
             ●…'d
             by
             Another
             .
             For
             ,
             since
             ●…t
             which
             constitutes
             any
             Essence
             〈…〉
             be
             the
             
               most
               Formal
            
             ,
             and
             (
             as
             it
             were
             )
             the
             
               ●…st
               Noble
            
             consideration
             found
             in
             the
             Thing
             :
             And
             Act
             ,
             (
             let
             it
             be
             never
             so
             imperfect
             )
             is
             far
             
               ●ore
               Formal
            
             and
             
               more
               Noble
            
             than
             the
             Power
             which
             corresponds
             to
             that
             Act
             :
             It
             follows
             that
             the
             Essential
             Difference
             constituting
             Body
             must
             chiefly
             ●…ring
             from
             it's
             Activeness
             ,
             which
             belongs
             to
             Body
             〈…〉
             ●t
             has
             the
             nature
             of
             Act
             or
             Form
             in
             it
             ;
             and
             not
             ●…om
             it
             's
             Passiveness
             ,
             or
             Aptness
             to
             be
             operated
             upon
             by
             others
             ,
             which
             it
             has
             from
             the
             Matter
             .
          
           
             16.
             
             Those
             Accidents
             or
             Modes
             which
             do
             make
             a
             Body
             fit
             for
             it's
             Primary
             Operation
             in
             Nature
             ,
             do
             constirute
             it
             
             〈…〉
             
               Distinct
               Body
            
             ,
             or
             ,
             are
             it
             's
             
               Essential
               Form.
            
             For
             ,
             since
             nothing
             is
             requir'd
             to
             make
             one
             Body
             
             essentially
             distinct
             from
             another
             ,
             but
             to
             make
             〈…〉
             a
             
               Distinct
               Part
            
             of
             the
             Universe
             ;
             and
             that
             which
             makes
             it
             a
             
               Distinct
               Agent
            
             in
             Nature
             ,
             does
             also
             make
             it
             a
             Distinct
             Part
             of
             the
             Universe
             ;
             and
             that
             which
             fits
             it
             for
             a
             Distinct
             and
             Peculiar
             Operation
             ,
             makes
             it
             a
             Distinct
             Natural
             Agent
             ;
             and
             the
             Modes
             or
             Accidents
             (
             as
             will
             be
             shown
             in
             〈…〉
             several
             sorts
             of
             Bodies
             )
             make
             it
             a
             
               Distinct
               Age●…
               ▪
            
             It
             follows
             ,
             that
             those
             Modes
             or
             Aocidents
             th●…
             make
             it
             fit
             for
             it's
             Primary
             Operation
             are
             〈…〉
             
               Essential
               Form.
            
             
          
           
             17.
             
             The
             Suppositum
             or
             Individual
             Body
             must
             retain
             that
             Complexion
             of
             Accidents
             
               with
               some
               Constancy
            
             ,
             or
             fo●
             
             some
             time
             ,
             according
             as
             it's
             Constitution
             requires
             ;
             and
             not
             〈…〉
             transitu
             only
             ,
             or
             by
             way
             of
             
               continu'd
               Motion
            
             .
             For
             ,
             otherwise
             we
             could
             never
             pitch
             upon
             any
             thing
             in
             Nature
             ▪
             so
             as
             to
             be
             able
             to
             say
             ,
             it
             is
             This
             or
             
               That
               Thing
               ▪
            
             if
             it's
             intrinsecal
             Constitution
             were
             perpetually
             Fleeting
             .
             Besides
             ,
             a
             Thing
             ,
             is
             that
             which
             is
             
               Capable
               of
               Existence
            
             ;
             and
             actually
             
               has
               it
            
             when
             it
             is
             a
             Part
             of
             Nature
             ;
             and
             Existence
             has
             some
             Steadiness
             and
             Permanency
             in
             it's
             Notion
             :
             Whereas
             ,
             in
             case
             Individual
             Bodies
             did
             possess
             those
             Accidents
             only
             in
             a
             Transitory
             Succession
             ,
             we
             could
             never
             assign
             any
             the
             least
             time
             in
             which
             it
             could
             be
             said
             to
             be
             This
             or
             
               That
               Thing
            
             at
             all
             ;
             nor
             ▪
             consequently
             ,
             (
             since
             nothing
             can
             exist
             ,
             which
             is
             not
             either
             This
             or
             That
             ,
             )
             to
             
               Be
               at
               all
            
             .
             Whence
             follows
             ,
             that
             Accidents
             are
             not
             Entia
             ,
             or
             
               Capable
               of
               Existing
               without
               any
               subject
               :
            
             Since
             the
             Complexion
             of
             those
             Accidents
             ,
             which
             ,
             with
             the
             Matter
             ,
             make
             the
             Thing
             fit
             for
             it's
             Primary
             Operation
             ,
             
             is
             the
             Form
             ;
             that
             is
             ,
             but
             
               one
               part
            
             of
             the
             ●hing
             .
             Besides
             ,
             they
             are
             no
             more
             but
             Modes
             or
             Manners
             ,
             how
             the
             Thing
             is
             ,
             as
             all
             Cartesians
             hold
             ;
             which
             is
             consistent
             ,
             
               in
               Sense
            
             ,
             with
             the
             Doctrine
             of
             the
             Aristotelians
             ,
             who
             make
             them
             to
             be
             Affections
             or
             Determinations
             of
             the
             Matter
             .
             Now
             the
             ●otions
             of
             
               Ens
               ,
               Res
               ,
               Substance
            
             or
             Thing
             ,
             is
             to
             be
             
               ●…able
               of
               Existing
            
             ;
             wherefore
             that
             Definition
             ●…nnot
             possibly
             agree
             to
             
               any
               other
            
             Notion
             ;
             and
             ,
             ●…refore
             ,
             those
             Modes
             or
             Accidents
             ,
             cannot
             be
             〈…〉
             
               themselves
               Capable
               of
               Existence
            
             :
             Again
             ,
             how
             〈…〉
             it
             conceivable
             ,
             that
             the
             Mode
             ,
             or
             Manner
             ,
             can
             be
             ●●thout
             that
             of
             which
             it
             is
             a
             Mode
             ?
             especially
             ,
             ●…ce
             in
             the
             Definition
             of
             every
             Mode
             or
             
               Accident
               ▪
            
             the
             Thing
             of
             which
             it
             is
             a
             Manner
             ,
             is
             con●…ated
             or
             included
             .
             Lastly
             ,
             If
             Accidents
             were
             ●…ble
             of
             Existing
             alone
             ,
             or
             Entia
             ;
             then
             ,
             since
             ●…ry
             Body
             has
             Many
             ,
             and
             some
             of
             them
             Innu●…able
             such
             Modes
             in
             them
             ,
             that
             Ens
             which
             has
             〈…〉
             could
             not
             be
             said
             to
             be
             Unum
             ,
             nor
             ,
             consequently
             an
             Ens
             ;
             which
             would
             leave
             neither
             any
             ●nity
             ,
             nor
             ,
             by
             consequence
             ,
             any
             Entity
             in
             all
             Nature
             .
          
           
             18.
             
             No
             Body
             can
             exist
             in
             Nature
             if
             it
             have
             ●o
             other
             Form
             in
             it
             but
             meer
             
               Divisibility
               in
               Common
            
             .
             For
             ,
             since
             
             ●…thing
             can
             exist
             but
             what
             is
             ●…rminately
             This
             or
             That
             ;
             and
             ●hat
             is
             Common
             to
             all
             ,
             is
             Inde●…minate
             to
             every
             Individuum
             ;
             and
             ,
             therefore
             ,
             cannot
             determine
             it
             to
             be
             This
             or
             That
             in
             particular
             :
             It
             follows
             ,
             that
             Divisibility
             in
             Common
             cannot
             fit
             or
             determine
             any
             Body
             in
             Nature
             to
             Exist
             .
          
           
           
             19.
             
             More
             and
             Less
             of
             Divisibility
             ,
             which
             〈…〉
             the
             Immediate
             and
             First
             Di●…rences
             of
             Divisibility
             in
             commo●
             
             determine
             it's
             Notion
             ;
             and
             may
             consequently
             ,
             (
             taken
             within
             som●
             Determinate
             Degree
             )
             fit
             the
             Matter
             to
             recei●●
             Existence
             .
             For
             ,
             since
             all
             that
             is
             requisite
             to
             ma●…a
             Thing
             capable
             of
             Existence
             ,
             is
             to
             determ●…it
             and
             make
             it
             distinct
             from
             others
             ;
             and
             m●…
             and
             less
             of
             Divisibility
             ,
             (
             that
             is
             ,
             Rarity
             and
             De●…sity
             )
             so
             they
             be
             in
             some
             particular
             Degree
             ,
             an●
             belong
             to
             their
             Subjects
             with
             some
             Constancy
             do
             make
             their
             Subjects
             thus
             Distinct
             from
             on●
             another
             :
             It
             follows
             ,
             that
             such
             Rarity
             and
             Density
             may
             render
             the
             Matter
             capable
             of
             Exis●ence
             .
          
           
             20.
             
             One
             or
             two
             different
             Modes
             or
             Accide●●
             which
             are
             Intrinsecal
             to
             the
             Su●ject
             ,
             (
             so
             they
             be
             determinate●
             ▪
             
             such
             ,
             within
             such
             a
             Degree
             may
             suffice
             to
             make
             the
             First
             an●
             Simplest
             Bodies
             
               essentially
               Distinct.
            
             For
             ,
             as
             it
             has
             been
             prov'd
             ,
             and
             will
             be
             more
             amply
             shown
             hereafter
             ,
             that
             the
             Complexion
             of
             Accidents
             ,
             which
             make
             a
             Body
             fit
             for
             it's
             Primary
             Operation
             ,
             is
             the
             
               Essential
               Form
            
             to
             all
             Mixt
             Bodies
             ;
             of
             which
             perhap●
             ▪
             all
             Nature
             does
             now
             consist
             :
             So
             it
             is
             Cons●…nant
             to
             Reason
             ,
             that
             the
             Simplest
             and
             First
             Bodies
             ,
             which
             ,
             by
             being
             such
             ,
             cannot
             have
             such
             a
             numerous
             Complexion
             in
             them
             ,
             should
             be
             constituted
             by
             some
             one
             or
             a
             few
             Modes
             ;
             or
             be
             distinguisht
             from
             other
             Simple
             Bodies
             ,
             by
             it
             ,
             and
             it
             's
             Opposite
             .
          
           
           
             21.
             
             Wherefore
             the
             Essences
             of
             the
             First
             and
             〈…〉
             Simple
             Bodies
             of
             all
             ,
             which
             we
             call
             the
             
               Four
               Elements
            
             ,
             are
             
             constituted
             by
             the
             First
             and
             most
             ●●mple
             Differences
             of
             Divisible
             〈…〉
             or
             Body
             in
             common
             ;
             viz.
             〈…〉
             their
             being
             ,
             to
             a
             Certain
             Degree
             ,
             more
             and
             〈…〉
             Divisible
             ;
             that
             is
             ,
             by
             their
             being
             Rare
             and
             ●…se
             .
             This
             is
             evident
             from
             the
             very
             Terms
             ;
             〈…〉
             these
             Determine
             .
             the
             Indifferency
             of
             the
             Mat●…
             ;
             and
             distinguish
             the
             Subjects
             from
             one
             ano●●er
             ;
             and
             withall
             suffice
             to
             render
             them
             Capa●…
             of
             performing
             the
             Primary
             ●…ration
             Proper
             to
             them
             .
             For
             *
             〈…〉
             First
             Operation
             in
             Nature
             is
             ●…l
             Motion
             or
             Division
             ,
             by
             which
             Mixt
             Bodies
             〈…〉
             consequently
             all
             Nature
             is
             made
             :
             Where●…
             since
             Density
             renders
             the
             Dense
             Body
             able
             〈…〉
             divide
             the
             Rare
             one
             ,
             and
             Rarity
             make
             the
             ●…re
             one
             apt
             to
             be
             divided
             by
             the
             Dense
             ;
             they
             ●●●
             exactly
             and
             perfectly
             fitted
             ,
             each
             in
             it's
             Kind
             ,
             ●o
             accomplish
             the
             Primary
             Operation
             in
             Nature
             ;
             which
             is
             also
             theirs
             :
             They
             being
             
               as
               yet
            
             consider'd
             ●t
             the
             only
             Agents
             and
             Patients
             :
             Add
             ,
             that
             Ra●ity
             and
             Density
             are
             Intrinsecal
             to
             them
             ;
             as
             is
             evi●●nt
             ,
             because
             their
             Notions
             cannot
             be
             thought
             〈…〉
             belong
             to
             any
             of
             the
             Six
             last
             Predicaments
             ,
             ●hich
             are
             all
             Extrinsecal
             .
          
           
             22.
             
             Corollary
             IV.
             Whether
             those
             Simplest
             Bodies
             do
             now
             exist
             
               in
               themselves
            
             ,
             or
             as
             in
             their
             own
             Nature
             ;
             that
             
             is
             ,
             
               out
               of
            
             the
             Compounds
             ,
             or
             no
             ,
             is
             not
             easie
             to
             be
             demonstrated
             .
             What
             I
             conceive
             ,
             is
             ,
             That
             Earth
             ,
             Air
             
             and
             Water
             ,
             (
             which
             were
             Created
             in
             th●…
             Beginning
             of
             the
             World
             ,
             )
             did
             really
             exi●…
             Separate
             ,
             before
             Motion
             ,
             which
             caus'd
             Mixture
             ,
             was
             set
             on
             work
             :
             Also
             ,
             that
             the
             Degree
             of
             Rarity
             and
             Density
             they
             had
             at
             Fir●…
             was
             the
             true
             Standard
             of
             their
             Nature
             ;
             an●…
             most
             exactly
             so
             proportion'd
             and
             fitted
             (
             whe●…
             that
             most
             Active
             Divider
             ,
             Fire
             ,
             call'd
             〈…〉
             the
             Scripture
             [
             Light
             ]
             was
             made
             the
             first
             Day
             ,
             )
             as
             to
             be
             mingled
             variously
             in
             such
             a
             manner
             as
             was
             perfectly
             Best
             for
             the
             Forming
             th●…
             World
             ,
             and
             for
             carrying
             on
             the
             Series
             ●…●●
             it
             afterwards
             most
             connaturally
             .
             But
             I
             cannot
             be
             Positive
             ,
             that
             since
             Motion
             ,
             and
             th●…
             Course
             of
             Nature
             was
             universally
             set
             〈…〉
             playing
             ,
             the
             Elements
             are
             now
             found
             P●…
             and
             Unmixt
             ;
             by
             reason
             of
             the
             continu●…
             turmoil
             of
             Bodies
             pressing
             '
             upon
             one
             another
             ;
             for
             this
             forces
             them
             to
             mingle
             an●…
             remingle
             with
             one
             another
             ;
             and
             (
             by
             *
             the
             Motions
             of
             Pulsus
             and
             Tractus
             )
             Thrusting
             one
             another
             before
             them
             ,
             or
             ,
             (
             by
             the
             continuity
             of
             Quantity
             )
             Drawing
             ▪
             them
             after
             them
             ,
             hinders
             them
             from
             preserving
             steadily
             any
             Determinate
             Degree
             of
             Rarity
             and
             Density
             .
          
           
             23.
             
             Corollary
             V.
             Hence
             ,
             't
             is
             farther
             demonstrated
             against
             the
             New
             Philosophers
             ,
             (
             as
             before
             from
             the
             
             Notion
             of
             Quantity
             ,
             as
             it
             i●
             Extension
             ,
             so
             now
             )
             from
             th●
             same
             Quantity
             as
             .
             't
             is
             Divisibility
             ,
             that
             't
             is
             impossible
             anything
             should
             Exist
             ,
             (
             as
             they
             put
             their
             First
             Matter
             to
             have
             done
             )
             which
             
             is
             neither
             more
             nor
             less
             Divisible
             ;
             that
             is
             ,
             neither
             Rare
             nor
             Dense
             .
             For
             ,
             sinee
             what
             is
             in
             
               no
               Degree
            
             Divisible
             ,
             is
             in
             no
             particular
             Manner
             ,
             or
             
               no
               way
            
             Divisible
             ,
             and
             what
             's
             in
             
               no
               manner
            
             or
             
               no
               way
            
             Divisible
             ,
             is
             not
             Divisible
             
               at
               all
            
             ;
             't
             is
             a
             plain
             Contradiction
             to
             put
             it
             at
             once
             to
             be
             Divisible
             ,
             and
             yet
             
               no
               way
            
             (
             that
             neither
             more
             nor
             
               less
               ,
               easily
            
             or
             hardly
             )
             Divisible
             ;
             that
             is
             ,
             to
             put
             it
             to
             be
             Divisible
             ,
             and
             yet
             to
             be
             neither
             Rare
             nor
             Dense
             .
             Again
             ,
             since
             in
             that
             Supposition
             ,
             Divisibility
             must
             be
             the
             Essential
             Form
             of
             that
             Simple
             Body
             they
             call
             the
             
               First
               Matter
            
             ;
             and
             ,
             to
             be
             meerly
             Divisible
             ,
             and
             neither
             more
             nor
             less
             such
             ,
             or
             neither
             Rare
             nor
             Dense
             ,
             is
             
               Common
               to
               all
            
             things
             that
             are
             Divisible
             ;
             and
             what
             's
             Common
             to
             All
             cannot
             constitute
             or
             determine
             it
             to
             be
             This
             ,
             or
             of
             
               This
               Kind
            
             ;
             and
             ▪
             nothing
             can
             exist
             but
             what
             's
             Determinately
             This
             or
             That
             :
             It
             follows
             ,
             that
             either
             what
             's
             Indeterminate
             it self
             must
             formally
             make
             it
             's
             Subject
             ,
             (
             their
             First
             Matter
             )
             to
             be
             Determinate
             ,
             which
             is
             a
             Contradiction
             ;
             or
             else
             their
             First
             Matter
             ,
             tho'
             remaining
             still
             Indeterminate
             ,
             is
             capable
             to
             exist
             ;
             which
             is
             equally
             Impossible
             .
             For
             't
             is
             to
             be
             noted
             ,
             that
             these
             Men
             ,
             neither
             put
             Rarity
             nor
             Density
             ,
             (
             which
             are
             Qualities
             )
             in
             their
             First
             Matter
             ;
             but
             hold
             that
             all
             Modes
             ,
             but
             bare
             Extension
             ,
             are
             made
             by
             the
             mingling
             their
             Three
             Elements
             ,
             after
             their
             First
             Matter
             was
             Created
             and
             put
             in
             Motion
             .
          
           
             
             
               MEDITATION
               .
            
             
               ANd
               now
               ,
               my
               Soul
               ,
               let
               us
               cast
               up
               our
               Accompt●
               and
               compute
               what
               Degrees
               of
               Knowledge
               ●●
               have
               gain'd
               while
               we
               run
               over
               this
               Second
               Stage
               of
               our
               Travelling
               
               Thoughts
               .
               We
               have
               gone
               ,
               indeed
               ,
               but
               slowly
               forwards
               ;
               but
               the
               smalness
               of
               our
               Advance
               is
               recompenced
               by
               our
               making
               our selves
               Masters
               of
               our
               Ground
               every
               Step
               we
               have
               taken
               .
               We
               have
               gain'd
               a
               Clear
               Light
               what
               Essences
               are
               ,
               which
               puzzles
               so
               many
               Speculaters
               ;
               and
               in
               what
               consist
               the
               Essences
               of
               the
               two
               most
               General
               Kinds
               of
               Things
               ,
               Body
               and
               Spirit
               We
               have
               seen
               what
               Dull
               Lumpish
               things
               ,
               All
               (
               eve●
               the
               Best
               of
               )
               Bodies
               are
               :
               which
               Unthinking
               and
               Unelevated
               Worldlings
               do
               so
               blindly
               admire
               ;
               and
               that
               the
               most
               Subtil
               of
               them
               ,
               being
               unable
               of
               themselves
               to
               stir
               or
               move
               ,
               are
               but
               Unwieldy
               Sluggs
               in
               comparison
               of
               the
               Activity
               of
               a
               
                 Subsistent
                 Spirit
              
               ,
               which
               sets
               them
               all
               on
               work
               .
               We
               have
               discern'd
               clearly
               ,
               that
               all
               this
               Material
               World
               is
               but
               a
               vast
               Shop
               of
               Instruments
               ;
               which
               are
               to
               be
               manag'd
               and
               wielded
               regularly
               and
               artificially
               by
               the
               Iourneymen
               of
               it
               ▪
               ●
               Great
               Artificer
               and
               First
               Mover
               ,
               to
               bring
               about
               hi●
               Infinitely-Wise
               Ends.
               We
               see
               that
               not
               one
               ,
               no
               n●…
               the
               very
               least
               of
               them
               ,
               is
               Useless
               and
               
                 in
                 vain
              
               ;
               b●…
               that
               they
               perform
               such
               Operations
               ,
               and
               cause
               such
               Effects
               ,
               as
               are
               sutable
               to
               their
               respective
               
                 Natures
                 ▪
              
               and
               ,
               thence
               ,
               we
               come
               to
               see
               the
               reason
               why
               their
               All
               ▪
               wise
               Creatour
               ,
               viewing
               his
               Great
               Workmanship
               ,
               no●
               
                 perfectly
                 Form'd
              
               and
               Compleated
               ,
               did
               declare
               ,
               that
               
               
                 all
                 things
                 he
                 had
                 made
                 were
                 exceedingly
                 GOOD
              
               ;
               which
               they
               could
               not
               be
               ,
               were
               any
               of
               them
               Useless
               and
               
                 Good
                 for
                 nothing
              
               .
               We
               have
               discover'd
               what
               it
               is
               that
               Determines
               the
               Common
               Matter
               of
               the
               Corporeal
               Universe
               ;
               what
               shapes
               the
               Parts
               of
               Matter
               into
               
                 Distinct
                 Things
              
               ,
               and
               so
               sits
               it
               for
               Existence
               ,
               〈◊〉
               have
               found
               how
               much
               of
               Determination
               suffices
               ●●
               make
               the
               
                 Simplest
                 Bodies
              
               ;
               which
               will
               lead
               its
               ●o
               the
               Knowledge
               of
               what
               farther
               Degrees
               of
               it
               are
               ●●quisite
               for
               those
               which
               are
               more
               and
               more
               Mixt
               ,
               〈◊〉
               Compounded
               .
               Lastly
               ,
               We
               have
               avoided
               many
               Great
               Errours
               about
               the
               Primordial
               Constitution
               of
               Entities
               ;
               and
               we
               know
               certainly
               the
               Terms
               and
               Conditions
               which
               grounds
               their
               Title
               to
               Existence
               ,
               or
               ●…ders
               them
               Capable
               to
               be
               Actually
               .
               All
               this
               we
               ●●●e
               got
               ;
               and
               ,
               yet
               ,
               contrary
               to
               our
               Acquisitions
               in
               〈◊〉
               Material
               World
               ,
               we
               have
               
                 lost
                 nothing
              
               at
               all
               ●●
               getting
               it
               .
               And
               ,
               which
               abundantly
               perfects
               our
               Satisfaction
               ,
               we
               foresee
               ,
               by
               what
               we
               have
               attain'd
               already
               ,
               that
               we
               have
               a
               comfortable
               Prospect
               ,
               and
               are
               in
               a
               fair
               way
               of
               Improving
               our
               Growing
               Stock
               ;
               and
               of
               making
               Large
               Accessions
               to
               it
               ,
               without
               Ha●arding
               the
               least
               Diminution
               of
               it
               ,
               while
               we
               drive
               ●●●
               gainful
               Trade
               of
               getting
               the
               true
               Riches
               of
               our
               Mind
               ,
               Knowledge
               ,
               or
               Trafficking
               for
               Science
               .
            
             
               Perhaps
               ,
               some
               inconsiderate
               Readers
               ,
               who
               reflect
               〈◊〉
               ,
               that
               Knowledge
               of
               Truth
               is
               the
               Natural
               Perfection
               of
               their
               Soul
               ,
               will
               think
               it
               ●…t
               worth
               so
               much
               pains
               ;
               but
               will
               
               ●…gh
               at
               us
               for
               drawing
               our
               Consequences
               with
               such
               
                 nice
                 care
              
               ,
               and
               ●inning
               out
               our
               Speculations
               into
               ●●ch
               
                 Subtil
                 Threads
              
               :
               They
               will
               ask
               〈◊〉
               ,
               What
               are
               we
               the
               better
               for
               know●…
               a
               Few
               insipid
               
                 Common
                 Notions
              
               ;
               or
               the
               Wiser
               ,
               
               for
               dwelling
               so
               long
               upon
               them
               ?
               But
               these
               M●…
               reflect
               not
               what
               Incredible
               and
               most
               Useful
               Consequences
               are
               Deduced
               in
               the
               Mathematicks
               ,
               by
               att●●tive
               Descants
               on
               those
               three
               Common
               Notions
               〈◊〉
               Length
               ,
               Breadth
               and
               Thickness
               ,
               variously
               consider
               〈◊〉
               If
               Mathematicians
               ,
               by
               considering
               ,
               studying
               ,
               〈◊〉
               poring
               ,
               so
               many
               years
               ,
               on
               one
               single
               Mode
               or
               Accid●…
               of
               that
               Ens
               ,
               call'd
               
                 Body
                 ,
                 (
                 viz.
              
               Quantity
               ,
               )
               arriv●…
               such
               wonderful
               Conclusions
               ;
               certainly
               we
               may
               b●…
               for
               far
               more
               Excellent
               and
               more
               Noble
               Producti●●
               by
               studying
               the
               nature
               of
               Ens
               ,
               or
               of
               
                 Body
                 in
                 Common
              
               ;
               without
               which
               ,
               the
               other
               being
               but
               a
               M●…
               or
               Manner
               of
               it
               ,
               could
               have
               no
               Being
               or
               Entity
               all
               ;
               nor
               ,
               consequently
               ,
               any
               Notion
               or
               Intelligibili●●
               They
               consider
               not
               that
               all
               Science
               ,
               which
               is
               a
               Distinct
               and
               Clear
               Knowledge
               of
               Things
               ,
               must
               h●…
               for
               ,
               it
               's
               Immediate
               Object
               ,
               some
               
                 Abstract
                 Notio●
              
               for
               if
               it
               be
               Complex
               ,
               or
               involves
               more
               Not●…
               than
               one
               ;
               we
               must
               either
               take
               the
               Complex
               N●…
               in
               pieces
               ,
               that
               is
               ,
               we
               must
               make
               Diverse
               Abstract
               Notions
               of
               it
               ,
               and
               consider
               each
               of
               them
               apart
               ;
               〈◊〉
               else
               ,
               (
               as
               experience
               will
               teach
               us
               ,
               if
               we
               set
               our selves
               to
               discourse
               of
               two
               Notions
               at
               once
               )
               we
               can●…
               possibly
               know
               either
               of
               them
               Clearly
               ,
               but
               only
               at
               t●…
               best
               ,
               Blindly
               and
               Confusedly
               .
               Again
               ,
               they
               mista●…
               us
               ,
               if
               they
               think
               we
               intended
               to
               terminate
               our
               Discourse
               in
               those
               Common
               Notions
               ;
               We
               take
               them
               〈◊〉
               
                 in
                 our
                 way
              
               ,
               and
               we
               are
               forced
               to
               do
               so
               ,
               if
               〈◊〉
               intend
               to
               discourse
               solidly
               ;
               as
               every
               Man
               ,
               who
               kn●…
               what
               a
               Demonstration
               
                 a
                 priori
              
               means
               ,
               must
               〈◊〉
               see
               and
               acknowledge
               .
               Lastly
               ,
               They
               reflect
               not
               〈◊〉
               the
               Considering
               the
               
                 most
                 Common
              
               Notions
               of
               〈◊〉
               Thing
               enlarges
               the
               Soul
               ;
               and
               that
               ,
               tho'
               those
               〈◊〉
               Abstract
               Conceptions
               be
               but
               a
               very
               small
               part
               ,
               a
               partial
               ,
               and
               very
               Inadequate
               Notion
               of
               the
               wh●…
               
               Individual
               Thing
               ;
               yet
               ,
               that
               Shortness
               is
               abundantly
               re●●mpenced
               by
               the
               Largeness
               of
               their
               Extent
               .
               He
               that
               knows
               distinctly
               the
               Notion
               or
               Nature
               of
               Quantity
               ,
               knows
               the
               
                 whole
                 World
              
               ,
               and
               
                 each
                 particular
                 Body
              
               in
               it
               ,
               
                 as
                 far
                 as
              
               they
               are
               Quantitative
               .
               In
               like
               ●…nner
               ,
               he
               who
               has
               the
               Exact
               Knowledge
               of
               
                 Ens
                 ,
                 ●…nce
                 ,
                 Act
                 ,
                 Power
                 ,
              
               &c.
               knows
               the
               whole
               Crea●…
               ,
               and
               every
               particular
               part
               of
               it
               ,
               as
               far
               as
               they
               ●…ve
               in
               them
               what
               grounds
               the
               Notions
               of
               
                 Ens
                 ,
                 Essence
                 ,
                 Power
                 ,
                 Act
                 ,
                 Divisibility
                 ,
                 Composition
                 ,
              
               &c.
               ●…t
               what
               ,
               is
               all
               this
               ,
               if
               we
               add
               the
               vast
               trains
               of
               
                 ●lear
                 Consequences
              
               ,
               enriching
               our
               Mind
               with
               Innumerable
               Truths
               ;
               many
               of
               which
               are
               neer
               as
               Universal
               〈◊〉
               these
               Notions
               themselves
               were
               .
               Let
               us
               permit
               〈◊〉
               those
               Men
               of
               Fancy
               to
               slubber
               over
               their
               Know●…
               of
               things
               by
               their
               Confused
               Methods
               of
               Talking
               〈◊〉
               random
               ;
               and
               pursue
               the
               Way
               to
               Science
               ,
               which
               
                 Right
                 Nature
              
               ,
               and
               the
               Rules
               of
               
                 Exact
                 Art
              
               ,
               have
               ●…ablisht
               to
               our
               hands
               .
            
          
        
         
           
           
             
               CHAP.
               III.
            
             Of
             the
             Essences
             of
             
               Mixt
               ,
               Vegetable
               ▪
            
             and
             Animal
             Bodies
             .
          
           
             1.
             
             THere
             are
             not
             in
             Nature
             ,
             (
             as
             far
             as
             we
             can
             judge
             )
             at
             this
             time
             ,
             any
             perfectly
             Simp●…
             Bodies
             ,
             or
             
               Pure
               Elements
            
             .
             For
             since
             ,
             to
             perfect
             the
             Forming
             of
             
             the
             World
             at
             first
             ,
             it
             was
             requisite
             that
             there
             should
             be
             a
             
               thoro●…
               Mixture
            
             of
             those
             Simplest
             Bodies
             ▪
             or
             Elements
             ,
             which
             were
             made
             in
             the
             Beginning
             :
             And
             ,
             fin●
             there
             are
             many
             pregnant
             Reasons
             ,
             which
             are
             very
             hard
             to
             solve
             ,
             that
             at
             the
             Flood
             or
             Universal
             Deluge
             ,
             the
             whole
             Body
             of
             the
             Earth
             ,
             and
             all
             it's
             parts
             ,
             were
             still
             more
             confusedly
             blended
             together
             with
             the
             other
             Bodies
             ,
             which
             were
             themselves
             Mixts
             or
             rather
             Demixts
             before
             .
             Again
             ,
             since
             it
             is
             hard
             to
             conceive
             ,
             (
             the
             Course
             of
             Nature
             ,
             which
             consists
             in
             Motion
             ,
             still
             continuing
             )
             how
             those
             Simple
             Bodies
             should
             re-gain
             their
             Original
             Purity
             ,
             and
             not
             rather
             mingle
             still
             〈…〉
             and
             more
             ;
             It
             may
             ,
             I
             think
             ,
             be
             concluded
             hence
             and
             from
             what
             has
             been
             alledged
             ,
             Chap.
             2.
             
             Cordlary
             IV.
             that
             there
             are
             not
             now
             in
             the
             World
             an●
             
               Pure
               Elements
            
             or
             
               Unmixt
               Bodies
            
             .
          
           
           
             2.
             
             To
             pursue
             the
             Thread
             of
             my
             Discourse
             :
             When
             Two
             very
             Minute
             Bodies
             ,
             of
             different
             Natures
             ,
             of
             which
             
             one
             is
             Rare
             ,
             the
             other
             Dense
             ,
             do
             cling
             together
             ;
             which
             ,
             by
             being
             of
             the
             smallest
             size
             ,
             are
             not
             easie
             to
             be
             divided
             or
             separated
             from
             one
             another
             by
             others
             ,
             they
             being
             
               too
               big
            
             to
             come
             between
             their
             parts
             ,
             and
             so
             divide
             them
             ;
             they
             may
             be
             reasonably
             conceiv'd
             to
             constitute
             a
             First-Mixt
             Body
             .
             For
             ,
             since
             ,
             by
             their
             
               constant
               Adhesion
            
             ,
             they
             do
             not
             Act
             or
             Operate
             as
             Two
             ,
             but
             Conjoyntly
             ,
             or
             as
             One
             ;
             〈…〉
             follows
             that
             they
             have
             a
             peculiar
             Modify'd
             Operation
             of
             their
             own
             ,
             distinct
             from
             that
             which
             other
             of
             those
             Elements
             had
             produced
             in
             case
             it
             had
             existed
             alone
             .
             Wherefore
             ,
             since
             every
             Part
             〈…〉
             Nature
             is
             then
             a
             
               Distinct
               Thing
            
             ,
             when
             it
             has
             a
             
               ●…ct
               Operation
            
             ;
             't
             is
             consequent
             ,
             that
             these
             were
             
               at
               first
            
             ,
             or
             in
             the
             
               beginning
               ,
               Distinct
            
             Entities
             ;
             which
             kind
             of
             Things
             we
             call
             Mixt
             or
             Compounded
             ;
             and
             ,
             this
             being
             the
             Simplest
             or
             Least
             sort
             of
             Mixture
             ,
             First-Mixt
             Bodies
             .
          
           
             3.
             
             Wherefore
             the
             
               Essential
               Form
            
             of
             those
             First-Mixt-Bodies
             ,
             was
             the
             Complexion
             
             of
             those
             two
             Primary
             Qualities
             ,
             Rarity
             and
             Density
             ;
             since
             't
             is
             evident
             ,
             that
             the
             having
             those
             Two
             in
             it
             ,
             does
             distinguish
             them
             from
             Simple
             Bodies
             or
             Elements
             which
             have
             but
             One
             of
             them
             ;
             that
             is
             ,
             (
             at
             that
             time
             ,
             )
             distinguisht
             them
             from
             
               all
               others
            
             .
          
           
             4.
             
             Therefore
             the
             Essence
             or
             
               Total
               Form
            
             of
             those
             First-Mixt
             
             Bodies
             consists
             of
             Power
             and
             Act
             ;
             or
             in
             this
             ,
             that
             they
             have
             Matter
             
             in
             them
             ,
             Determin'd
             by
             such
             a
             
               Form
               ;
               viz.
            
             by
             the
             Complexion
             of
             those
             two
             Accidents
             .
          
           
             5.
             
             The
             next
             Sort
             of
             Mixt
             Bodies
             ,
             is
             ,
             That
             they
             have
             Three
             ,
             or
             All
             ,
             of
             the
             Elements
             in
             them
             .
             For
             ,
             all
             Proper
             
             and
             Intrinsecal
             Differences
             being
             nothing
             but
             more
             and
             less
             ;
             and
             the
             Elements
             ,
             having
             each
             of
             them
             ,
             a
             
               Distinct
               Degree
            
             of
             Rarity
             or
             Density
             in
             them
             ;
             It
             follows
             ,
             that
             these
             are
             evidently
             more-Mixt
             than
             the
             others
             were
             ,
             which
             had
             but
             only
             Two
             Elements
             ,
             and
             their
             Particular
             Degrees
             of
             Rarity
             and
             Density
             ,
             in
             their
             Composition
             .
             Whence
             ,
             't
             is
             easie
             ,
             by
             what
             's
             discourst
             here
             ,
             §
             .
             4.
             and
             5.
             to
             discover
             in
             what
             their
             Essential
             (
             or
             Partial
             )
             Form
             ,
             and
             their
             Essence
             ,
             which
             is
             their
             
               Total
               Form
            
             ,
             consists
             .
          
           
             6.
             
             The
             Next
             or
             Third
             Sort
             of
             Mixt
             Bodies
             ,
             (
             if
             it
             be
             not
             in
             some
             sort
             the
             same
             )
             is
             ,
             when
             the
             Compound
             possesses
             
             with
             some
             Stability
             and
             Constancy
             ,
             an
             incomparably
             greater
             Proportion
             of
             
               some
               one
            
             of
             those
             Elements
             above
             the
             rest
             .
             For
             't
             is
             manifest
             ,
             that
             there
             are
             in
             Nature
             many
             sorts
             of
             those
             Things
             which
             we
             call
             Fire
             ,
             Air
             ,
             Earth
             and
             Water
             ;
             in
             all
             which
             ,
             some
             One
             of
             those
             particular
             Elements
             does
             so
             much
             abound
             ,
             that
             we
             cannot
             well
             discern
             ,
             at
             first
             Sight
             ,
             any
             Mixture
             of
             the
             others
             ;
             tho'
             't
             is
             Evident
             to
             our
             Reflex
             Thoughts
             there
             is
             ;
             and
             even
             to
             our
             Sight
             ,
             when
             Art
             comes
             to
             separate
             them
             ;
             tho'
             our
             Rude
             and
             First
             Impressions
             make
             us
             commonly
             give
             them
             their
             Name
             from
             the
             exceedingly
             -
             Predominant
             Element
             .
          
           
           
             7.
             
             The
             Next
             or
             Fourth
             sort
             of
             Mixts
             ,
             which
             ,
             perhaps
             ,
             are
             (
             in
             proper
             Speech
             )
             the
             First
             Sort
             of
             Demixt
             or
             Decompounded
             
             Bodias
             ,
             is
             ,
             when
             they
             have
             More
             or
             Fewer
             of
             the
             former
             Sorts
             of
             Mixts
             variously
             united
             in
             them
             ;
             whose
             〈…〉
             is
             the
             Complexion
             of
             those
             Qualities
             ,
             found
             in
             those
             several
             Mixts
             .
             And
             ,
             their
             Essence
             consists
             in
             this
             ,
             that
             their
             Matter
             is
             Determin'd
             by
             the
             Complexion
             of
             those
             Mixt
             Accidents
             ;
             which
             giving
             them
             ,
             as
             Constant
             Agents
             ,
             the
             power
             of
             Operating
             thus
             ;
             or
             ,
             after
             a
             Distinct
             Manner
             from
             the
             former
             ;
             do
             ,
             by
             consequence
             ,
             
               principally
               concur
               to
            
             make
             them
             Distinct
             Parts
             of
             Nature
             ;
             that
             is
             ,
             Distinct
             Things
             ,
             or
             Bodies
             .
             I
             say
             ,
             principally
             ,
             for
             't
             is
             to
             be
             observ'd
             ,
             that
             ●●st
             .
             Many
             other
             Accidents
             ,
             besides
             those
             
               most
               Intrinsecal
            
             ones
             of
             Rarity
             and
             Density
             ;
             (
             either
             Single
             ,
             or
             Mingled
             )
             
             do
             concur
             to
             the
             Essential
             Constitution
             of
             most
             Mixts
             and
             Demixts
             .
             For
             ,
             since
             Mixture
             is
             made
             first
             by
             the
             Division
             of
             the
             Simple
             ,
             and
             afterwards
             of
             First-Mixt-Bodies
             ;
             at
             and
             Division
             makes
             more
             of
             One
             ;
             the
             parts
             of
             those
             Divided
             Bodies
             (
             the
             ways
             of
             Nature's
             Operation
             being
             manifold
             and
             various
             )
             must
             necessarily
             be
             Diverse
             in
             Number
             ;
             and
             ,
             consequently
             ,
             (
             each
             Divided
             part
             being
             Determinate
             )
             in
             
               Bigness
               ,
               Figure
            
             ,
             and
             Situation
             ;
             which
             ,
             the
             Potential
             parts
             of
             the
             Elements
             ,
             before
             Division
             ,
             (
             each
             of
             them
             being
             Homogeneous
             or
             Uniform
             ,
             )
             
               were
               not
            
             .
             Whence
             follows
             ,
             that
             most
             of
             the
             Mixt
             ,
             and
             all
             of
             the
             Demixt
             bodies
             ,
             besides
             their
             Different
             Degrees
             of
             Rarity
             and
             Density
             ,
             must
             also
             have
             
             in
             them
             great
             Variety
             of
             the
             Bulk
             ,
             Figure
             and
             Situation
             of
             their
             Parts
             :
             Which
             ,
             
               every
               thing
               operating
               as
               it
               is
               ,
            
             must
             needs
             make
             them
             operate
             diversely
             ;
             and
             ,
             consequently
             ,
             these
             are
             parts
             of
             their
             
               Essential
               Form
            
             ;
             and
             therefore
             ,
             (
             their
             Consistency
             ,
             or
             Constancy
             of
             being
             such
             ,
             suppos'd
             )
             must
             constitute
             them
             
               Distinct
               Agents
            
             in
             Nature
             ,
             of
             
               Distinct
               Bodies
            
             .
          
           
             9.
             
             Notwithstanding
             that
             these
             last-named
             Accidents
             do
             thus
             concur
             ,
             yet
             't
             is
             chiefly
             their
             Rarity
             and
             Density
             
             which
             gives
             those
             Mixts
             and
             Demixts
             that
             Nature
             in
             which
             consists
             their
             
               most
               Intrinsecal
            
             Temperature
             and
             Constitution
             .
             For
             ,
             since
             Rarity
             and
             Density
             are
             those
             Primary
             Qualities
             ,
             the
             partaking
             of
             which
             ,
             within
             some
             certain
             Degree
             ,
             did
             constitute
             the
             Simple
             Bodies
             ;
             and
             all
             the
             Mixt
             Bodies
             are
             essentially
             compounded
             of
             Simple
             ones
             ;
             those
             two
             First
             Qualities
             must
             needs
             be
             
               more
               Intrinsecal
            
             to
             them
             than
             are
             those
             others
             which
             ac●ru'd
             to
             them
             by
             the
             Division
             of
             Matter
             ;
             tho
             they
             also
             concur
             ,
             each
             in
             his
             way
             ,
             to
             determine
             the
             Matter
             ,
             so
             that
             the
             Mixt
             or
             Compounds
             may
             have
             
               Different
               Operations
            
             in
             Nature
             ,
             and
             ,
             thence
             ,
             become
             
               Distinct
               Things
            
             ,
             or
             
               Distinct
               Mixt
               Bodies
            
             .
             Conformably
             to
             what
             Aristotle
             asserts
             ,
             
               Lib.
               Physic
            
             .
             8.
             
             Cap.
             7.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               &c.
               Of
               all
               the
               Affections
            
             ,
             or
             Determinations
             of
             Matter
             ,
             
               Density
               and
               Rarity
               are
               the
               Principal
               ,
            
             or
             the
             Beginning
             and
             Origin
             of
             all
             others
             .
          
           
           
             10.
             
             Corollary
             I.
             Hence
             all
             the
             Followers
             of
             Democritus
             ,
             whether
             
               Epioureans
               ,
               Cartesians
            
             ,
             or
             others
             ,
             who
             
             put
             no
             Parts
             of
             their
             Matter
             to
             be
             distinguisht
             by
             Rarity
             and
             Density
             ,
             which
             ,
             as
             is
             prov'd
             ,
             are
             
               most
               Intrinsecal
            
             ;
             and
             affirm
             ,
             that
             they
             have
             only
             in
             them
             these
             two
             Accidents
             ,
             Extension
             and
             Figure
             ;
             the
             former
             of
             which
             being
             Common
             to
             them
             all
             ,
             cannot
             without
             wronging
             clear
             Reason
             ,
             distinguish
             them
             ;
             and
             ,
             the
             Later
             of
             them
             ,
             it
             being
             only
             the
             Termination
             of
             Quantity
             ,
             is
             rather
             Extrinsecal
             ,
             or
             belonging
             to
             the
             Surface
             of
             the
             Bodies
             :
             And
             is
             evidently
             impossible
             to
             give
             the
             Body
             ,
             which
             has
             it
             ,
             it
             's
             Inward
             Constitution
             ;
             hence
             ,
             they
             cannot
             possibly
             give
             any
             account
             of
             the
             most
             Intrinsecal
             or
             Essential
             Constitution
             and
             Distinction
             of
             their
             Mixts
             and
             Demixts
             ;
             nor
             ,
             consequently
             ,
             of
             what
             it
             is
             in
             which
             the
             Essence
             of
             any
             particular
             Body
             ,
             which
             must
             certainly
             
               be
               most
               Intrinsecal
            
             to
             it
             ,
             does
             consist
             .
          
           
             11.
             
             Of
             this
             last
             sort
             of
             Demixts
             ,
             are
             all
             Minerals
             ,
             Gems
             ,
             Coral
             ,
             Clay
             ,
             Marl
             ,
             all
             the
             several
             sorts
             of
             Earths
             ,
             
             and
             such
             like
             .
             Which
             are
             Differenced
             by
             the
             Proportion
             ,
             Size
             and
             Figures
             of
             their
             Rare
             and
             Dense
             particles
             ;
             and
             not
             a
             little
             by
             the
             Situation
             ,
             or
             Manner
             of
             their
             Texture
             :
             Whence
             they
             come
             to
             be
             more
             or
             less
             Solid
             or
             Compacted
             ,
             Light
             ,
             Heavy
             ,
             Clammy
             ,
             Friable
             ,
             Porous
             ,
             Pellucid
             ,
             Fusible
             ,
             Malleable
             ,
             &c.
             
             To
             treat
             of
             which
             particularly
             ,
             and
             
             reduce
             them
             into
             their
             Proper
             Causes
             ,
             belongs
             to
             Physicks
             or
             Natural
             Philosophy
             .
             Nor
             is
             it
             very
             hard
             to
             do
             this
             ,
             were
             true
             Principles
             of
             Nature
             taken
             up
             
               at
               First
            
             ,
             and
             pursu'd
             home
             by
             Immediate
             Consequences
             .
          
           
             12.
             
             The
             same
             Accidents
             ,
             and
             particularly
             the
             Figure
             and
             Situation
             of
             Parts
             ,
             give
             Bodies
             their
             different
             manner
             
             of
             affecting
             our
             Senses
             .
             For
             ,
             't
             is
             not
             hard
             to
             show
             ,
             that
             all
             Colour
             ,
             and
             it
             's
             several
             kinds
             ,
             are
             chiefly
             produced
             by
             These
             ;
             as
             also
             ,
             the
             Qualities
             of
             Odoriferous
             ,
             Stinking
             ,
             Sweet
             ,
             Sharp
             ,
             Sowr
             ,
             Rough
             ,
             Smooth
             Bodies
             .
             Tho'
             Sound
             ,
             and
             it's
             Varieties
             ,
             spring
             from
             the
             Greater
             or
             Lesser
             Tension
             ,
             Thickness
             ,
             or
             Smart
             Force
             of
             the
             Instrument
             that
             makes
             the
             Different
             Motions
             of
             the
             Air.
             
          
           
             13.
             
             Corollary
             II.
             If
             the
             Duration
             of
             those
             Bodies
             be
             Transitory
             and
             Unconstant
             in
             comparison
             of
             others
             that
             seem
             
             of
             the
             same
             sort
             ,
             they
             are
             call'd
             in
             a
             Common
             Appellation
             ,
             
               Imperfect
               Mixts
            
             ;
             such
             as
             are
             ,
             Winds
             ,
             Snow
             ,
             Hail
             ,
             Smoak
             ,
             Mists
             ,
             Meteors
             ,
             &c.
             and
             therefore
             ,
             wanting
             that
             Constancy
             ,
             (
             an
             Argument
             of
             their
             not
             being
             well
             united
             )
             they
             are
             ,
             less
             properly
             Entia
             or
             Things
             ,
             than
             the
             
               Perfect
               Mixts
            
             are
             ;
             as
             is
             shown
             ,
             Ch.
             2.
             
             §
             .
             17.
             
             And
             ,
             perhaps
             ,
             they
             are
             no
             more
             but
             Aggregates
             of
             more
             Distinct
             Bodies
             lighting
             together
             casually
             ;
             or
             approximated
             to
             one
             another
             ,
             and
             sticking
             together
             ,
             by
             virtue
             of
             some
             Physical
             Quality
             ,
             for
             some
             short
             time
             ;
             which
             is
             not
             enough
             to
             make
             those
             Compounds
             to
             
             be
             Constant
             and
             Distinct
             Agents
             in
             Nature
             ,
             or
             Distinct
             and
             Perfect
             Natural
             Bodies
             .
          
           
             14.
             
             When
             the
             Parts
             of
             a
             Demixt
             are
             exexceedingly
             Different
             in
             their
             several
             Temperaments
             ;
             and
             withall
             ,
             
             One
             of
             them
             (
             the
             Common
             Causes
             of
             the
             World
             setting
             them
             on
             work
             )
             is
             
               apt
               to
               move
               Another
            
             ,
             that
             Body
             is
             said
             to
             be
             LIVING
             .
             For
             ,
             since
             the
             Notion
             of
             LIFE
             is
             
               A
               Principle
               of
               Self-Motion
            
             ;
             and
             there
             are
             no
             
               Actual
               Parts
            
             in
             any
             Compound
             ;
             (
             whence
             we
             say
             ,
             All
             Actions
             and
             Passions
             are
             of
             the
             Suppositum
             ;
             )
             it
             follows
             ,
             that
             the
             Action
             or
             Motion
             of
             each
             of
             those
             Parts
             ,
             is
             the
             Action
             or
             the
             Motion
             of
             the
             
               Whole
               Thing
            
             ,
             tho'
             consider'd
             particularly
             
               according
               to
               such
               a
               Part
            
             of
             it
             .
             Hence
             ,
             such
             a
             
               Thing
               ,
               one
            
             Part
             of
             which
             
               moves
               another
            
             ,
             is
             truly
             said
             to
             
               move
               it self
            
             ,
             or
             to
             be
             LIVING
             .
          
           
             15.
             
             The
             Simplest
             ,
             Lowest
             and
             Ignoblest
             sort
             of
             Living
             or
             Self-moving
             Things
             ,
             are
             those
             which
             are
             
               meer
               Vegetables
            
             :
             
             For
             ,
             since
             all
             Proper
             Differences
             are
             more
             and
             less
             of
             the
             Generical
             Notion
             ;
             and
             Life
             is
             Self-Motion
             ,
             that
             is
             ,
             One
             sort
             of
             Motion
             ;
             and
             to
             move
             Swiftly
             and
             Slowly
             is
             to
             move
             more
             or
             less
             ;
             it
             follows
             ,
             that
             Vel●city
             and
             Tardity
             are
             the
             First
             Differences
             of
             all
             Motions
             ;
             of
             which
             ,
             to
             
               move
               it self
            
             ,
             is
             one
             ;
             and
             ,
             consequently
             ,
             that
             ,
             to
             perform
             their
             Primary
             Operation
             
               more
               quickly
            
             and
             
               more
               slowly
            
             ,
             does
             essentially
             distinguish
             Living
             Things
             ,
             as
             they
             are
             Living
             .
             Wherefore
             ,
             since
             Experience
             shows
             ,
             and
             it
             will
             be
             more
             clearly
             manifested
             hereafter
             ,
             that
             Vegetables
             or
             Plants
             do
             
               more
               slowly
            
             ,
             and
             more
             dully
             ,
             go
             about
             their
             Primary
             Operation
             than
             other
             Self-moving
             
             Things
             ,
             v.
             g.
             Brutes
             or
             Men
             do
             :
             it
             follows
             ,
             that
             those
             Bodies
             we
             call
             Vegetables
             or
             Plants
             ,
             are
             the
             Simplest
             ,
             Lowest
             and
             Ignoblest
             of
             Self-moving
             of
             Living
             Things
             .
          
           
             16.
             
             The
             Primary
             Operation
             of
             meer
             Vegetables
             is
             to
             nourish
             the
             Compound
             ,
             For
             ,
             since
             (
             as
             any
             attentive
             Speculater
             
             may
             observe
             )
             every
             Thing
             is
             ordain'd
             to
             preserve
             it's
             own
             Unity
             and
             Entity
             ,
             as
             much
             as
             it
             can
             ;
             this
             preserving
             it self
             is
             
               most
               Natural
            
             ,
             and
             Intrinsecal
             to
             it
             ;
             and
             therefore
             not
             a
             Secondary
             ,
             but
             it
             's
             Primary
             Action
             .
             Wherefore
             ,
             those
             Individual
             Vegetables
             ,
             which
             have
             a
             Power
             in
             them
             to
             concoct
             their
             Proper
             Juice
             or
             Sap
             ,
             and
             so
             make
             it
             
               fit
               Aliment
            
             for
             them
             ,
             which
             is
             the
             Preserving
             themselves
             from
             Withering
             or
             Decay
             ;
             must
             be
             ordain'd
             ,
             in
             the
             first
             place
             ,
             or
             primarily
             ,
             to
             perform
             this
             Operation
             .
             Especially
             ,
             since
             whatever
             other
             ,
             or
             Secondary
             sorts
             of
             Actions
             they
             may
             be
             Useful
             for
             in
             Nature
             ,
             will
             be
             better
             accomplish'd
             by
             their
             being
             first
             nourisht
             duly
             ,
             and
             as
             they
             ought
             ;
             which
             ,
             by
             perfecting
             them
             in
             Being
             ,
             does
             make
             them
             more-perfect
             Agents
             .
          
           
             17.
             
             Wherefore
             the
             Form
             of
             Vegetables
             ,
             is
             that
             Complexion
             of
             Accidents
             ,
             as
             fits
             the
             Vegetable
             for
             that
             Operation
             ;
             
             and
             it
             's
             Essence
             consists
             in
             this
             ,
             that
             the
             Matter
             of
             it's
             Parts
             has
             such
             a
             Complexion
             of
             those
             Modes
             or
             Accidents
             in
             it
             as
             sits
             one
             of
             them
             to
             work
             upon
             ,
             or
             
               move
               ,
               another
            
             in
             order
             to
             the
             Nourishment
             and
             Preservation
             of
             the
             Whole
             .
          
           
           
             18.
             
             Those
             Living
             Bodies
             whose
             Parts
             are
             more●oving-one-another
             ,
             or
             with
             
               more
               Velocity
            
             ,
             in
             order
             to
             their
             Primary
             
             Operation
             ;
             that
             is
             ,
             upon
             the
             least
             Excitation
             from
             External
             Causes
             ,
             are
             therefore
             a
             Higher
             and
             Perfecter
             ●ort
             of
             Vegetables
             ,
             or
             something
             more
             than
             meer
             Vegetables
             .
             These
             we
             call
             Animal
             ,
             or
             Sensitive
             ;
             because
             ,
             upon
             Impressions
             on
             those
             Parts
             call'd
             the
             Senses
             ,
             they
             proceed
             to
             Action
             .
          
           
             19.
             
             The
             Primary
             Operation
             of
             Animals
             ,
             is
             to
             pursue
             such
             Food
             as
             is
             Agreeable
             
             ●o
             their
             Natures
             ;
             as
             is
             shown
             ,
             §
             .
             16.
             of
             
               meer
               Vegetables
            
             :
             and
             the
             reason
             given
             there
             holds
             equally
             for
             both
             .
          
           
             20.
             
             Whence
             ,
             that
             
               meer
               Animal
            
             is
             most
             perfect
             ,
             that
             moves
             it self
             to
             acquire
             
             such
             Food
             as
             is
             agreeable
             to
             it's
             Nature
             ;
             that
             is
             ,
             such
             as
             ●akes
             it's
             Fancy
             (
             which
             is
             the
             principal
             Faculty
             that
             sets
             on
             Work
             all
             the
             rest
             )
             Calm
             or
             Indifferent
             .
             By
             which
             means
             it
             becomes
             applicable
             to
             more
             Motions
             .
             Add
             ,
             that
             ●●ch
             Food
             as
             is
             Violent
             ,
             or
             extremely
             distant
             from
             〈◊〉
             Constitution
             ,
             and
             therefore
             is
             disproportion'd
             to
             the
             pitch
             of
             it's
             Nature
             ,
             does
             make
             it's
             operations
             deprav'd
             ,
             and
             to
             some
             degree
             Preter●●tural
             ;
             As
             we
             Experience
             in
             our selves
             ,
             when
             ●e
             Eat
             any
             thing
             too
             Hot
             or
             too
             Cold
             for
             our
             Constitution
             ;
             which
             disorders
             our
             Tempera●ure
             ,
             or
             [
             as
             we
             use
             to
             say
             ]
             distempers
             it
             ,
             or
             ●akes
             us
             Sick.
             
          
           
           
             Note
             ,
             That
             we
             discourse
             here
             of
             what
             is
             the
             Primary
             Operation
             of
             Individual
             Bodie●
             ▪
             as
             to
             themselves
             .
             What
             farther
             ,
             or
             more
             Remote
             Effects
             they
             are
             intended
             or
             order'd
             for
             by
             the
             Governor
             of
             the
             World
             ,
             belongs
             to
             another
             Question
             ,
             and
             will
             be
             treated
             of
             towards
             the
             End
             of
             this
             Book
             .
          
           
             
               ADVERTISEMENT
               .
            
             
               These
               Discourses
               suppose
               it
               prov'd
               th●●
               Rare
               and
               Dense
               ,
               or
               more
               and
               
                 less
                 Divisible
              
               ,
               are
               the
               
                 First
                 Differences
              
               of
               Bodies
               as
               they
               are
               
                 in
                 N●ture
              
               ,
               or
               as
               they
               are
               the
               Subjects
               of
               Natural
               Operations
               ;
               which
               has
               been
               already
               demonstrated
               here
               ,
               Chap.
               2.
               
               §
               .
               19
               ,
               20
               ,
               21.
               as
               also
               in
               my
               
                 Method
                 to
                 Science
              
               ,
               Book
               I.
               Lesson
               5.
               
               §
               .
               10
               ,
               11.
               and
               
                 Solid
                 Philosophy
              
               ,
               Reflexion
               17.
               
               §
               .
               13
               ,
               14
               ,
               15.
               
            
          
           
             
               MEDITATION
               .
            
             
               THus
               we
               have
               deduced
               the
               
                 First
                 Difference
              
               of
               Bodies
               from
               the
               more
               and
               
                 less
                 Divisibility
              
               of
               them
               ,
               consider'd
               as
               givi●g
               
               the
               Ground
               to
               all
               
                 Natural
                 Action
              
               ,
               and
               Passion
               ;
               and
               have
               found
               th●●
               they
               are
               of
               two
               sorts
               ;
               
                 viz.
                 Rare
              
               or
               Dense
               ;
               whence
               also
               the
               several
               Kinds
               of
               those
               First
               Bodies
               can
               only
               be
               taken
               from
               their
               having
               more
               or
               less
               Degrees
               (
               I
               mean
               ,
               such
               as
               are
               very
               distant
               and
               notorious
               )
               of
               those
               two
               Primary
               Qualities
               ;
               in
               which
               therefore
               ,
               the
               Form
               or
               Act
               ,
               which
               
               supposing
               it's
               Power
               or
               Matter
               )
               does
               chiefly
               give
               them
               their
               Essence
               ,
               consists
               .
               Moreover
               ,
               we
               have
               shown
               ,
               how
               from
               ACTUAL
               DIVISION
               ,
               which
               is
               the
               First
               Operation
               in
               Nature
               ,
               there
               naturally
               and
               necessarily
               arise
               other
               Modes
               or
               Accidents
               ;
               viz.
               the
               Number
               ,
               Bigness
               ,
               Figure
               and
               Situation
               of
               the
               several
               Parts
               of
               those
               First
               Bodies
               ;
               the
               variety
               of
               which
               ,
               woven
               together
               after
               a
               different
               manner
               ,
               and
               cohering
               with
               some
               Durableness
               ,
               does
               compound
               all
               Mixt
               and
               Demixt
               Bodies
               .
               We
               have
               seen
               (
               in
               common
               )
               that
               those
               Accidents
               do
               make
               them
               fit
               to
               produce
               their
               
                 Proper
                 Effects
              
               ,
               or
               to
               perform
               their
               
                 Primary
                 Operation
              
               ;
               which
               constitutes
               them
               Distinct
               Parts
               and
               Agents
               in
               Nature
               ;
               and
               ,
               therefore
               ,
               Distinct
               Things
               .
               Whence
               follows
               ,
               That
               the
               Complexion
               of
               Accidents
               is
               ●eally
               that
               which
               we
               call
               their
               Essential
               or
               
                 Substantial
                 Form
              
               :
               And
               that
               ,
               by
               this
               Doctrine
               ,
               an
               Intelligible
               Account
               is
               given
               of
               those
               Forms
               ,
               so
               much
               
                 talkt
                 of
              
               ,
               and
               so
               little
               understood
               ;
               that
               lame
               account
               which
               the
               Schools
               give
               of
               them
               ,
               making
               them
               as
               Obscure
               as
               an
               
                 Occult
                 Faculty
              
               ;
               neither
               giving
               any
               grounded
               Reason
               by
               what
               Connatural
               Means
               they
               come
               into
               the
               Matter
               ;
               how
               they
               determine
               it
               ultimately
               for
               Existence
               ,
               by
               making
               it
               
                 Distinct
                 from
                 all
                 others
              
               ,
               or
               This
               and
               That
               Individuum
               ;
               nor
               ,
               lastly
               ,
               how
               they
               fit
               it
               for
               some
               Proper
               or
               Primary
               Operation
               ;
               which
               Considerations
               are
               Requisite
               and
               Sufficient
               to
               give
               it
               the
               Nature
               or
               Notion
               of
               an
               Ens
               or
               Thing
               ,
               While
               we
               were
               doing
               this
               ,
               we
               have
               ,
               at
               the
               same
               time
               ,
               laid
               Grounds
               for
               the
               pursuing
               orderly
               the
               Knowledge
               of
               Secondary
               and
               Sensible
               Qualities
               ,
               about
               which
               the
               greatest
               part
               of
               Physicks
               is
               employ'd
               ;
               and
               to
               distinguish
               the
               Essences
               of
               all
               Things
               in
               the
               World
               ,
               under
               what
               Sort
               or
               Kind
               soever
               they
               are
               rankt
               .
               Which
               shows
               ,
               how
               the
               Architectonick
               Science
               of
               
               METAPHYSICKS
               (
               as
               becomes
               her
               Highest
               Stati●●
               and
               Dignity
               )
               does
               Superintend
               the
               Inferiour
               Science
               of
               Physicks
               ,
               and
               
               consequently
               the
               rest
               ;
               Prescribing
               them
               what
               they
               are
               to
               do
               ,
               by
               assigning
               them
               their
               
                 Proper
                 Objects
              
               ;
               as
               also
               ,
               by
               Enlightning
               them
               ,
               and
               Establishing
               the
               Truths
               they
               deduce
               ,
               by
               her
               most
               General
               ,
               most
               Evident
               ,
               and
               most
               Certain
               Maxims
               ;
               which
               ,
               tho'
               they
               be
               Deductions
               in
               Metaphysicks
               ,
               are
               Principles
               to
               them
               .
               For
               ,
               her
               manner
               of
               considering
               the
               Objects
               of
               all
               other
               Sciences
               is
               far
               Exa●ted
               above
               the
               Inferiour
               manners
               ,
               according
               to
               which
               Subordinate
               Sciences
               treat
               of
               them
               ;
               nor
               does
               she
               regard
               any
               Quality
               ,
               Operation
               ,
               Bulk
               ,
               Figure
               ,
               Motion
               ;
               &c.
               otherwise
               than
               under
               that
               Soveraign
               Respect
               as
               they
               c●●duce
               to
               constitute
               and
               establish
               the
               Essences
               of
               Thing●
               by
               determining
               the
               Common
               Power
               or
               Matter
               to
               such
               a
               Particular
               Nature
               as
               is
               Different
               from
               all
               others
               ▪
               which
               makes
               it
               Capable
               of
               Existing
               ,
               or
               an
               〈…〉
               We
               have
               avoided
               the
               Precipices
               of
               some
               very
               Fundemental
               Errours
               ,
               highly
               prejudicial
               to
               the
               Intrinse●●
               Constirution
               and
               Distinction
               of
               Essences
               ,
               and
               consequently
               ,
               to
               the
               Knowledge
               of
               the
               Things
               themselves
               ;
               without
               settling
               well
               the
               Grounds
               of
               which
               first
               ,
               't
               is
               impossible
               to
               have
               true
               Science
               of
               any
               Thing
               whatever
               ;
               or
               to
               know
               what
               a
               Thing
               is
               .
            
             
               All
               this
               we
               have
               endeavoured
               ,
               and
               we
               hope
               ,
               perform'd
               by
               an
               Immediate
               and
               Orderly
               Connexion
               of
               〈…〉
               Natural
               Notions
               ;
               deducing
               still
               our
               Consequences
               in
               〈…〉
               Frame
               so
               closely
               compacted
               ,
               that
               each
               Foregoing
               Knowledge
               (
               setting
               aside
               the
               Corollaries
               )
               naturally
               leads
               〈…〉
               the
               Following
               ones
               .
               A
               Method
               Unusual
               to
               the
               Generality
               of
               Philosophers
               ;
               and
               yet
               .
               so
               Proper
               and
               Effectual
               to
               assert
               and
               establish
               Truth
               ;
               that
               ,
               however
               ,
               ●…
               
               may
               not
               please
               such
               Men
               and
               their
               Readers
               ;
               yet
               it
               ●●ght
               not
               to
               deter
               us
               from
               pursuing
               a
               Way
               so
               evidently
               ,
               of
               it
               's
               own
               Nature
               ,
               
               Conclusive
               and
               Decisive
               ,
               and
               withall
               so
               Proper
               to
               Science
               ;
               how
               lamely
               soever
               we
               travel
               in
               it
               :
               Whereas
               Dishevell'd
               ,
               Ill-knit
               and
               Unprincipled
               Discourses
               ,
               however
               Witty
               and
               Pleasing
               to
               the
               Dotage
               of
               ●●r
               Fancy
               ,
               have
               not
               the
               least
               Semblance
               of
               Concluding
               evidently
               ,
               or
               Establishing
               solidly
               ,
               
                 any
                 one
              
               Truth
               .
            
             
               In
               a
               word
               ,
               having
               seen
               in
               what
               consists
               the
               Essence
               of
               meer
               Animals
               ,
               which
               is
               part
               of
               our selves
               ,
               we
               have
               made
               way
               to
               the
               Contemplation
               of
               our
               
                 own
                 Nature
              
               ,
               which
               is
               ,
               
               ●ver
               and
               above
               ,
               Rational
               :
               which
               therefore
               ought
               to
               challenge
               from
               us
               〈…〉
               most
               Attentive
               Reflexion
               ;
               that
               ,
               ●…ng
               to
               a
               Distinct
               and
               Clear
               Knowledge
               of
               what
               i●
               our
               true
               Essence
               or
               Nature
               ,
               and
               what
               the
               
                 Primary
                 Operation
              
               for
               the
               performance
               of
               which
               the
               GOD
               of
               Nature
               intended
               us
               ;
               we
               may
               not
               deviate
               from
               it
               ;
               〈…〉
               labour
               for
               our
               own
               True
               Good
               ;
               pursue
               that
               best●…isht
               Food
               ,
               which
               connaturally
               nourishes
               our
               Soul
               ,
               in
               it's
               way
               ;
               and
               comply
               with
               the
               Best
               Intentions
               and
               End
               of
               our
               Creation
               .
            
          
        
         
           
           
             
               CHAP.
               IV.
            
             Of
             the
             Essence
             of
             MAN.
             
          
           
             1.
             
             MAN
             is
             
               One
               Thing
            
             ,
             made
             up
             ,
             or
             Compounded
             ,
             of
             a
             Corporeal
             and
             a
             Spiritual
             Part
             which
             we
             call
             BODY
             and
             SOUL
             ▪
             For
             ,
             were
             the
             Body
             and
             Soul
             i●
             
             Man
             Two
             Distinct
             Things
             ,
             those
             
               Two
               Things
            
             ,
             they
             being
             of
             such
             Different
             Natures
             ,
             could
             not
             possibly
             have
             any
             Coalition
             ,
             nor
             any
             kind
             of
             Union
             〈…〉
             as
             to
             make
             up
             
               One
               Compound
            
             ,
             more
             than
             can
             〈…〉
             Angel
             and
             a
             Brute
             :
             Nor
             could
             they
             be
             in
             
               〈…〉
               Manner
            
             ,
             or
             according
             to
             
               any
               Mode
            
             of
             which
             w●
             have
             a
             Notion
             ,
             
               cemented
               together
            
             .
             Not
             according
             to
             that
             Mode
             or
             Accident
             call'd
             QUANTITY
             ;
             the
             Unity
             of
             which
             kind
             of
             Parts
             is
             Continuity
             ;
             because
             the
             Spiritual
             Part
             ,
             the
             Soul
             ,
             is
             not
             Quantitative
             ,
             nor
             can
             it
             be
             thus
             Continu'd
             or
             Joyn'd
             to
             the
             Body
             .
             Nor
             ,
             consequently
             ,
             according
             to
             the
             Notion
             of
             Quality
             :
             For
             ,
             first
             ,
             Quality
             supposes
             t●…
             Thing
             ,
             which
             it
             Qualifies
             ,
             already
             constituted
             and
             only
             superadds
             some
             Perfection
             or
             Imperfecti●…
             to
             it's
             Nature
             .
             Secondly
             ,
             Because
             all
             the
             Qualities
             of
             One
             of
             those
             Parts
             are
             Corporeal
             ones
             ,
             a●…
             all
             the
             Qualities
             of
             the
             Other
             Part
             are
             Spiritual
             that
             is
             ,
             they
             are
             Quantitati●s
             and
             Not-Quantitativ●
             which
             can
             no
             more
             unite
             than
             a
             Body
             and
             a
             Sp●…
             could
             .
             Nor
             ,
             according
             to
             Relation
             ,
             or
             to
             spe●…
             more
             properly
             ,
             according
             to
             the
             Things
             themselves
             ,
             
             as
             they
             are
             consider'd
             to
             be
             Relata
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             :
             For
             this
             Notion
             is
             of
             the
             Thing
             it self
             ,
             as
             it
             gives
             us
             the
             Ground
             or
             Reason
             of
             our
             Relating
             or
             Comparing
             it
             to
             Another
             in
             such
             a
             Respect
             ;
             which
             presupposes
             the
             Things
             ,
             and
             is
             so
             far
             from
             giving
             us
             a
             Ground
             of
             conceiving
             them
             to
             be
             One
             that
             it
             obliges
             us
             to
             conceive
             them
             as
             (
             some
             way
             or
             other
             )
             Two
             ;
             and
             ,
             moreover
             ,
             
               Relatively
               Opposite
            
             to
             one
             another
             ;
             and
             Opposition
             cannot
             be
             the
             Formal
             Reason
             of
             Unity
             .
             And
             ,
             if
             we
             take
             the
             word
             [
             Relation
             ]
             not
             Fundamentally
             ,
             but
             Formally
             ,
             for
             the
             very
             Act
             of
             Referring
             ;
             't
             is
             clearly
             a
             
               Spiritual
               Mode
            
             ,
             peculiarly
             belonging
             to
             One
             part
             of
             Man
             ,
             (
             the
             Soul
             ;
             )
             and
             ,
             therefore
             ,
             for
             the
             Reason
             lately
             given
             ,
             it
             cannot
             unite
             both
             those
             Parts
             together
             .
             Nor
             can
             they
             be
             United
             according
             to
             any
             of
             the
             
               Four
               last
            
             Predicaments
             ;
             for
             These
             ,
             (
             as
             is
             shown
             in
             my
             METHOD
             )
             can
             only
             belong
             to
             Bodies
             .
             Nor
             lastly
             ,
             can
             those
             Parts
             ,
             were
             they
             
               Two
               Things
            
             ,
             be
             United
             according
             to
             Action
             and
             Passion
             ,
             (
             in
             which
             the
             
             Cartesians
             ●●ce
             this
             Union
             ;
             )
             for
             these
             (
             besides
             their
             being
             Extrinsecal
             Considerations
             )
             do
             most
             evidently
             presuppose
             the
             Whole
             Thing
             ,
             or
             Suppositum
             ,
             (
             only
             which
             Acts
             o●
             Suffers
             )
             constituted
             ;
             and
             therefore
             cannot
             be
             the
             Formal
             Cause
             or
             Reason
             of
             constituting
             that
             Whole
             ,
             or
             Compounding
             those
             Parts
             together
             ;
             but
             are
             the
             Exercise
             of
             that
             Essence
             and
             〈…〉
             Existence
             ,
             already
             Constituted
             such
             .
             It
             is
             left
             ●●en
             ,
             that
             those
             Two
             Parts
             can
             only
             be
             United
             ,
             〈…〉
             make
             One
             Compound
             ,
             according
             to
             the
             First
             Predicament
             ,
             or
             according
             to
             the
             Notion
             of
             
               Ens
               ,
               Thing
            
             ,
             or
             Substance
             .
             But
             ,
             to
             be
             United
             ,
             or
             (
             which
             ●…the
             same
             )
             made
             One
             ,
             precisely
             under
             the
             Notion
             or
             Respect
             of
             Thing
             ,
             is
             ,
             out
             of
             the
             force
             of
             
             the
             very
             Words
             ,
             to
             be
             
               One
               Thing
            
             :
             Therefore
             this
             Compound
             of
             SOUL
             and
             BODY
             ,
             call'd
             MAN
             ,
             is
             truly
             and
             necessarily
             
               One
               Thing
            
             .
          
           
             2.
             
             Therefore
             ,
             the
             Soul
             and
             Body
             in
             Man
             ,
             are
             only
             
               Potential
               Parts
            
             of
             that
             Compound
             ;
             
             and
             neither
             of
             them
             ,
             while
             in
             the
             Compound
             ,
             is
             Actual
             .
             For
             ,
             it
             has
             been
             already
             Demonstrated
             (
             Ch.
             1.
             
             §
             .
             27.
             )
             that
             there
             can
             be
             no
             Actual
             Parts
             in
             any
             Compound
             whatever
             .
             Moreover
             ,
             were
             they
             Actual
             while
             in
             the
             Compound
             ,
             each
             of
             them
             would
             have
             it's
             
               o●●
               Act
            
             there
             ;
             and
             ,
             consequently
             ,
             it
             's
             own
             
               Essence
               ▪
            
             and
             this
             not
             only
             Distinctly
             from
             the
             Other
             ,
             but
             Independently
             of
             it
             ;
             since
             every
             Act
             in
             the
             Line
             of
             Substance
             ,
             (
             as
             both
             these
             Parts
             are
             )
             determines
             the
             Substance
             to
             be
             This
             ,
             fits
             it
             for
             Existence
             ,
             and
             makes
             it
             capable
             to
             
               Subsist
               alone
            
             ;
             wherefore
             each
             of
             those
             Parts
             ,
             when
             separated
             ,
             would
             retain
             it's
             Act
             and
             Essence
             ;
             and
             exist
             ,
             or
             actually
             remain
             ,
             such
             as
             it
             was
             ;
             whereas
             't
             is
             manifest
             ,
             that
             a
             
               Human
               Body
            
             ,
             does
             not
             exist
             ,
             or
             remain
             ,
             so
             much
             as
             a
             Sensitive
             or
             Vegetative
             Thing
             ,
             but
             becomes
             a
             mee●
             
               Dead
               Carkass
            
             .
          
           
             3.
             
             Therefore
             ,
             
               neither
               Part
            
             ,
             while
             in
             the
             Compound
             ,
             can
             Act
             or
             Operate
             Al●…
             
             For
             ,
             't
             is
             Demonstrable
             ,
             that
             [
             
               Wh●…
               ever
               Acts
               must
            
             Be
             Actually
             ;
             ]
             B●…
             in
             our
             case
             ,
             neither
             Part
             
               Is
               actua●…
            
             but
             are
             both
             of
             them
             only
             Potential
             ,
             by
             §
             .
             2.
             
             Whe●…
             fore
             't
             is
             manifest
             ,
             that
             Neither
             Part
             can
             
               work
               Al●…
            
             but
             concomitantly
             with
             the
             other
             ;
             that
             is
             ,
             in
             all
             〈…〉
             Operations
             of
             Man
             ,
             as
             he
             is
             Man
             ,
             't
             is
             the
             
               W●…
               Compound
            
             ,
             or
             that
             
               Ens
               ,
               Thing
               ,
               Substantia
               Pri●…
            
             or
             Supp●s●●um
             ,
             which
             only
             
               can
               Act
            
             ,
             or
             Oper●…
             s●nce
             It
             only
             
               Is
               actually
            
             .
          
           
           
             4.
             
             Corollary
             I.
             Hence
             is
             seen
             on
             what
             Evident
             Ground
             that
             most
             Useful
             and
             Solid
             Maxim
             ,
             [
             Actiones
             
             
               &
               Passiones
               sunt
               Suppositorum
            
             ,
             ]
             (
             which
             all
             seem
             to
             admit
             ,
             but
             Few
             ,
             I
             fear
             ,
             duly
             reflect
             on
             ,
             )
             is
             built
             ;
             viz.
             on
             those
             most
             Evident
             Truths
             ,
             [
             
               Nothing
               can
               Act
            
             but
             
               what
               is
               it self
               in
               Act
            
             ,
             or
             
               Is
               Actually
            
             ;
             ]
             or
             [
             Nothing
             can
             Act
             in
             such
             a
             manner
             ,
             unless
             it
             
               Bee
               such
            
             ]
             ,
             and
             [
             
               No
               Parts
               in
               any
               Compound
            
             ,
             singly
             consider'd
             ,
             
               Are
               Actually
            
             .
             ]
             With
             which
             ,
             notwithstanding
             ,
             it
             well
             consists
             ,
             that
             The
             Whole
             may
             act
             ,
             
               more
               chiefly
            
             and
             Peculiarly
             ,
             according
             to
             This
             Part
             ,
             than
             to
             That
             ;
             as
             we
             also
             experience
             not
             only
             in
             Man
             ,
             but
             in
             every
             Compound
             whatever
             .
          
           
             5.
             
             Corollary
             II.
             How
             Useful
             this
             Doctrine
             is
             to
             explicate
             the
             Incarnation
             ;
             or
             the
             Subsistence
             of
             
               Two
               Natures
            
             
             in
             One
             Divine
             Person
             ,
             and
             the
             
               Different
               Operations
            
             of
             Christ
             ,
             our
             Saviour
             ,
             as
             he
             is
             GOD
             and
             MAN
             ,
             will
             easily
             appear
             to
             Reflecters
             ;
             and
             will
             more
             fully
             be
             seen
             ,
             when
             we
             shall
             have
             occasion
             to
             show
             the
             Conformity
             which
             that
             Fundamental
             Article
             of
             Christian
             Faith
             has
             to
             the
             Principles
             of
             True
             Philosophy
             .
          
           
             6.
             
             Tho'
             the
             Peculiar
             ,
             and
             Immediate
             Form
             or
             Act
             of
             that
             Part
             ,
             call'd
             ,
             
               The
               Seat
               of
               Knowledge
            
             ,
             be
             that
             Spiritual
             
             Part
             we
             call
             
               The
               Soul
            
             ;
             yet
             the
             Act
             or
             Form
             of
             Man
             ,
             as
             he
             is
             Man
             ,
             is
             the
             said
             Spiritual
             Part
             ,
             together
             
             with
             that
             Complexion
             of
             Accidents
             in
             his
             Body
             ,
             which
             contribute
             to
             fit
             him
             for
             his
             Primary
             Operation
             .
             For
             ,
             since
             Man
             is
             One
             Thing
             ▪
             which
             has
             in
             it
             both
             a
             Corporeal
             and
             a
             Spiritual
             Nature
             ,
             (
             §
             .
             1.
             )
             and
             every
             Thing
             acts
             as
             it
             is
             ;
             his
             Operation
             peculiar
             to
             him
             as
             he
             is
             Man
             ,
             must
             also
             be
             Corporeo-Spiritual
             ;
             and
             ,
             consequently
             ,
             his
             
               Total
               ▪
               Form
            
             ,
             which
             constitutes
             him
             
               such
               an
               Individual
               Acter
            
             ,
             must
             likewise
             partake
             of
             both
             those
             Natures
             .
          
           
             7.
             
             Corollary
             III.
             Hence
             ,
             in
             every
             Operation
             of
             Man
             ▪
             as
             he
             is
             Man
             ,
             the
             Operations
             peculiar
             to
             the
             Soul
             
             cannot
             be
             produced
             without
             the
             
               Immediate
               Concurrence
            
             of
             the
             Fancy
             or
             Imagination
             ;
             and
             by
             the
             
               Remote
               Assistance
            
             of
             the
             Complexion
             of
             those
             Accidents
             by
             which
             he
             is
             constituted
             an
             Animal
             ,
             and
             comes
             to
             be
             Imaginative
             .
          
           
             8.
             
             Corollary
             IV.
             Hence
             every
             Notion
             or
             Conception
             we
             have
             ,
             has
             a
             Phantasm
             accompanying
             it
             ;
             either
             
             Simple
             or
             Compounded
             ,
             Lively
             or
             Obscure
             ,
             Express
             or
             Confus'd
             ,
             Proper
             or
             Metaphorical
             .
             The
             Distinction
             or
             Variety
             of
             which
             is
             taken
             from
             the
             Different
             manner
             of
             the
             Action
             of
             the
             Object
             ,
             the
             different
             manner
             of
             Reception
             in
             that
             Part
             call'd
             
               The
               Seat
               of
               Knowledge
            
             ;
             or
             from
             the
             Reflexion
             of
             the
             Man
             himself
             ,
             framing
             and
             ordering
             those
             Phantasms
             as
             he
             finds
             most
             convenient
             .
          
           
           
             9.
             
             Hence
             ,
             this
             Total
             Form
             which
             constitutes
             Man
             ,
             must
             also
             distinguish
             him
             
             from
             all
             other
             sorts
             of
             Things
             ;
             that
             is
             ,
             from
             all
             meer
             Bodies
             ,
             and
             from
             all
             
               Pure
               Spirits
            
             ,
             or
             Angels
             .
             For
             ,
             otherwise
             ,
             it
             could
             not
             be
             the
             
               Peculiar
               Act
            
             of
             that
             Compound
             ▪
             if
             it
             did
             not
             give
             him
             a
             
               Distinct
               Essence
            
             from
             all
             
               other
               Species
            
             ,
             or
             Sorts
             of
             Things
             ;
             which
             it
             could
             not
             do
             ,
             were
             it
             either
             
               meerly
               Corporeal
            
             ,
             or
             
               meerly
               Spiritual
            
             .
          
           
             10.
             
             That
             which
             chiefly
             distinguishes
             Man
             essentially
             ,
             according
             to
             his
             Corporeal
             
             Part
             ,
             from
             all
             other
             Bodies
             ;
             is
             ,
             that
             he
             has
             some
             such
             Part
             in
             his
             Body
             ,
             (
             call'd
             by
             us
             ▪
             
               The
               Seat
               of
               Knowledge
            
             )
             which
             is
             a
             fit
             Instrument
             to
             assist
             the
             Soul
             to
             work
             comparatively
             ,
             by
             representing
             divers
             Distinct
             Things
             at
             once
             .
             Which
             property
             it
             has
             from
             it's
             being
             in
             the
             highest
             manner
             Sensitive
             ;
             so
             as
             to
             be
             apt
             to
             receive
             the
             several
             Impressions
             with
             an
             exact
             Distinction
             ;
             and
             also
             to
             receive
             ,
             retain
             ,
             or
             exhibit
             More
             or
             Many
             of
             them
             ,
             at
             once
             .
             Whence
             ,
             that
             Part
             requires
             it
             should
             have
             a
             
               Spiritual
               Power
            
             in
             it
             to
             work
             thus
             Actually
             ;
             as
             is
             shown
             ,
             
               Solid
               Philosophy
               Asserted
               ,
               Preliminary
            
             IV.
             §
             .
             13.
             to
             §
             .
             20.
             
             That
             which
             chiefly
             Distinguishes
             him
             according
             to
             his
             
               Spiritual
               Part
            
             ,
             is
             ,
             that
             That
             Power
             ,
             being
             but
             a
             Part
             of
             the
             Compound
             ,
             or
             of
             the
             
               Whole
               Ens
            
             ,
             cannot
             ,
             while
             it
             is
             such
             ,
             connaturally
             Act
             after
             the
             Manner
             of
             a
             
               Pure
               Spirit
            
             ;
             but
             Dependently
             on
             the
             Body
             ,
             and
             by
             means
             of
             the
             Impressions
             on
             it
             .
             Whence
             ,
             it
             works
             by
             Abstract
             or
             Inadequate
             Notions
             ,
             and
             not
             Comprehensively
             ;
             and
             withall
             ,
             by
             observing
             the
             Pace
             of
             the
             Body's
             ,
             or
             the
             Fancy's
             
             Motion
             ;
             which
             is
             perform'd
             leasurely
             or
             Successively
             :
             Neither
             of
             which
             can
             agree
             to
             a
             
               P●…
               Spirit
            
             or
             an
             Angel.
             
          
           
             11.
             
             Corollary
             V.
             Hence
             all
             Pretence
             of
             
             GOD's
             voluntary
             Annexing
             Knowledge
             to
             a
             Corporeal
             Being
             ,
             or
             to
             
             Matter
             not
             thus
             Fitted
             for
             it
             ,
             and
             therefore
             not
             Requiring
             it
             ,
             or
             Connaturally
             Dispos'd
             for
             it
             ,
             is
             against
             
             GOD's
             Wise
             est
             Administration
             of
             the
             World
             by
             Previous
             and
             
               Proper
               Dispositions
            
             .
             Besides
             ,
             't
             is
             a
             pure
             Voluntary
             Assertion
             ,
             without
             any
             kind
             of
             Ground
             in
             Nature
             ,
             and
             utterly
             Unphilosophical
             ;
             as
             is
             shown
             ,
             
               Ideae
               Cartesianae
               ▪
               Indicatio
            
             3.
             
             §
             .
             44
             ,
             45.
             &c.
             and
             
               Solid
               Philosophy
            
             ,
             Reflexion
             20.
             
             §
             .
             2
             ,
             3
             ,
             4.
             
          
           
             12.
             
             Corollary
             VI.
             Hence
             the
             Mens
             is
             not
             the
             Man
             ,
             nor
             an
             
               Actual
               Part
            
             of
             him
             ,
             or
             a
             Thing
             ;
             but
             a
             
               Potential
               Part
            
             
             only
             .
             Nor
             ,
             consequently
             ,
             could
             it
             receive
             Impressions
             of
             pretended
             
             Idea's
             ,
             or
             be
             connaturally
             affected
             with
             them
             ,
             unless
             it
             were
             Identify'd
             with
             the
             Body
             :
             That
             is
             ,
             't
             is
             the
             Suppositum
             ,
             or
             the
             
               Whole
               Man
            
             that
             can
             receive
             them
             ,
             tho'
             peculiarly
             according
             to
             
               such
               a
               Part.
            
             
          
           
             13.
             
             Corollary
             VI.
             Notwithstanding
             that
             Man
             has
             evidently
             a
             Spiritual
             Part
             in
             him
             ;
             yet
             his
             Manner
             of
             Existing
             
             in
             this
             State
             is
             Formally
             Corporeal
             ,
             and
             only
             Virtually
             Spiritual
             .
             For
             ,
             since
             his
             Spiritual
             Operations
             here
             do
             follow
             the
             
               Slow
               Pace
            
             of
             the
             Motion
             of
             the
             
             Fancy
             ,
             and
             are
             not
             Instantaneous
             or
             Simultaneous
             ,
             as
             will
             be
             shown
             the
             Manner
             of
             Operating
             Proper
             to
             a
             Spirit
             is
             ;
             and
             the
             Manner
             of
             Operating
             follows
             ,
             and
             observes
             ,
             the
             Manner
             of
             Existing
             ;
             't
             is
             Evident
             ,
             that
             the
             Manner
             of
             Existing
             which
             Man
             has
             here
             ,
             is
             Corporeal
             ,
             and
             not
             Spiritual
             .
             Whence
             ,
             if
             we
             regard
             Physical
             ,
             or
             (
             which
             are
             built
             on
             them
             )
             Logical
             Considerations
             ,
             he
             is
             such
             a
             Body
             ;
             and
             placed
             directly
             under
             the
             Notion
             of
             Corpus
             :
             But
             ,
             if
             we
             regard
             Metaphysical
             Principles
             ,
             which
             Abstract
             from
             Motion
             and
             Corporeal
             Considerations
             ,
             and
             all
             the
             Manners
             of
             them
             ;
             and
             consider
             him
             precisely
             under
             the
             Notion
             of
             Ens
             ;
             then
             ,
             he
             is
             consider'd
             as
             joyntly
             constituted
             of
             both
             these
             Parts
             ;
             of
             which
             the
             Spiritual
             Part
             ,
             and
             the
             aforesaid
             Complexion
             of
             Bodily
             Accidents
             ,
             which
             dispos'd
             the
             Matter
             for
             such
             a
             Form
             ,
             and
             clubs
             to
             his
             Primary
             Operation
             ,
             is
             his
             
               Formal
               Act
            
             ;
             and
             ,
             together
             with
             the
             Matter
             ,
             does
             compound
             that
             Ens
             call'd
             MAN.
             
          
           
             14.
             
             From
             what
             has
             been
             deduc'd
             ,
             Chap.
             3.
             
             §
             .
             16
             ,
             19.
             't
             is
             evinced
             ,
             that
             the
             
             Primary
             Operation
             ▪
             of
             Man
             ,
             as
             he
             is
             Man
             ,
             is
             Reasoning
             ,
             or
             
               Discoursing
               rationally
            
             .
             For
             ,
             since
             that
             is
             the
             Primary
             Operation
             of
             all
             Vegetable
             and
             Animal
             Things
             ,
             by
             which
             they
             are
             Conserv'd
             ,
             Perfected
             ,
             and
             Nourish●
             agreeably
             to
             their
             Respective
             Natures
             ,
             so
             as
             to
             attain
             the
             Good
             ,
             or
             the
             End
             ,
             for
             which
             they
             were
             immediately
             ordain'd
             by
             Nature
             ;
             and
             the
             Natural
             Good
             of
             Man
             ,
             is
             that
             which
             improves
             ,
             betters
             ,
             and
             (
             as
             it
             were
             )
             nourishes
             his
             Better
             part
             ,
             the
             Soul
             ;
             to
             which
             the
             Body
             is
             only
             Subservient
             ,
             Subordinate
             ,
             and
             a
             
             Means
             to
             procure
             and
             promote
             it's
             Good
             :
             And
             ,
             that
             which
             
               most
               perfects
            
             the
             Soul
             ,
             which
             is
             of
             an
             Intellectual
             Nature
             ,
             is
             the
             Acquiring
             and
             Increasing
             of
             KNOWLEDGE
             ;
             which
             ,
             during
             the
             whose
             Course
             of
             our
             Lives
             ,
             is
             done
             by
             Reasoning
             ,
             or
             Deducing
             New
             Knowledges
             out
             of
             Fore-going
             ones
             ;
             it
             follows
             ,
             that
             Ratiocination
             or
             Reasoning
             i●
             the
             Primary
             and
             Proper
             Operation
             of
             Man.
             And
             ,
             accordingly
             ,
             we
             shall
             find
             by
             an
             easie
             Reflexion
             ,
             that
             ,
             when
             we
             arrive
             at
             the
             Knowledge
             of
             any
             New
             (
             especially
             very
             concerning
             )
             Objects
             ,
             by
             Exact
             or
             
               Evident
               Reasoning
            
             ,
             the
             Soul
             finds
             it's
             Self
             
               Improv'd
               ,
               Dilated
            
             ,
             and
             Nourisht
             according
             to
             it's
             Nature
             ,
             and
             we
             use
             to
             acknowledge
             that
             our
             Desire
             ,
             or
             (
             as
             it
             were
             )
             Hunger
             ,
             or
             Natural
             Appetite
             of
             Truth
             ,
             is
             then
             Satisfy'd
             .
             So
             ,
             that
             as
             the
             Pursuit
             of
             Food
             is
             the
             Primary
             Operation
             of
             a
             
               meer
               Animal
            
             ;
             so
             the
             Pursuit
             of
             Knowledge
             (
             which
             can
             only
             be
             perform'd
             by
             Reasoning
             )
             is
             the
             Primary
             Operation
             of
             MAN.
             
          
           
             15.
             
             Hence
             follows
             ,
             that
             this
             Knowledge
             ,
             which
             gives
             
               Nourishment
               ,
               Growth
            
             ,
             and
             Strength
             to
             the
             Soul
             ,
             according
             
             to
             her
             Nature
             ,
             must
             be
             Knowledge
             of
             TRUTHS
             .
             For
             ,
             First
             ,
             Falshoods
             cannot
             ,
             in
             true
             Speech
             ,
             be
             Known
             ,
             because
             they
             are
             Contrary
             and
             Destructive
             to
             the
             nature
             of
             ENS
             ,
             (
             which
             is
             the
             Adequate
             Object
             of
             the
             Understanding
             ;
             and
             has
             for
             it's
             Property
             ,
             Intelligibility
             )
             and
             Confound
             it
             with
             
               Non
               Ens.
            
             Next
             ,
             all
             Falshoods
             ,
             are
             either
             Formally
             or
             Virtually
             ,
             Contradictions
             ;
             as
             is
             shown
             ,
             
               Method
               to
               Science
            
             ,
             B.
             3.
             
             L●ss
             .
             3.
             
             §
             .
             17.
             
             Whence
             ,
             Contradictions
             cannot
             Unite
             to
             the
             Knowing
             Nature
             of
             the
             Soul
             ,
             or
             be
             Receiv'd
             in
             it's
             Judging
             Power
             ;
             but
             
             are
             directly
             Opposite
             to
             her
             Nature
             ,
             and
             (
             as
             it
             were
             )
             Poison
             to
             her
             ;
             and
             therefore
             cannot
             nourish
             or
             improve
             her
             ,
             but
             tend
             to
             pervert
             and
             destroy
             her
             Spiritually
             .
          
           
             16.
             
             This
             Knowledge
             must
             also
             be
             Evident
             ,
             or
             
               beyond
               Probability
            
             .
             For
             ,
             otherwise
             ,
             
             't
             is
             not
             properly
             Knowledge
             :
             Nor
             can
             we
             be
             truly
             said
             to
             ●…now
             a
             thing
             
               to
               bee
            
             ,
             if
             we
             see
             it
             
               may
               not
               bee
            
             ;
             it
             being
             against
             a
             First
             Principle
             ;
             and
             a
             Proof
             which
             is
             no
             more
             than
             Probable
             ,
             cannot
             make
             us
             see
             that
             the
             Thing
             
               may
               not
               bee
            
             ,
             or
             necessarily
             is
             ;
             for
             an
             Evident
             Proof
             can
             do
             no
             more
             .
          
           
             17.
             
             Corollary
             VII
             .
             Whence
             ,
             what
             has
             but
             a
             Probable
             Proof
             cannot
             sink
             into
             ,
             or
             cling
             to
             ,
             her
             Knowing
             
             Nature
             ;
             or
             improve
             and
             nourish
             it
             ;
             nor
             so
             much
             as
             
               be
               receiv'd
            
             in
             it
             at
             all
             as
             't
             is
             Knowing
             ;
             but
             as
             't
             is
             Unknowing
             ,
             or
             Ignorant
             ,
             either
             of
             
               True
               Principles
            
             ,
             or
             of
             
               Right
               Deduction
            
             .
          
           
             18.
             
             Corollary
             VIII
             ,
             Hence
             also
             what
             only
             affects
             and
             dilates
             the
             Memory
             ,
             or
             
             Fancy
             ,
             or
             serves
             to
             excite
             the
             Passions
             ;
             (
             as
             ,
             Skill
             in
             Languages
             ,
             Eloquence
             ,
             Wit
             ,
             and
             such
             like
             ;
             )
             is
             not
             ,
             properly
             ,
             Connatural
             Food
             for
             the
             Knowing
             Nature
             of
             the
             Soul
             ;
             tho'
             they
             may
             be
             very
             Useful
             to
             express
             her
             Knowledge
             ;
             or
             be
             a
             Means
             to
             gain
             Knowledge
             from
             those
             Authors
             who
             writ
             in
             other
             Languages
             :
             Or
             lastly
             ,
             For
             her
             Recreation
             ;
             which
             is
             not
             properly
             the
             Food
             of
             the
             Soul
             ,
             but
             a
             kind
             of
             Sauce
             to
             that
             Food
             .
          
           
           
             19.
             
             Corollary
             IX
             .
             Hence
             ,
             to
             endeavour
             the
             Promoting
             the
             
               Evident
               Knowledge
            
             of
             ▪
             Truths
             ,
             especially
             of
             those
             
             which
             are
             of
             the
             Highest
             Concern
             ,
             is
             the
             most
             Manly
             ,
             most
             Noble
             ,
             and
             most
             Universally
             Beneficial
             Action
             that
             can
             possibly
             be
             perform'd
             by
             Man●
             as
             having
             for
             it's
             Object
             the
             
               most
               General
            
             Good
             of
             MANKIND
             that
             can
             be
             imagin'd
             :
             And
             which
             (
             if
             it
             be
             of
             Sacred
             or
             Revealed
             Truths
             )
             has
             a
             Direct
             Tendency
             to
             bring
             him
             to
             his
             
               Last
               End
            
             ,
             and
             dispose
             him
             for
             
               Eternal
               Happiness
            
             .
          
           
             20.
             
             Corollary
             X.
             Hence
             ,
             all
             Errour
             ,
             it
             being
             ▪
             when
             reduced
             to
             it's
             True
             and
             
             Proper
             Original
             ,
             a
             
               Contradiction
               ▪
            
             is
             a
             Deprauation
             of
             the
             Soul
             ;
             and
             ,
             if
             it
             be
             such
             an
             Errour
             as
             is
             Opposite
             to
             those
             Truths
             which
             guide
             her
             towards
             her
             True
             
               Last
               End
            
             ,
             it
             tends
             
               of
               it's
               own
               nature
            
             ,
             to
             ruin
             and
             destroy
             her
             Spiritually
             :
             And
             ,
             would
             Actually
             do
             so
             ,
             if
             the
             Poison
             of
             it
             were
             not
             rebated
             and
             render'd
             Ineffectual
             by
             the
             Antidote
             of
             a
             Sincere
             and
             
               Good
               Intention
            
             ;
             that
             is
             ,
             such
             a
             one
             as
             springs
             from
             some
             Truth
             of
             a
             High
             Nature
             :
             which
             ,
             well
             imprinted
             ,
             cultivated
             ,
             and
             become
             Practical
             in
             that
             well-meaning
             Soul
             ,
             directs
             and
             strongly
             addicts
             her
             to
             the
             Pursuit
             of
             that
             which
             is
             her
             
               Chief
               Good
            
             ,
             Eternal
             Happiness
             .
          
           
             21.
             
             From
             what
             has
             been
             Demonstrated
             ,
             §
             .
             14
             ▪
             it
             is
             Evident
             ,
             That
             the
             Essence
             of
             Man
             ,
             is
             RATIONALITY
             ,
             or
             the
             
             
               Power
               of
               Reasoning
            
             .
             For
             ,
             as
             was
             
             prov'd
             above
             ,
             (
             Ch.
             2.
             
             §
             .
             9.
             10.
             and
             is
             evident
             of
             it self
             ,
             That
             is
             the
             Essence
             of
             every
             thing
             from
             which
             immediately
             proceeds
             the
             Power
             to
             perform
             it's
             
               Primary
               Operation
            
             for
             which
             it
             was
             ordain'd
             and
             made
             :
             But
             ,
             the
             Act
             of
             Reasoning
             ,
             (
             which
             by
             §
             .
             14
             ,
             is
             his
             Primary
             Operation
             )
             proceeds
             immediately
             from
             the
             Power
             of
             Reasoning
             ;
             therefore
             the
             Power
             of
             Reasoning
             ,
             or
             Rationality
             ,
             ●●
             the
             Essence
             of
             Man.
             
          
           
             22.
             
             Moreover
             ,
             Rationality
             ,
             does
             perfectly
             distinguish
             Man
             from
             
               all
               other
            
             Sorts
             
             of
             Things
             ,
             whether
             they
             be
             Bo●…s
             or
             Spirits
             .
             For
             Matter
             ,
             tho'
             〈…〉
             parts
             be
             never
             so
             artificially
             ●…d
             together
             ,
             can
             never
             make
             Knowledge
             ;
             and
             therefore
             no
             
               meer
               Body
            
             can
             ▪
             know
             or
             Reason
             .
             And
             ,
             it
             distinguishes
             him
             also
             from
             all
             other
             Sorts
             of
             Spiritual
             Natures
             ;
             that
             is
             ;
             from
             
               Pure
               Spirits
            
             ,
             or
             Angels
             ;
             in
             regard
             ,
             that
             These
             having
             no
             Matter
             or
             Quantity
             in
             them
             ,
             their
             Operations
             ●re
             therefore
             Unsuccessive
             or
             Instantaneous
             ;
             because
             there
             cannot
             be
             
               Part
               after
               Part
            
             ,
             (
             which
             is
             the
             Notion
             of
             Succession
             )
             in
             that
             which
             has
             
               no
               Parts
               at
               all
            
             .
             Whereas
             in
             the
             Act
             of
             Reasoning
             ,
             the
             
               Whole
               Suppositum
            
             ,
             which
             has
             in
             it
             both
             Soul
             and
             Body
             ,
             being
             that
             which
             operates
             ;
             hence
             ,
             every
             such
             Act
             ,
             it
             being
             accompany'd
             with
             the
             Act
             of
             the
             Fancy
             ,
             which
             is
             Corporeal
             ,
             is
             thence
             necessitated
             to
             be
             Successive
             ;
             both
             because
             no
             Corporeal
             ▪
             Motion
             can
             be
             in
             an
             Instant
             ;
             as
             also
             ,
             because
             no
             two
             Parts
             of
             such
             a
             Motion
             can
             possibly
             ▪
             be
             together
             ;
             for
             this
             would
             make
             it
             Unsuccessive
             .
          
           
           
             32.
             
             Corollary
             XI
             .
             Hence
             is
             demonstrated
             ,
             That
             ▪
             [
             
               Animal
               Rationale
            
             ]
             is
             a
             True
             and
             Proper
             Definition
             of
             Man
             :
             
             Because
             it
             both
             explains
             ,
             or
             gives
             us
             his
             True
             Essence
             ;
             and
             also
             Distinguishes
             Mankind
             from
             all
             other
             Kinds
             or
             Sorts
             of
             Things
             .
          
           
             24.
             
             In
             this
             Essence
             of
             Man
             ,
             [
             Rationality
             ]
             are
             included
             the
             Power
             of
             
               Simply
               Apprehending
            
             or
             Conceiving
             ;
             and
             
             the
             Power
             of
             Iudging
             ;
             especially
             the
             Power
             of
             Seeing
             the
             First
             Principles
             to
             be
             True
             and
             Self
             ▪
             evident
             .
             For
             ,
             since
             in
             that
             Compleat
             Act
             of
             Reasoning
             ,
             which
             is
             Formally
             o●
             Equivalently
             a
             Syllogism
             ,
             there
             are
             necessarily
             included
             Iudgments
             ;
             because
             we
             cannot
             hold
             a
             Conclusion
             ,
             Inferr'd
             by
             our
             Reason
             ,
             to
             be
             True
             ,
             unless
             we
             first
             Iudge
             the
             Premisses
             to
             be
             such
             ;
             nor
             ,
             that
             it
             follows
             from
             those
             Premisses
             ,
             unless
             we
             Iudge
             that
             Identical
             Proposition
             ,
             on
             which
             is
             Grounded
             the
             Force
             of
             the
             Consequence
             ,
             to
             be
             both
             True
             and
             Self-evident
             :
             Again
             ,
             since
             in
             every
             Iudgment
             are
             Included
             those
             Notions
             or
             
               Simple
               Apprehensions
            
             ,
             call'd
             the
             
               Subject
               ,
               Copula
            
             ,
             and
             Predicate
             ;
             which
             are
             the
             Immediate
             Parts
             of
             the
             Proposition
             we
             Judge
             of
             ,
             and
             the
             
               Remote
               Materials
            
             of
             all
             our
             Discoursings
             or
             Reasonings
             :
             It
             follows
             ,
             that
             ,
             tho'
             the
             Powers
             of
             Apprehending
             and
             Iudging
             be
             not
             Formally
             the
             Power
             of
             
               Reasoning
               ▪
            
             yet
             they
             are
             Included
             in
             it
             ,
             as
             Integral
             Parts
             constituting
             it
             ,
             or
             Presuppos'd
             to
             it
             .
          
           
           
             24.
             
             For
             the
             same
             Reason
             ,
             the
             Power
             of
             Re●…ing
             the
             Particles
             or
             Effluvi●…
             emitted
             from
             outward
             Objects
             ,
             
             and
             Transmitting
             them
             
               at
               ●●rst
            
             to
             the
             Brain
             ,
             or
             the
             Seat
             of
             Knowledge
             ,
             is
             a
             
               Necessary
               Requisite
            
             ,
             or
             Previous
             Disposition
             ,
             to
             Rationality
             .
             For
             ,
             since
             we
             cannot
             Discourse
             without
             Iudging
             ;
             nor
             Iudge
             ,
             without
             Propositions
             ,
             which
             are
             the
             Objects
             of
             Judging
             ;
             nor
             have
             Propositions
             in
             us
             ,
             without
             having
             Simple
             Apprehensions
             or
             Notions
             ;
             ●hich
             are
             the
             Parts
             of
             a
             Proposition
             ,
             of
             which
             it
             ●…sists
             :
             Nor
             ,
             lastly
             ,
             can
             we
             (
             as
             will
             be
             prov'd
             ●…ortly
             )
             have
             Notions
             but
             by
             Receiving
             Impressions
             on
             the
             Senses
             from
             Outward
             Objects
             ,
             and
             ●…nce
             on
             the
             Brain
             or
             Seat
             of
             Knowledge
             ;
             by
             affecting
             which
             they
             do
             ,
             consequently
             ,
             or
             after
             it's
             manner
             ,
             affect
             the
             Soul
             ,
             (
             which
             immediately
             in●…ms
             that
             Part
             and
             is
             identify'd
             with
             it
             ,
             )
             and
             thence
             imbues
             her
             with
             those
             Notions
             :
             It
             follows
             ,
             that
             the
             Power
             of
             Receiving
             those
             Particles
             by
             the
             Senses
             ,
             and
             transmitting
             them
             to
             the
             Seat
             of
             Knowledge
             ,
             is
             a
             
               Necessary
               Prerequisite
            
             to
             Rationality
             ,
             and
             an
             
               Essential
               Property
            
             of
             Man.
             
          
           
             25.
             
             The
             Power
             of
             REFLECTING
             on
             our
             Notions
             ,
             had
             at
             first
             ,
             by
             means
             of
             the
             Senses
             ,
             is
             also
             an
             
               Essential
               Property
            
             
             of
             MAN.
             For
             ,
             daily
             Experience
             tells
             us
             ,
             that
             Reflexion
             makes
             the
             Notions
             and
             Thoughts
             of
             all
             Mankind
             ,
             in
             what
             Business
             whatever
             ,
             more
             Lively
             and
             Express
             ;
             it
             preserves
             Men
             from
             Mistakes
             and
             Miscarriages
             ;
             and
             makes
             all
             their
             Judgments
             and
             Actions
             
               Orderly
               ,
               Steady
            
             ,
             and
             Prudent
             .
             
             Nor
             ,
             could
             Men
             of
             Art
             ,
             or
             Scholars
             ,
             without
             Reflexion
             ,
             (
             which
             ,
             when
             us'd
             with
             a
             Sedulo●…
             Application
             ,
             we
             call
             STUDY
             )
             range
             all
             their
             Notions
             with
             
               exact
               Distinction
            
             under
             Gene●…
             Heads
             ;
             without
             doing
             which
             ,
             all
             their
             Discourse
             might
             be
             Confus'd
             ,
             and
             Interfere
             ,
             or
             Ramble
             from
             one
             Notion
             to
             another
             ;
             nor
             could
             they
             so
             firmly
             ▪
             and
             certainly
             ,
             hold
             to
             the
             
               same
               Point
            
             ,
             or
             to
             the
             same
             Subject
             of
             their
             Discourse
             .
             Nor
             ,
             could
             they
             Divide
             those
             Notions
             by
             
               Proper
               Differences
            
             ,
             nor
             Define
             them
             right
             ;
             much
             less
             ,
             lay
             them
             together
             ,
             or
             Connect
             them
             Orderly
             ;
             without
             which
             't
             is
             manifest
             ,
             no
             Evident
             Ratiocination
             can
             〈…〉
             made
             ,
             nor
             any
             True
             Science
             be
             possibly
             attain'd
             ▪
          
           
             26.
             
             'T
             is
             most
             Connatural
             to
             the
             State
             of
             th●…
             Soul
             while
             in
             the
             Body
             ,
             that
             s●…
             should
             Acquire
             her
             First
             Eleme●…
             
             of
             Knowing
             ,
             or
             Notions
             ,
             by
             mea●…
             of
             Bodily
             Instruments
             ,
             and
             〈…〉
             have
             them
             Infus'd
             into
             her
             〈…〉
             first
             ,
             or
             Innate
             :
             This
             is
             Evident
             from
             divers
             Considerations
             .
          
           
             27.
             
             First
             ,
             Because
             the
             Soul
             had
             her
             Being
             〈…〉
             first
             ,
             by
             reason
             that
             some
             part
             of
             the
             Body
             was
             Dispos'd
             ,
             and
             therefore
             
             Naturally
             Requir'd
             to
             have
             such
             a
             Form
             ;
             Nor
             can
             any
             other
             reason
             be
             assign'd
             ,
             why
             Ordinary
             Providence
             ,
             or
             GOD
             as
             he
             is
             the
             Author
             of
             Nature
             ,
             puts
             a
             Soul
             into
             each
             Embryo
             ;
             much
             less
             such
             a
             Soul
             into
             such
             an
             Embryo
             when
             it
             is
             fit
             to
             Receive
             it
             .
             Wherefore
             ,
             't
             is
             Agreeable
             to
             the
             same
             Wise
             Course
             of
             Nature
             ,
             th●…
             her
             Operations
             ,
             which
             follow
             her
             Being
             ,
             should
             likewise
             observe
             the
             same
             method
             ,
             or
             depend
             o●…
             
             those
             Previous
             Operations
             or
             Impressions
             on
             the
             Body
             ,
             causing
             such
             or
             such
             Dispositions
             in
             it
             .
          
           
             28.
             
             Secondly
             ,
             We
             find
             in
             the
             Body
             Fit
             Organs
             and
             Instruments
             to
             receive
             those
             Impressions
             from
             Objects
             ,
             and
             
             convey
             them
             to
             the
             Brain
             ;
             which
             therefore
             had
             been
             Useless
             and
             
               to
               no
               End
            
             ,
             did
             they
             not
             work
             that
             Effect
             ,
             and
             convey
             them
             thither
             .
          
           
             29.
             
             Thirdly
             ,
             Since
             it
             has
             been
             Demonstrated
             here
             ,
             §
             .
             1.
             that
             this
             Compound
             of
             Soul
             and
             Body
             ,
             call'd
             MAN
             ,
             is
             
             
               ●…e
               Thing
            
             ;
             and
             ,
             therefore
             ,
             that
             ●…e
             Soul
             is
             primarily
             ,
             and
             immediately
             ,
             Identify'd
             ,
             〈…〉
             Entitatively
             United
             with
             some
             
               Chief
               Corporeal
               ●…
            
             ;
             which
             ,
             by
             the
             wise
             Contrivance
             of
             an
             animal
             Body
             ,
             is
             apt
             to
             influence
             
               all
               the
               rest
            
             ;
             that
             〈…〉
             to
             some
             Part
             in
             the
             Brain
             ,
             where
             the
             Animal
             ●…ts
             chiefly
             reside
             ,
             and
             whenee
             all
             their
             Motion
             begins
             :
             It
             follows
             necessarily
             ,
             that
             as
             that
             Corporeal
             Part
             is
             affected
             
               after
               it's
               manner
            
             ;
             (
             that
             is
             materially
             ,
             or
             as
             Material
             things
             are
             wrought
             ●…on
             by
             one
             another
             ;
             )
             so
             ,
             the
             Soul
             ,
             which
             makes
             
               ●…e
               Thing
            
             with
             it
             ,
             as
             the
             Form
             does
             with
             the
             Matter
             ,
             should
             also
             ,
             at
             the
             same
             time
             ,
             and
             by
             the
             same
             ●…ns
             ,
             become
             affected
             
               after
               it's
               manner
            
             ;
             that
             〈…〉
             Spiritually
             ,
             or
             ,
             (
             to
             some
             degree
             )
             Knowingly
             ;
             ●…
             ,
             which
             is
             the
             same
             ,
             should
             have
             
               Direct
               Spiri●…l
               Impressions
            
             made
             upon
             her
             :
             which
             are
             those
             ●e
             call
             NOTIONS
             or
             
               Simple
               Apprehensions
            
             ;
             which
             ●re
             the
             First
             
               Rude
               Draughts
            
             ,
             and
             the
             Materials
             of
             ●ll
             our
             Knowledges
             .
          
           
           
             30.
             
             Fourthly
             ,
             We
             find
             by
             Evident
             Reflexion
             that
             when
             Outward
             Corpor●…
             things
             ,
             that
             are
             Sensible
             ,
             are
             objected
             
             to
             us
             ,
             with
             which
             〈…〉
             were
             before
             Unacquainted
             ,
             we
             have
             immediately
             
               New
               Notions
            
             of
             it
             :
             But
             we
             do
             not
             find
             by
             o●…
             best
             Reflexion
             ,
             that
             any
             Idea
             or
             Notion
             of
             suc●…
             a
             thing
             was
             in
             us
             antecedently
             ,
             and
             only
             
               excited
               〈…〉
               new
            
             .
          
           
             31.
             
             Fifthly
             ,
             We
             find
             also
             by
             Evident
             Reflexion
             that
             our
             Notion
             (
             or
             Idea
             )
             is
             D●…
             and
             Dull
             ,
             if
             the
             Impression
             fro●…
             
             without
             do
             but
             slightly
             affect
             〈…〉
             or
             imperfectly
             exhibit
             the
             Object
             .
             Wherefore
             ,
             the
             Degree
             of
             Clearness
             or
             Obscurity
             in
             the
             I●…pression
             ,
             does
             make
             a
             correspondent
             Degree
             〈…〉
             Clearness
             or
             Obscurity
             in
             the
             (
             Idea
             or
             )
             Notion
             it
             argues
             ,
             likewise
             ,
             that
             the
             Substance
             of
             the
             Notion
             is
             made
             by
             the
             Substance
             of
             the
             Impression
             ;
             a●…
             consequently
             ,
             that
             our
             Notions
             themselves
             〈…〉
             caus'd
             by
             Impressions
             
               from
               without
            
             ,
             and
             are
             〈…〉
             Innate
             .
             For
             ,
             otherwise
             ,
             since
             a
             
               less
               Clear
            
             Impression
             might
             serve
             to
             excite
             
               this
               Idea
            
             rather
             tha●…
             Another
             ;
             the
             Idea
             in
             the
             Soul
             ,
             having
             there
             ,
             (
             ●…qually
             )
             it
             's
             Native
             Brightness
             ,
             independently
             on
             t●…
             Body
             ;
             it
             would
             ,
             when
             once
             excited
             ,
             appear
             〈…〉
             it's
             
               full
               Lustre
            
             ;
             the
             contrary
             to
             which
             we
             ●…perience
             whenever
             the
             Impression
             is
             Imperfect
             .
          
           
             32.
             
             Sixthly
             ,
             The
             Objects
             ,
             or
             Things
             to
             be
             kno●…
             are
             
               without
               us
            
             ;
             and
             ,
             by
             sendi●…
             out
             their
             Effluviums
             ,
             which
             〈…〉
             
             minute
             particles
             of
             the
             
               same
               Nature
            
             ,
             are
             apt
             to
             affect
             our
             Senses
             ,
             and
             to
             P●…trate
             ,
             or
             be
             Transmitted
             to
             ,
             that
             most
             Sensi●…
             part
             call'd
             the
             Seat
             of
             Knowledge
             .
             Wherefo●…
             
             (
             as
             was
             prov'd
             )
             Man
             being
             
               One
               Thing
            
             ;
             and
             ,
             consequently
             ,
             the
             Soul
             being
             immediately
             United
             with
             the
             Body
             as
             the
             Form
             to
             that
             Noblest
             Part
             ;
             and
             ,
             all
             Passions
             or
             Receptions
             ,
             having
             for
             their
             Subject
             the
             Suppositum
             ,
             or
             the
             
               Whole
               Compound
            
             ;
             it
             follows
             that
             ,
             when
             that
             Part
             is
             affected
             ,
             the
             Whole
             ,
             and
             consequently
             the
             Soul
             ,
             must
             be
             affected
             or
             wrought
             upon
             at
             the
             same
             time
             .
             Especially
             ,
             since
             the
             very
             Essence
             of
             Man
             fundamentally
             consists
             in
             the
             Substantial
             Union
             or
             Identity
             in
             the
             Notion
             of
             Ens
             of
             those
             two
             Parts
             .
             Whence
             ,
             follows
             ,
             that
             every
             Impression
             being
             Receiv'd
             according
             to
             the
             Manner
             or
             Nature
             of
             the
             Receiver
             ;
             ●…nd
             ,
             the
             Receiver
             here
             ,
             consisting
             of
             two
             diversnatur'd
             Parts
             ,
             one
             of
             which
             is
             Corporeal
             ,
             the
             other
             Spiritual
             ;
             consequently
             ,
             when
             the
             Corporeal
             Part
             is
             affected
             after
             it's
             manner
             ,
             or
             has
             the
             Nature
             of
             that
             Object
             in
             it
             Corporeally
             ;
             the
             Spiritual
             Part
             ,
             or
             the
             Soul
             ,
             will
             be
             affected
             ,
             or
             have
             the
             Nature
             of
             that
             Object
             in
             it
             Spiritually
             ,
             that
             is
             ,
             Knowingly
             :
             Or
             ,
             which
             is
             the
             same
             ,
             there
             will
             be
             a
             Notion
             or
             
               Simple
               Apprehension
            
             of
             the
             Nature
             of
             that
             Object
             directly
             Imprinted
             in
             it
             ,
             as
             far
             as
             the
             Sense
             ,
             or
             Senses
             ,
             exhibit
             that
             Object
             .
             Of
             which
             ,
             see
             Preliminary
             IV.
             §
             .
             14
             ,
             15.
             
          
           
             33.
             
             Seventhly
             ,
             There
             being
             
               no
               Actual
               Parts
            
             in
             any
             Compound
             whatever
             ,
             (
             by
             Ch.
             1.
             
             §
             .
             27.
             )
             the
             Condition
             of
             
             the
             Soul
             ,
             while
             't
             is
             a
             Part
             of
             that
             
               Compound
               Thing
            
             ,
             MAN
             ,
             is
             only
             Potential
             ;
             and
             far
             different
             from
             that
             of
             a
             
               Pure
               Act
            
             ,
             or
             an
             Angel
             ;
             which
             ,
             because
             it
             has
             no
             Organs
             or
             Means
             to
             acquire
             any
             New
             Knowledge
             from
             Outward
             Objects
             ,
             has
             ,
             therefore
             ,
             all
             the
             Knowledge
             ,
             that
             can
             be
             due
             to
             it's
             Nature
             ,
             given
             it
             in
             the
             
             
               First
               Instant
            
             of
             it's
             Being
             ;
             that
             is
             ,
             all
             it's
             Knowledge
             is
             Innate
             .
             Whereas
             ,
             the
             Soul
             ,
             being
             h●…
             in
             a
             State
             of
             Potentiality
             ;
             and
             ,
             besides
             ,
             the
             
               M●…ner
               of
               Existing
            
             which
             she
             has
             here
             ,
             being
             〈…〉
             some
             sort
             Corporeal
             ,
             (
             by
             §
             .
             13.
             )
             this
             
             Potentiality
             ●…hers
             is
             to
             be
             reduced
             to
             Act
             ,
             or
             her
             Power
             〈…〉
             Knowing
             is
             to
             be
             brought
             to
             Actual
             Knowledge
             by
             Degrees
             But
             ,
             were
             her
             Notions
             Innate
             ,
             sh●…
             would
             have
             her
             Knowledge
             by
             the
             same
             Connatural
             Way
             ,
             and
             after
             the
             
               same
               Manner
            
             ,
             by
             which
             Angels
             have
             theirs
             ;
             which
             confounds
             the
             Nature
             of
             those
             two
             vastly
             different
             Kinds
             of
             Being●…
             MAN
             ,
             and
             ANGEL
             ;
             contrary
             to
             all
             the
             Ma●…ims
             of
             Sound
             Philosophy
             .
          
           
             34.
             
             Lastly
             ,
             If
             All
             the
             Ideas
             or
             Notions
             be
             Innat●
             and
             there
             can
             be
             no
             reason
             why
             some
             should
             be
             so
             ,
             and
             othe●
             
             not
             ,
             since
             the
             Soul
             is
             equally
             capable
             of
             All
             as
             of
             Some
             only
             ;
             then
             ,
             since
             to
             be
             Actually
             in
             a
             Knowing
             Power
             ,
             is
             to
             Actuate
             or
             Inform
             that
             Power
             ,
             that
             is
             ,
             to
             render
             that
             Power
             
               Actually
               Knowing
            
             ;
             it
             would
             follow
             ,
             that
             the
             Sou●
             in
             that
             case
             ,
             having
             in
             her
             all
             those
             Notions
             of
             which
             her
             Nature
             is
             capable
             ,
             (
             that
             is
             ,
             All
             Notions
             whatever
             )
             she
             would
             either
             know
             
               all
               things
            
             while
             she
             is
             here
             ;
             or
             else
             she
             would
             have
             ,
             while
             here
             ,
             Innumerable
             Ideas
             or
             Materials
             of
             Knowledge
             ,
             which
             never
             come
             to
             be
             Excited
             ,
             and
             so
             are
             
               perfectly
               Useless
            
             .
             Which
             makes
             the
             Immediate
             Act
             of
             the
             First
             Being
             ,
             which
             Infus'd
             them
             ,
             Frustraneous
             ,
             and
             
               to
               no
               purpose
            
             .
             For
             ,
             their
             own
             Principles
             must
             force
             them
             to
             confess
             ,
             those
             Ideas
             which
             shall
             never
             be
             Excited
             ,
             cannot
             ,
             in
             that
             case
             ,
             either
             serve
             for
             
               Reasoning
               ,
               Contemplation
            
             ,
             nor
             Outward
             Action
             ;
             and
             therefore
             the
             Imbuing
             
             the
             Mind
             with
             them
             here
             ,
             is
             Preposterous
             ,
             Su●…ous
             ,
             and
             
               to
               no
               end
            
             .
          
           
             35.
             
             'T
             is
             equally
             Groundless
             and
             Unphiloso●…cal
             ,
             in
             many
             regards
             ,
             to
             affirm
             ,
             
             〈…〉
             the
             Soul
             has
             a
             Power
             to
             Eli●…
             or
             Produce
             such
             Ideas
             in
             her
             ●…
             ▪
             
               upon
               Occasion
            
             of
             such
             an
             Im●…ssion
             made
             on
             the
             Senses
             .
             For
             ,
             ●…
             ,
             the
             Reasons
             given
             above
             ,
             I
             mean
             those
             ●…hich
             have
             been
             produced
             ,
             §
             .
             28
             ,
             29
             ,
             30
             ,
             32.
             )
             ●…
             ▪
             (
             in
             a
             manner
             equally
             )
             disprove
             such
             Ideas
             ,
             ●…se
             which
             are
             
               properly
               Innate
            
             .
             Secondly
             ,
             〈…〉
             impossible
             to
             show
             by
             ,
             their
             Grounds
             ,
             any
             Natural
             Connexion
             between
             that
             Impression
             on
             the
             ●…ve
             ,
             and
             the
             Production
             of
             such
             or
             such
             an
             〈…〉
             nor
             ,
             as
             far
             as
             I
             can
             see
             ,
             do
             they
             so
             much
             〈…〉
             pretend
             to
             show
             how
             this
             Effect
             does
             ,
             
               ex
               na●…a
               rei
            
             ,
             spring
             from
             that
             Cause
             .
             For
             't
             is
             con●…
             ▪
             that
             the
             Stroke
             on
             the
             Nerve
             ,
             and
             the
             Idea
             which
             starts
             up
             when
             it
             is
             made
             there
             ,
             are
             
               utterly
               Unlike
            
             one
             another
             :
             By
             which
             lame
             account
             ,
             any
             kind
             of
             Impression
             ,
             provided
             it
             be
             Unlike
             ,
             may
             occasion
             the
             Production
             of
             any
             Idea
             whatever
             ;
             and
             therefore
             there
             would
             be
             no
             Reason
             why
             〈…〉
             particular
             Impression
             ,
             more
             than
             another
             ,
             made
             〈…〉
             the
             Body
             ,
             should
             concur
             
               any
               way
            
             ,
             (
             no
             ,
             not
             so
             much
             as
             a
             
               sutable
               Occasion
            
             )
             :
             to
             the
             Production
             of
             any
             particular
             Idea
             at
             all
             .
             Thirdly
             ,
             Hence
             ,
             they
             make
             this
             Impression
             on
             the
             Nerve
             to
             be
             only
             an
             Occasion
             ,
             that
             is
             a
             kind
             of
             
               Conditio
               sine
               quâ
               non
            
             ,
             and
             not
             any
             sort
             of
             Cause
             ;
             contrary
             to
             the
             whole
             Intention
             and
             End
             of
             all
             Philosophy
             ;
             which
             is
             to
             refund
             Effects
             into
             their
             
               Proper
               Causes
            
             .
             Fourthly
             ,
             They
             put
             the
             Soul
             ,
             which
             is
             of
             an
             Indivisible
             nature
             ,
             to
             Act
             upon
             it self
             ,
             and
             to
             be
             the
             
               Sole
               Cause
               of
            
             
             such
             an
             Idea
             ;
             which
             is
             against
             divers
             Principles
             confining
             upon
             Self-evidence
             ,
             and
             easily
             reducible
             to
             it
             .
             Such
             as
             are
             .
             [
             
               Nothing
               that
               is
               meerly
               i●
               Power
               to
               such
               an
               Effect
               can
               reduce
               st
               self
               to
               Act.
            
             Nothing
             Indetermin'd
             can
             produce
             a
             Determinate
             Effect
             .
             Nothing
             can
             
               change
               it self
            
             .
             An
             Indivisible
             Entity
             cannot
             work
             upon
             it self
             .
             A
             Thing
             in
             Rest
             cannot
             
               move
               it self
            
             .
             ]
             Or
             ,
             in
             a
             word
             ,
             the
             
               Whole
               Course
               of
               Causes
               ▪
            
             consisting
             in
             this
             ,
             that
             One
             Thing
             which
             is
             
               in
               Act
            
             it self
             ,
             is
             to
             work
             upon
             Another
             which
             is
             in
             Power
             to
             receive
             that
             Act
             ,
             is
             ,
             by
             this
             Extravagant
             Doctrine
             ,
             made
             Needless
             ,
             Absurd
             and
             Incoherent
             .
          
           
             36.
             
             Corollary
             XII
             .
             From
             what
             's
             Deduc't
             above
             ,
             it
             follows
             ,
             that
             that
             Position
             of
             
             the
             Cartesians
             ,
             which
             makes
             the
             Soul
             and
             Body
             in
             Man
             to
             be
             
               Duae
               Res
            
             ,
             or
             
               Two
               Things
            
             ,
             does
             not
             seem
             to
             sute
             well
             with
             Christian
             Faith.
             For
             ,
             since
             Cartesius
             does
             therefore
             make
             them
             
               Two
               Things
            
             ,
             because
             he
             finds
             them
             to
             be
             of
             Different
             Natures
             ;
             't
             is
             Evident
             ,
             that
             he
             does
             not
             Distinguish
             between
             the
             Notion
             of
             the
             Thing
             ,
             which
             has
             the
             Nature
             
               in
               it
            
             ;
             and
             of
             the
             Nature
             ,
             which
             is
             
               in
               the
               Thing
            
             ,
             or
             is
             
               had
               by
               it
            
             :
             Whence
             follows
             ,
             that
             whereever
             ,
             and
             whenever
             ,
             there
             are
             those
             two
             Distinct
             Natures
             ,
             there
             must
             also
             be
             two
             Distinct
             Things
             :
             But
             ,
             the
             Second
             Person
             of
             the
             Trinity
             will
             ever
             retain
             the
             Humanity
             of
             Christ
             ,
             and
             the
             Humanity
             of
             Christ
             will
             ever
             consist
             of
             the
             Corporeal
             and
             Spiritual
             Natures
             call'd
             Soul
             and
             Body
             ▪
             therefore
             there
             will
             ever
             be
             ,
             according
             to
             this
             Doctrine
             ,
             two
             distinct
             
             Things
             in
             the
             Humanity
             of
             Christ-Again
             ,
             since
             these
             
               Two
               Natures
            
             in
             Christ's
             Humanity
             (
             which
             they
             call
             
               Two
               Things
            
             )
             are
             Individually
             or
             Numerically
             such
             ;
             and
             an
             
               Individual
               Thing
            
             ,
             is
             the
             same
             as
             a
             Suppositum
             ;
             the
             Followers
             of
             this
             Doctrine
             must
             hold
             there
             are
             
               Two
               Suppositums
            
             in
             Christ
             ,
             according
             to
             his
             Humanity
             :
             Wherefore
             ,
             since
             't
             is
             a
             Fundamental
             of
             Christian
             Faith
             ,
             that
             there
             is
             also
             in
             Christ
             the
             
               Divine
               Suppositum
            
             ;
             they
             must
             be
             forced
             to
             put
             three
             Suppositums
             in
             Christ
             ▪
             GOD
             and
             MAN
             ;
             which
             is
             strange
             Language
             in
             Christianity
             .
             Nor
             will
             it
             avail
             them
             to
             alledge
             ,
             that
             the
             Divine
             Personality
             ,
             by
             Assuming
             Humane
             Nature
             ,
             s●pplies
             the
             Subsistence
             of
             both
             those
             Natures
             ;
             for
             this
             takes
             not
             away
             the
             Distinction
             of
             the
             
               Two
               Natures
            
             in
             the
             Humanity
             ;
             wherefore
             ,
             if
             whereever
             there
             are
             
               two
               Natures
            
             ,
             there
             must
             be
             
               Two
               Things
            
             ,
             and
             those
             (
             in
             our
             case
             )
             Individually
             such
             ;
             of
             force
             there
             will
             remain
             two
             
               Individual
               Things
            
             ;
             that
             is
             ;
             
               Two
               Supposita
            
             in
             Christ's
             Humane
             Nature
             ;
             and
             ,
             consequently
             ,
             
               Three
               in
               all
            
             .
             Whence
             ,
             since
             
               Verum
               vero
               non
               contradicit
            
             ,
             the
             Christian
             Tenet
             of
             but
             
               One
               Suppositum
            
             in
             Christ
             being
             True
             ;
             the
             Cartesian
             Doctrine
             ,
             that
             the
             Soul
             and
             Body
             in
             Man
             are
             
               two
               Things
            
             ,
             because
             they
             are
             of
             such
             
               Different
               Natures
            
             ,
             must
             needs
             be
             False
             ;
             and
             our
             main
             Tenet
             ,
             that
             the
             Soul
             and
             Body
             in
             Man
             do
             make
             but
             
               One
               Thing
            
             ,
             is
             both
             Evident
             to
             Reason
             ,
             and
             Consonant
             to
             Faith
             ,
             and
             to
             the
             Creed
             of
             St.
             Athanasius
             .
          
           
           
             37.
             
             Corollary
             XIII
             .
             Hence
             also
             it
             follows
             from
             this
             Thesis
             of
             the
             Cartesians
             ,
             that
             every
             Individual
             Man
             in
             
             the
             World
             is
             a
             Perfect
             Chimera
             ,
             nay
             a
             more
             Monstrous
             one
             than
             a
             Hircoceruus
             ,
             a
             Centaur
             ,
             or
             any
             other
             we
             use
             to
             Instance
             in
             .
             For
             ,
             since
             all
             Created
             Beings
             are
             either
             
               Pure
               Acts
               ▪
            
             or
             Compounded
             of
             Power
             and
             Act
             ,
             that
             is
             Matter
             and
             Form
             ,
             by
             Ch.
             1.
             
             §
             .
             33.
             and
             the
             Word
             [
             Thing
             ]
             signifies
             ,
             [
             What
             's
             
               Capable
               of
               Existing
            
             ,
             ]
             and
             therefore
             
               Two
               Things
            
             must
             be
             Capable
             of
             
               Diverse
               Existences
            
             ;
             and
             if
             they
             
               exist
               actually
            
             ,
             must
             actually
             have
             Two
             Existences
             :
             It
             follows
             ,
             that
             the
             Soul
             and
             Body
             ,
             even
             in
             this
             State
             they
             have
             here
             ,
             must
             have
             actually
             
               Two
               Diverse
               Existences
            
             .
             Again
             ,
             since
             their
             Nature
             ,
             the
             one
             being
             Corporeal
             ,
             the
             other
             Incorporeal
             ,
             are
             far
             more
             Distant
             and
             more
             vastly
             Different
             than
             a
             Goat
             and
             a
             Stag
             ,
             or
             any
             other
             Natures
             amongst
             Bodies
             ;
             to
             clap
             two
             such
             Things
             ,
             thus
             
               actually
               distinct
            
             under
             the
             Notion
             of
             Thing
             ,
             and
             Existing
             thus
             Distinct
             ,
             into
             
               One
               Species
            
             call'd
             MAN
             ,
             makes
             all
             the
             Individuals
             under
             that
             Species
             to
             be
             Chimerical
             ;
             nay
             greater
             Chimera's
             than
             is
             a
             Compound
             made
             of
             any
             two
             Things
             in
             Nature
             which
             are
             of
             divers
             Corporeal
             Species
             ,
             and
             exist
             actually
             by
             distinct
             Existences
             ;
             as
             a
             Stone
             and
             a
             Tree
             ,
             a
             Horse
             and
             an
             Eagle
             ,
             a
             Lizard
             and
             a
             Herring
             ,
             &c.
             
             Nor
             is
             at
             all
             to
             purpose
             ,
             to
             alledge
             they
             are
             a
             
               Compound
               Thing
            
             ,
             for
             this
             is
             contrary
             to
             many
             Evident
             Truths
             ;
             since
             it
             has
             been
             demonstrated
             ,
             
             Ch.
             1.
             
             §
             .
             27.
             that
             there
             are
             no
             Actual
             Parts
             in
             any
             Compound
             whatever
             :
             Nor
             can
             the
             Parts
             of
             Ens
             joyn
             to
             make
             One
             Thing
             otherwise
             than
             as
             one
             of
             them
             is
             
               Determinable
               ,
               Potential
            
             ,
             or
             has
             the
             Notion
             of
             Matter
             ;
             the
             other
             Determinative
             of
             the
             Other
             ,
             as
             it
             's
             Form
             :
             Lastly
             ,
             that
             Unum
             ,
             or
             
               One
               Thing
            
             ,
             would
             be
             
               Divisum
               in
               se
            
             ,
             which
             is
             against
             the
             Nature
             of
             Ens.
             Nor
             is
             it
             to
             purpose
             to
             alledge
             they
             are
             United
             by
             their
             
               Acting
               together
            
             ;
             for
             this
             only
             makes
             them
             Coacters
             ,
             (
             such
             as
             the
             
               Principal
               Cause
            
             and
             the
             Instrument
             uses
             to
             be
             )
             and
             not
             
               One
               Thing
            
             ;
             as
             is
             clearly
             shown
             ,
             Preliminary
             V.
             §
             .
             25.
             
             Besides
             ,
             they
             must
             
               Be
               One
            
             Thing
             ere
             they
             can
             Act
             as
             
               One
               Thing
            
             ;
             which
             (
             as
             is
             there
             shown
             )
             makes
             the
             alledging
             this
             for
             a
             Reason
             ,
             very
             Preposterous
             .
          
           
             38.
             
             Corollary
             XIV
             .
             From
             what
             's
             deduced
             above
             't
             is
             demonstrated
             against
             that
             every-way-Groundless
             Opinion
             
             of
             the
             Pre-existence
             of
             Souls
             .
             Since
             ,
             the
             Form
             of
             an
             Ens
             being
             but
             a
             Part
             of
             that
             thing
             it
             belongs
             to
             ,
             and
             a
             Part
             of
             a
             Thing
             not
             being
             the
             Thing
             it self
             ,
             or
             the
             Whole
             Thing
             ;
             and
             only
             the
             Thing
             it self
             being
             
               Capable
               of
               Existance
            
             ;
             the
             Soul
             ,
             which
             is
             the
             Form
             of
             Man
             ,
             cannot
             possibly
             exist
             till
             it
             informs
             the
             Matter
             ;
             and
             ,
             with
             it
             ,
             makes
             up
             that
             Thing
             call'd
             Man.
             
          
           
           
             39.
             
             Corollary
             XV.
             Hence
             that
             foppish
             Opinion
             of
             the
             
               Transmigration
               of
               Souls
            
             
             is
             confuted
             .
             Since
             ,
             the
             Form
             is
             not
             Received
             but
             in
             Matter
             fitted
             to
             receive
             it
             ,
             or
             Dispos'd
             for
             it
             ;
             and
             ,
             with
             it
             ,
             compounding
             one
             Thing
             which
             shall
             have
             a
             
               Primary
               Operation
            
             sutable
             to
             the
             Nature
             of
             such
             a
             Compound
             ;
             which
             kind
             of
             Disposition
             can
             no
             where
             be
             found
             but
             in
             Humane
             Bodies
             ;
             otherwise
             ,
             every
             meer
             Animal
             ,
             and
             Vegetable
             ,
             might
             require
             ,
             and
             therefore
             have
             a
             
               Rational
               Soul
            
             ,
             in
             them
             ;
             which
             put
             ,
             there
             could
             neither
             need
             any
             Transmigration
             ;
             nor
             could
             it
             be
             ,
             without
             having
             two
             Souls
             in
             one
             Body
             ,
             or
             Two
             Forms
             in
             the
             
               same
               Matter
            
             ,
             which
             would
             make
             every
             such
             Compound
             a
             CHIMERA
             .
             Whence
             ,
             I
             am
             forced
             to
             declare
             ,
             that
             those
             who
             talk
             of
             GOD's
             Annexing
             Reason
             to
             the
             Matter
             of
             a
             Brute
             ,
             bid
             fair
             for
             the
             Tenet
             of
             a
             Pythagorean
             Transmigration
             ;
             for
             ,
             to
             what
             other
             end
             can
             the
             starting
             such
             a
             Question
             ,
             or
             such
             a
             wild
             Supposition
             tend
             ?
          
           
             40.
             
             Corollary
             XVI
             .
             Hence
             is
             farther
             shown
             ,
             that
             to
             those
             who
             ask
             ,
             How
             the
             Soul
             and
             Body
             come
             to
             be
             
             United
             ?
             The
             properest
             Answer
             is
             ,
             They
             were
             never
             DISUNITED
             ,
             or
             TWO
             .
             A
             farther
             reason
             ,
             how
             they
             come
             to
             be
             One
             may
             be
             gather'd
             out
             of
             the
             following
             Meditation
             .
          
           
             
             
               MEDITATION
               .
            
             
               BY
               this
               time
               ,
               my
               Soul
               ,
               we
               have
               rais'd
               our selves
               by
               immediate
               Steps
               ,
               from
               the
               Material
               World
               ,
               our
               Underling
               and
               
                 God's
                 Footstool
              
               ,
               
               till
               we
               are
               come
               within
               Ken
               of
               our
               own
               Nature
               .
               Nor
               can
               we
               think
               we
               have
               err'd
               in
               that
               Noble
               and
               Necessary
               Quest
               :
               There
               have
               been
               no
               Meandrian
               Turnings
               and
               Windings
               in
               our
               
                 Rational
                 Progress
              
               ,
               which
               is
               the
               Way
               we
               have
               taken
               .
               We
               started
               first
               from
               the
               Simplest
               and
               (
               as
               we
               may
               say
               )
               Embryo-Notions
               of
               POWER
               and
               ACT
               ,
               which
               belong
               to
               every
               
                 Created
                 Being
              
               .
               We
               proceeded
               next
               to
               that
               sort
               of
               Power
               and
               Act
               ,
               which
               compounds
               the
               Changeable
               Nature
               of
               BODY
               .
               We
               went
               on
               to
               take
               a
               view
               of
               the
               Essences
               of
               the
               most
               Uncompounded
               Bodies
               ,
               and
               those
               of
               their
               Simpler
               Mixts
               and
               Demixts
               ,
               till
               we
               arriv'd
               at
               those
               most
               Compounded
               ones
               which
               are
               Organical
               ;
               such
               as
               are
               Vegetables
               and
               Animals
               ;
               divers
               Parts
               of
               which
               seem
               to
               have
               distinct
               Natures
               and
               Operations
               of
               their
               own
               :
               But
               they
               only
               seem
               to
               have
               them
               ;
               for
               
                 out
                 of
                 the
                 Compound
              
               ,
               they
               can
               perform
               no
               such
               Operations
               at
               all
               ;
               because
               those
               Parts
               being
               only
               Potential
               ,
               or
               
                 in
                 Power
                 to
                 be
                 Things
              
               ,
               they
               are
               hence
               ,
               of
               themselves
               ,
               not
               Actually
               Things
               ,
               nor
               capable
               of
               Being
               ;
               nor
               consequently
               ,
               of
               Acting
               .
               So
               that
               't
               is
               the
               Compound
               only
               that
               Acts
               according
               to
               such
               a
               Part
               ,
               which
               is
               somewhat
               of
               it
               ;
               because
               it
               only
               Is
               ,
               or
               
                 is
                 in
                 Act.
              
               Lastly
               ,
               We
               have
               shewn
               the
               Establishment
               of
               the
               Essence
               
               of
               an
               Animal
               ;
               and
               that
               its
               
                 Primary
                 Operation
              
               ,
               for
               which
               it
               was
               ordain'd
               ,
               is
               (
               like
               it self
               )
               meerly
               Sensitive
               or
               Material
               .
            
             
               But
               must
               the
               Climax
               of
               BEING
               ,
               stop
               in
               that
               lowest
               Degree
               of
               Entity
               ,
               Base
               Matter
               ?
               
               No
               surely
               .
               For
               ,
               how
               should
               the
               Alpha
               of
               all
               Being
               be
               the
               Omega
               of
               it
               too
               ,
               if
               there
               were
               nothing
               Created
               here
               but
               such
               a
               Stupid
               and
               Senseless
               Nature
               as
               Body
               ;
               which
               is
               utterly
               unable
               to
               ascend
               to
               him
               ,
               or
               raise
               it self
               towards
               him
               ,
               and
               chuse
               him
               for
               its
               
                 Last
                 End
              
               ,
               and
               
                 Final
                 Good
              
               ;
               And
               yet
               ,
               how
               should
               meer
               Matter
               rise
               to
               that
               vastly
               higher
               Story
               of
               Being
               ,
               call'd
               Spiritual
               ;
               or
               ,
               how
               should
               it
               arrive
               to
               a
               
                 next
                 Neighbourhood
              
               with
               an
               Angel
               ?
               They
               seem
               rather
               Contradictory
               ,
               and
               in
               the
               highest
               manner
               Opposite
               .
               The
               one
               is
               of
               its
               own
               Nature
               Divifible
               ,
               the
               other
               Indivisible
               .
               The
               one
               is
               a
               
                 Pure
                 Act
              
               ,
               the
               other
               is
               meerly
               Potential
               ,
               being
               made
               of
               Matter
               ,
               which
               depresses
               it's
               Compart
               ,
               while
               here
               ,
               to
               a
               Potential
               State
               also
               .
               The
               
                 Order
                 of
                 Beings
              
               ,
               which
               is
               the
               Product
               of
               God's
               Creative
               Wisdom
               ,
               could
               not
               but
               be
               contriv'd
               with
               all
               the
               Beauty
               of
               the
               most
               exact
               Harmony
               ;
               which
               consists
               in
               fitting
               one
               Thing
               to
               another
               .
               It
               must
               then
               arise
               by
               Immediate
               Degrees
               ,
               otherwise
               it
               would
               not
               be
               Compacted
               but
               Shatter'd
               ▪
               And
               ,
               it
               had
               been
               too
               great
               a
               Leap
               ,
               and
               had
               left
               too
               wide
               a
               Chasm
               in
               the
               Frame
               of
               the
               Creation
               ,
               to
               ascend
               ,
               or
               rather
               skip
               from
               
                 meer
                 Matter
              
               to
               a
               
                 Pure
                 Spirit
              
               ,
               But
               what
               cannot
               Infinite
               Wisdom
               
               contrive
               ,
               without
               either
               perverting
               or
               straining
               the
               Proportions
               of
               Order
               ,
               or
               Violating
               the
               Natures
               of
               Body
               ,
               or
               Spirit
               either
               ?
               Wherefore
               to
               make
               the
               Contexture
               of
               Beings
               
               Close
               and
               not
               intersticed
               by
               Flaws
               ,
               Gaps
               ,
               or
               Incoherences
               ;
               Divine
               Providence
               ,
               which
               
                 disposes
                 all
                 things
                 sweetly
              
               ,
               order'd
               there
               should
               be
               some
               Dispositions
               in
               Matter
               ,
               which
               requir'd
               to
               be
               indu'd
               with
               such
               a
               Form
               as
               was
               beyond
               the
               Power
               of
               Matter
               to
               produce
               ,
               〈◊〉
               have
               educed
               out
               of
               it
               ;
               viz.
               Such
               as
               was
               of
               a
               Spiritual
               Nature
               ,
               tho'
               of
               the
               lowest
               size
               ;
               to
               perform
               with
               its
               Assistance
               ,
               Operations
               beyond
               the
               Power
               of
               Matter
               to
               compass
               alone
               ;
               that
               is
               ,
               with
               a
               Faculty
               of
               Reasoning
               ,
               which
               partakes
               ,
               in
               some
               sort
               ,
               ●●th
               Natures
               ;
               or
               ,
               with
               a
               Power
               both
               of
               Knowing
               ,
               〈◊〉
               also
               of
               Succession
               in
               Acquiring
               ,
               or
               Using
               that
               Knowledge
               .
               Those
               Dispositions
               being
               laid
               in
               Matter
               ,
               〈◊〉
               ●●llow'd
               necessarily
               that
               a
               Form
               of
               a
               Spiritual
               Na●●re
               would
               be
               in
               it
               :
               For
               ,
               to
               an
               Infinite
               Being
               ,
               stream●…enerously
               his
               Gifts
               from
               his
               Exuberant
               Source
               of
               ●…ss
               ,
               there
               needs
               no
               more
               to
               receive
               ,
               and
               have
               ,
               the
               Effects
               of
               his
               Bounty
               ,
               but
               to
               be
               Dispos'd
               for
               them
               ,
               or
               naturally
               Require
               them
               ;
               especially
               ,
               when
               that
               Disposition
               ,
               or
               Requiringness
               of
               a
               farther
               Perfection
               was
               laid
               by
               Himself
               .
               He
               saw
               that
               to
               link
               Matter
               to
               a
               Spiritual
               Nature
               Orderly
               and
               Connaturally
               ,
               it
               was
               Requisite
               the
               Former
               should
               be
               rais'd
               to
               its
               Highest
               Pitch
               of
               Perfection
               ;
               and
               the
               Later
               deprest
               ,
               while
               ●ere
               ,
               below
               what
               was
               due
               to
               a
               
                 Pure
                 Spirit
              
               ;
               that
               so
               the
               
                 Supremum
                 Infimi
              
               (
               as
               was
               fit
               to
               build
               up
               Methodically
               the
               great
               Work
               of
               the
               Creation
               ,
               )
               might
               immediately
               confine
               upon
               ,
               and
               thence
               be
               joyn'd
               to
               the
               
                 Inflmum
                 Supremi
              
               .
               He
               contriv'd
               then
               that
               some
               Part
               of
               the
               Brain
               ,
               which
               was
               the
               Quintessence
               and
               Flower
               of
               Animality
               ,
               (
               call'd
               by
               us
               ,
               
                 The
                 Seat
                 of
                 Knowledge
              
               )
               should
               be
               capable
               of
               serving
               for
               a
               more
               excellent
               Operation
               than
               Matter
               alone
               could
               perform
               ;
               that
               so
               it
               might
               become
               his
               Wisdom
               and
               Goodness
               ,
               as
               he
               is
               Author
               of
               Nature
               ,
               to
               endow
               it
               with
               a
               Nobler
               
               Form
               than
               the
               Heard
               of
               other
               Animals
               could
               deserve
               ;
               and
               thence
               produce
               that
               more
               Elevated
               Operation
               .
               I
               say
               ,
               
                 as
                 Author
                 of
                 Nature
              
               .
               For
               ,
               as
               the
               Matter
               of
               Wood
               ,
               ultimately
               Dispos'd
               by
               increasing
               Degrees
               of
               Glowing
               Heat
               to
               become
               Fire
               ,
               not
               only
               has
               given
               it
               the
               Form
               which
               makes
               it
               such
               an
               Element
               ,
               or
               such
               a
               determinate
               Thing
               ;
               but
               also
               ,
               at
               the
               same
               instant
               ,
               by
               the
               steady
               and
               ever
               ready
               Emanation
               of
               God's
               superabundant
               Goodness
               ,
               it
               has
               an
               Existence
               given
               it
               ,
               though
               this
               latter
               Effect
               exceeds
               the
               Power
               of
               all
               Creatures
               together
               to
               bestow
               it
               :
               So
               ,
               in
               the
               same
               manner
               ,
               as
               soon
               as
               the
               said
               Dispositions
               in
               the
               Brain
               of
               an
               Embryo
               are
               grown
               up
               to
               their
               due
               Perfection
               ;
               the
               same
               Goodness
               ,
               and
               for
               the
               same
               Reason
               ,
               infuses
               into
               it
               a
               
                 Rational
                 Soul
              
               ,
               though
               it
               was
               beyond
               the
               Power
               of
               all
               Natural
               Agents
               to
               produce
               it
               .
            
             
               Thus
               came
               we
               into
               this
               Material
               World.
               Thus
               were
               we
               compounded
               of
               the
               Top
               of
               Corporeal
               Nature
               ,
               and
               the
               Bottom
               or
               Lowest
               Size
               of
               the
               Spiritual
               ;
               
                 Minuisti
                 cum
                 paulo
                 minùs
                 ab
                 Angelis
                 .
              
               Thus
               was
               Man
               constituted
               the
               Horizon
               of
               the
               two
               Opposite
               Hemispheres
               of
               Meer
               Matter
               ,
               and
               
                 Pure
                 Spirits
              
               ;
               confining
               upon
               ,
               and
               by
               Nature
               neer
               Akin
               to
               both
               .
               Whence
               he
               becomes
               capable
               to
               Ascend
               to
               ,
               and
               even
               ●●
               Transcend
               ,
               the
               Dignity
               of
               the
               
                 Highest
                 Angels
              
               ;
               or
               to
               be
               Debas'd
               below
               the
               Vilenes
               of
               the
               most
               contemptible
               Brute
               .
               Nothing
               is
               so
               High
               ,
               but
               ,
               through
               God's
               Assistance
               ,
               we
               may
               not
               aspire
               to
               ;
               nor
               any
               thing
               so
               Low
               and
               Filthy
               into
               which
               we
               may
               not
               plunge
               our selves
               ;
               according
               as
               we
               follow
               the
               Conduct
               of
               
                 Angelical
                 Reason
              
               ,
               or
               
                 Brutish
                 Passion
              
               .
            
             
               Let
               us
               then
               ,
               my
               Soul
               ,
               know
               our
               own
               Dignity
               ;
               but
               yet
               ,
               let
               us
               not
               overween
               .
               Matter
               
               is
               indeed
               ,
               in
               us
               ,
               exalted
               and
               superindu'd
               with
               a
               Spiritul
               Power
               ;
               yet
               
               
               
               we
               are
               ,
               for
               all
               that
               ,
               at
               present
               ,
               but
               a
               Part
               of
               this
               Material
               World
               ;
               and
               our
               Condition
               ,
               while
               here
               ,
               is
               (
               at
               least
               ,
               at
               first
               )
               meerly
               Passive
               ,
               and
               ever
               subject
               to
               Change
               and
               Alteration
               .
               Thy self
               art
               liable
               to
               receive
               Impressions
               from
               Natural
               Agents
               :
               Nor
               is
               this
               intended
               by
               thy
               Creator
               to
               debase
               thee
               and
               keep
               thee
               down
               ,
               but
               to
               improve
               ,
               and
               perfect
               thee
               .
               Thou
               hadst
               no
               Title
               ,
               being
               but
               a
               Part
               ,
               to
               be
               a
               
                 Subsistent
                 Knowing
                 Thing
              
               ,
               considering
               thee
               in
               thy
               single
               self
               ;
               and
               therefore
               ,
               couldst
               not
               claim
               to
               have
               
                 Actual
                 Knowledge
              
               given
               thee
               at
               thy
               Creation
               :
               Thou
               art
               then
               to
               acquire
               it
               by
               the
               Operations
               of
               our
               Fellow-Creatures
               ,
               or
               rather
               Useful
               Servants
               ,
               Bodies
               ;
               which
               play
               about
               us
               perpetually
               ,
               and
               by
               their
               subtillest
               Particles
               ,
               which
               they
               perpetually
               send
               forth
               ,
               affect
               our
               Senses
               .
               We
               had
               our
               Being
               at
               first
               by
               
                 Bodily
                 Dispositions
              
               ;
               
               and
               therefore
               't
               is
               no
               Disparagement
               to
               us
               ,
               
                 by
                 the
                 same
                 means
              
               ,
               to
               have
               those
               Materials
               ,
               which
               give
               and
               continue
               to
               us
               our
               Operations
               .
               Let
               us
               not
               listen
               then
               to
               those
               Mistakers
               ,
               who
               would
               perswade
               us
               that
               we
               are
               
                 Two
                 Things
              
               ,
               while
               we
               are
               here
               .
               Such
               Conceits
               spring
               from
               Fancy
               unable
               to
               reach
               the
               true
               Nature
               of
               Unity
               and
               
                 Entity
                 ▪
              
               The
               Notion
               of
               Ens
               comprises
               in
               its
               spacious
               Extent
               ,
               both
               Corporeal
               and
               Spiritual
               Nature
               ;
               wherefore
               there
               is
               Room
               enough
               ,
               in
               that
               Comprehensive
               Conception
               ,
               to
               comprise
               both
               Natures
               in
               
                 One
                 Thing
              
               ;
               provided
               those
               Parts
               can
               be
               Adapted
               and
               Fitted
               ,
               to
               make
               up
               
                 One
                 Compound
              
               ,
               as
               we
               have
               seen
               they
               are
               .
               Let
               us
               ask
               all
               Nature
               ,
               and
               our
               own
               Thoughts
               reflecting
               upon
               it
               ;
               and
               they
               will
               tell
               us
               this
               is
               done
               by
               the
               Proportion
               and
               Sutableness
               the
               one
               Part
               of
               an
               Ens
               has
               to
               the
               other
               ,
               as
               Power
               ,
               and
               Act
               ,
               or
               Matter
               and
               Form
               ;
               which
               are
               the
               
                 Proper
                 Parts
              
               of
               
               all
               Things
               here
               below
               ;
               that
               is
               ,
               by
               the
               Capacity
               which
               the
               
                 Material
                 ,
                 Potential
              
               and
               Indetermin'd
               Part
               has
               to
               be
               Determin'd
               or
               Actuated
               by
               the
               Form
               ;
               and
               ▪
               the
               Correspondent
               Virtue
               ,
               which
               the
               Form
               ,
               or
               Act
               ,
               has
               to
               Actuate
               and
               Determine
               the
               Matter
               ,
               when
               't
               is
               fitly
               dispos'd
               for
               it
               .
               By
               which
               Determination
               it
               becomes
               This
               and
               
                 no
                 other
              
               ,
               in
               which
               consists
               its
               Unity
               ;
               whence
               it
               is
               made
               
                 capable
                 of
                 receiving
                 Existence
              
               ;
               which
               is
               the
               same
               as
               to
               make
               them
               One
               THING
               .
            
             
               Consider
               what
               innumrrable
               Errors
               have
               spawn'd
               from
               the
               Ignorance
               of
               this
               one
               Great
               Truth
               ,
               which
               gives
               us
               the
               right
               
               Knowledge
               of
               our selves
               .
               First
               ▪
               Those
               Men
               fancy
               thee
               to
               be
               a
               kind
               of
               Distinct
               Spiritual
               Thing
               ;
               whence
               ,
               since
               thou
               art
               Individually
               such
               ,
               and
               the
               very
               Notion
               of
               an
               
                 Individual
                 Thing
              
               ,
               is
               
                 [
                 What
                 is
                 capable
                 to
                 Exist
                 ]
              
               they
               must
               attribute
               to
               thee
               the
               having
               a
               Peculiar
               Existence
               of
               thy
               own
               ;
               whence
               ,
               thou
               canst
               not
               ,
               by
               this
               Tenet
               ,
               be
               the
               Form
               of
               thy
               own
               ,
               or
               of
               any
               Body
               ,
               but
               an
               Assistant
               ,
               or
               
                 Extrin●●cal
                 Form
              
               ;
               that
               is
               a
               Subsistent
               Spirit
               ,
               or
               an
               
                 Angel
                 ▪
              
               Next
               ,
               because
               they
               cannot
               conceive
               how
               an
               Operation
               of
               Body
               ,
               which
               is
               Divisible
               ,
               should
               be
               receiv'd
               in
               an
               Indivisible
               Subject
               ,
               they
               are
               forced
               to
               deny
               that
               any
               Impression
               from
               outward
               Objects
               convey'd
               by
               our
               Senses
               to
               the
               Brain
               ,
               can
               affect
               thee
               ,
               or
               give
               thee
               Knowledge
               ;
               and
               ,
               therefore
               ,
               they
               make
               those
               Necessary
               Assistants
               ,
               assign'd
               thee
               by
               Nature
               ,
               nay
               ,
               our
               own
               Inferiour
               Faculties
               too
               ,
               to
               be
               altogether
               Useless
               for
               th●●
               End.
               Hence
               ,
               they
               will
               needs
               endow
               thee
               with
               〈◊〉
               Power
               to
               give
               thy self
               Knowledge
               ,
               by
               thy
               producing
               ▪
               within
               thy self
               ,
               little
               Spiritual
               Mirrours
               ,
               call
               〈◊〉
               Ideas
               :
               Not
               reflecting
               that
               whatever
               is
               of
               its
               self
               
               only
               a
               Power
               to
               have
               any
               Thing
               or
               Mode
               ,
               or
               has
               only
               a
               Power
               of
               Knowing
               ,
               cannot
               possibly
               reduce
               its
               self
               t●
               Act
               ,
               or
               give
               its
               self
               what
               it
               
                 has
                 not
              
               ;
               and
               that
               ,
               what
               's
               Indetermin'd
               to
               every
               particular
               Mode
               ,
               cannot
               of
               it self
               produce
               Determinate
               ones
               :
               Since
               from
               meer
               Indifferency
               to
               all
               ,
               no
               One
               particular
               Effect
               can
               proceed
               .
               For
               this
               Reason
               ,
               finding
               no
               Similitude
               or
               Resemblance
               between
               those
               
                 Spiritual
                 Effects
              
               and
               
                 Corporeal
                 Causes
              
               ,
               they
               substitute
               ,
               instead
               of
               such
               Causes
               ,
               Stupid
               and
               Unactive
               Occasions
               ,
               which
               have
               no
               Influence
               or
               Causality
               
                 at
                 all
              
               ;
               by
               which
               means
               they
               break
               ●●●●der
               the
               Chain
               of
               Causes
               and
               Effects
               ;
               by
               which
               the
               well-compacted
               Frame
               of
               Nature
               hangs
               together
               ,
               and
               the
               steady
               Course
               of
               God's
               Ordinary
               ▪
               Providence
               
                 At●●git
                 a
                 fine
                 usque
                 ad
                 finem
                 fortiter
                 ,
                 &
                 dispon●t
                 om●…
                 suaviter
                 :
              
               Not
               considering
               also
               that
               this
               closely●…
               Order
               of
               Causes
               and
               Effects
               is
               that
               which
               gives
               Consistency
               and
               Coherence
               to
               all
               our
               Discourses
               ,
               and
               〈◊〉
               the
               only
               Ground
               of
               all
               Demonstration
               ;
               and
               ,
               cons●●●●ently
               ,
               of
               all
               the
               Science
               Mankind
               has
               ,
               or
               can
               〈◊〉
               .
               Whence
               also
               it
               comes
               that
               ,
               puzzled
               with
               their
               〈◊〉
               ill-lay'd
               Principles
               how
               to
               find
               any
               Contexture
               between
               those
               Natural
               Effects
               and
               Causes
               ,
               they
               are
               given
               to
               have
               frequent
               ,
               and
               in
               a
               manner
               constant
               recourse
               to
               the
               Gratuitous
               Pretence
               that
               
                 God
                 Wills
              
               This
               or
               That
               ;
               without
               so
               much
               as
               attempting
               to
               Demonstrate
               that
               God
               does
               indeed
               Will
               such
               particular
               ●…ects
               ,
               or
               showing
               any
               Necessity
               why
               he
               should
               do
               〈◊〉
               or
               that
               it
               becomes
               God's
               Wisdom
               ,
               in
               the
               ordina●…
               Administration
               of
               Nature
               ,
               to
               set
               aside
               the
               Opera●●●●s
               of
               
                 Second
                 Causes
              
               ,
               for
               which
               they
               are
               
                 Essentially
                 Ordain'd
              
               ;
               and
               ,
               at
               every
               turn
               ,
               to
               act
               Immediately
               by
               Himself
               .
               These
               ,
               and
               many
               other
               most
               absurd
               Doctrines
               (
               every
               great
               Errour
               being
               Fruit●…
               of
               False
               Consequences
               )
               they
               are
               thrown
               upon
               
               through
               their
               not
               reflecting
               on
               this
               
                 Grand
                 Truth
              
               ,
               that
               Man
               being
               
                 One
                 Thing
              
               ,
               consisting
               of
               a
               Corporeal
               and
               Spiritual
               Compart
               ,
               hence
               (
               as
               was
               said
               )
               the
               Impressions
               sent
               from
               Outward
               Objects
               by
               means
               of
               the
               Senses
               to
               that
               Material
               ,
               most
               Sensitive
               ,
               and
               most
               Noble
               Part
               of
               the
               Brain
               ,
               (
               where
               the
               Fancy
               resides
               )
               call'd
               ,
               
                 The
                 Seat
                 of
                 Knowledge
              
               ,
               which
               Part
               is
               
                 immediately
                 Inform'd
              
               by
               the
               Soul
               ;
               do
               ,
               by
               reason
               that
               the
               Soul
               and
               Body
               ,
               as
               Matter
               and
               Form
               ,
               make
               ●p
               
                 One
                 Thing
              
               ,
               affect
               also
               the
               said
               Form
               or
               Soul
               ,
               at
               the
               same
               time
               ,
               after
               her
               manner
               ,
               or
               
                 according
                 to
                 her
                 Nature
              
               ;
               (
               that
               is
               ,
               to
               some
               Degree
               Knowingly
               ;
               )
               by
               Imprinting
               or
               Stamping
               upon
               her
               
                 Direct
                 Conceptions
                 ,
                 Notions
              
               ,
               or
               
                 Simple
                 Apprehensions
              
               of
               somewhat
               ,
               or
               
                 some
                 Mode
              
               of
               the
               Thing
               :
               On
               which
               fast
               Rudiments
               of
               Knowledge
               ,
               
                 duly
                 reflected
              
               on
               ,
               well
               Distinguish'd
               ,
               and
               
                 aptly
                 Connected
              
               by
               our
               Discoursing
               Faculty
               all
               our
               Science
               is
               built
               .
            
             
               What
               other
               Important
               Truths
               occur
               in
               this
               Chapter
               ,
               affording
               matter
               for
               our
               farther
               Contemplation
               ,
               is
               les●
               to
               our
               more
               leisurely
               Consideration
               ,
            
          
        
         
           
           
             
               CHAP.
               V.
            
             Of
             the
             Constitution
             and
             Dissolution
             of
             Individual
             Bodies
             .
          
           
             1.
             
             HItherto
             ,
             of
             the
             Constituting
             the
             Generical
             and
             Specifical
             Kinds
             of
             Bodies
             ;
             which
             ,
             they
             being
             but
             Common
             ,
             that
             is
             Partial
             or
             Inadequate
             ,
             Notions
             of
             
             Ens
             or
             Thing
             ,
             are
             therefore
             no
             otherwise
             Entia
             ,
             but
             only
             in
             a
             Secondary
             and
             Improper
             Sense
             of
             that
             word
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Aristotle
             calls
             them
             ;
             because
             ,
             regarding
             them
             under
             this
             Common
             and
             Abstracted
             consideration
             ,
             they
             are
             not
             
               Capable
               of
               Existing
            
             ,
             which
             is
             the
             Definition
             of
             Ens.
             We
             come
             next
             to
             treat
             of
             INDIVIDUAL
             Entities
             ,
             call'd
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             that
             is
             ,
             Primarily
             and
             Properly
             Substances
             or
             Things
             ;
             because
             ,
             consisting
             of
             Matter
             
               ultimately
               Determin'd
            
             to
             such
             and
             such
             Particulars
             ,
             they
             only
             ,
             (
             as
             being
             Wholes
             ,
             or
             
               Intire
               Things
            
             ,
             )
             are
             of
             themselves
             ,
             or
             by
             the
             merits
             of
             their
             own
             Notion
             ,
             
               Capable
               of
               Existing
            
             ,
             or
             Entia
             :
             Whereas
             the
             Former
             are
             
               not
               at
               all
            
             THINGS
             ,
             but
             as
             they
             are
             Metaphysical
             Parts
             of
             the
             Things
             truly
             so
             call'd
             ;
             abstracted
             from
             one
             another
             ,
             by
             our
             conceiving
             them
             singly
             ,
             or
             aparted
             from
             their
             Fellow-parts
             ;
             and
             therefore
             ,
             (
             since
             the
             Parts
             cannot
             exist
             out
             of
             the
             Whole
             )
             they
             are
             Incapable
             of
             Existing
             but
             in
             these
             Later
             ,
             and
             by
             virtue
             of
             Them.
             Wherefore
             ,
          
           
           
             2.
             
             Hence
             follows
             ,
             that
             the
             Generical
             and
             
               Specifical
               Essences
            
             ,
             of
             which
             we
             have
             hitherto
             treated
             ,
             are
             not
             properly
             
             ESSENCES
             ,
             in
             the
             First
             and
             Primary
             Acceptation
             of
             that
             word
             .
             For
             ,
             since
             the
             Notion
             of
             Ens
             ,
             is
             properly
             ,
             
               That
               which
               is
               Capable
               of
               Existing
            
             ;
             and
             Essence
             is
             that
             which
             properly
             constitutes
             Ens
             ;
             it
             follows
             ,
             that
             That
             which
             does
             not
             constitute
             it's
             Subject
             
               Capable
               of
               Existing
            
             ,
             is
             not
             ,
             in
             proper
             Speech
             ,
             an
             Essence
             .
             Wherefore
             ,
             since
             neither
             
               Corpus
               ,
               Mixtum
               ,
               Vivens
               ,
               Animal
            
             nor
             Homo
             ,
             taken
             (
             as
             those
             words
             signifie
             them
             )
             
               in
               Common
            
             ,
             are
             
               Capable
               of
               Existing
            
             ,
             but
             the
             Particulars
             or
             Individ●ums
             of
             each
             of
             those
             Kinds
             ;
             't
             is
             consequent
             ,
             that
             ,
             as
             none
             of
             These
             is
             properly
             an
             Ens
             ,
             but
             only
             the
             Individuums
             of
             each
             of
             those
             Common
             Sorts
             ;
             so
             ,
             neither
             is
             that
             which
             constitutes
             any
             of
             them
             properly
             to
             be
             call'd
             an
             Essence
             ,
             but
             That
             only
             which
             constitutes
             the
             Individual
             Thing
             .
             Again
             ,
             since
             an
             Individuum
             (
             v.
             g.
             Peter
             )
             contains
             in
             it self
             all
             those
             Common
             Notions
             ;
             and
             so
             ,
             that
             what
             answers
             to
             the
             Definitions
             of
             each
             of
             them
             is
             Included
             in
             Him
             ,
             and
             Verify'd
             of
             Him
             ;
             it
             follows
             ,
             that
             they
             are
             ,
             all
             of
             them
             ,
             (
             as
             was
             said
             )
             Metaphysical
             Parts
             of
             Peter
             ,
             or
             Parts
             of
             his
             Essence
             ;
             and
             that
             He
             is
             a
             Whole
             in
             respect
             of
             
               The●
               ▪
            
             Wherefore
             ,
             since
             (
             as
             was
             said
             )
             a
             Part
             cannot
             exist
             but
             in
             the
             Whole
             ;
             none
             of
             these
             
               can
               exist
            
             but
             in
             their
             Individuals
             ,
             nor
             is
             (
             
               of
               it's
               self
            
             )
             properly
             an
             Ens
             or
             Thing
             :
             Nor
             ,
             consequently
             ,
             (
             since
             Essence
             is
             the
             Formal
             Constitutive
             of
             Ens
             ,
             or
             o●
             that
             which
             is
             
               Capable
               of
               Being
            
             ,
             )
             are
             their
             Essence
             in
             proper
             Speech
             ,
             ESSENCES
             .
             In
             a
             word
             [
             Ens
             ]
             signifies
             
               what
               's
               Capable
               of
               Existing
            
             ;
             which
             
             none
             of
             those
             Common
             Essences
             ,
             (
             staying
             in
             Them
             )
             is
             or
             can
             be
             ;
             for
             ,
             were
             they
             such
             ,
             they
             must
             necessarily
             make
             the
             Concretes
             ,
             which
             are
             their
             Subjects
             ,
             to
             be
             thus
             
               Capable
               of
               Existing
            
             ;
             which
             ,
             ▪
             ●is
             most
             Evident
             they
             
               do
               not
            
             ;
             seeing
             nothing
             
               in
               Common
            
             does
             ,
             or
             
               can
               exist
            
             ,
             but
             only
             Particulars
             .
          
           
             3.
             
             Corollary
             I.
             This
             notwithstanding
             ,
             we
             can
             discourse
             
               as
               clearly
            
             of
             those
             Improper
             Essences
             ,
             nay
             ,
             far
             
             
               more
               clearly
            
             and
             evidently
             ,
             than
             we
             can
             of
             those
             Proper
             ones
             .
             For
             ,
             since
             those
             Improper
             and
             Analogical
             Essences
             ,
             are
             ,
             each
             of
             them
             ,
             some
             One
             Inadequate
             or
             Abstracted
             Conception
             which
             we
             make
             of
             the
             
               Whole
               Thing
            
             ;
             v.
             g.
             the
             Essence
             or
             Nature
             of
             such
             a
             Quantity
             ,
             Figure
             ,
             Time
             ,
             Place
             ,
             Situation
             ,
             &c.
             and
             (
             our
             Soul
             ,
             as
             will
             be
             seen
             hereafter
             ,
             being
             Indivisible
             )
             they
             ,
             by
             being
             in
             our
             Conception
             are
             there
             Indivisibly
             ,
             that
             is
             ,
             
               most
               Dsstinctly
            
             ,
             such
             :
             Hence
             ,
             they
             are
             apt
             to
             render
             our
             Discourses
             ,
             which
             are
             conversant
             about
             such
             most
             Distinct
             Objects
             ,
             
               most
               Distinct
            
             and
             Clear
             also
             .
             Whereas
             ,
             on
             the
             other
             side
             ,
             the
             Essences
             properly
             so
             called
             which
             Constitute
             the
             Individuums
             ,
             do
             involve
             many
             of
             those
             Improper
             Essences
             in
             their
             Constitution
             ;
             which
             must
             needs
             make
             those
             thus-Compounded
             Objects
             Confus'd
             ;
             and
             ,
             thence
             ,
             
               less
               clearly
            
             Intelligible
             .
             It
             follows
             then
             manifestly
             ,
             that
             we
             can
             discourse
             
               more
               clearly
            
             of
             those
             Improper
             Essences
             or
             Natures
             ,
             which
             abstract
             from
             their
             Subject
             ,
             and
             from
             the
             rest
             of
             their
             fellow-Modes
             ;
             than
             we
             can
             
             of
             the
             Proper
             Essences
             that
             constitute
             the
             
               Whole
               Individuum
            
             ;
             of
             which
             (
             as
             was
             said
             )
             rhe
             other
             are
             but
             Metaphysical
             Parts
             ,
             which
             are
             blended
             (
             in
             some
             sort
             )
             confusedly
             to
             compound
             or
             make
             up
             that
             Whole
             .
          
           
             4.
             
             That
             Complexion
             of
             Accidents
             which
             constitutes
             the
             Essence
             of
             the
             Individuum
             ,
             must
             be
             
               far
               Greater
            
             than
             
             that
             which
             constitutes
             the
             Generical
             or
             the
             Specisical
             Natures
             ▪
             For
             ,
             since
             these
             Later
             are
             but
             Parts
             of
             the
             Individual
             Essence
             ;
             there
             is
             necessarily
             requir'd
             
               more
               Parts
            
             to
             constitute
             the
             Essence
             of
             the
             Individuum
             ,
             which
             in
             respect
             of
             them
             ,
             has
             the
             Nature
             of
             the
             Whole
             .
             Again
             ,
             since
             there
             are
             found
             under
             every
             Common
             Notion
             or
             Nature
             
               Great
               Multitudes
            
             of
             Individuums
             ,
             each
             of
             which
             must
             be
             Distinct
             from
             all
             the
             others
             ;
             there
             ,
             must
             necessarily
             be
             a
             
               far
               Greater
            
             Complexion
             of
             Accidents
             to
             distinguish
             these
             ,
             by
             their
             various
             Complication
             ,
             from
             one
             another
             ,
             than
             was
             requisite
             to
             distinguish
             and
             constitute
             the
             Common
             Natures
             ;
             the
             
               Common
               Kinds
            
             of
             Things
             being
             ,
             in
             comparison
             of
             them
             ,
             but
             a
             
               very
               Few
            
             .
          
           
             5.
             
             That
             Complexion
             of
             Accidents
             which
             constitutes
             Individual
             Bodies
             ,
             must
             be
             the
             
               most
               perfect
               Act
            
             they
             can
             
             have
             ,
             except
             that
             of
             Existence
             .
             For
             ,
             since
             't
             is
             the
             Nature
             of
             Power
             ,
             (
             taken
             in
             a
             Physical
             sense
             )
             or
             of
             Matter
             ,
             to
             be
             
               Common
               to
               All
            
             ,
             it
             can
             distinguish
             
               no
               Two
            
             of
             them
             from
             one
             another
             :
             On
             the
             other
             side
             ,
             it
             being
             hence
             evident
             ,
             that
             't
             is
             the
             nature
             of
             Act
             ,
             and
             of
             It
             only
             ,
             to
             
             Distinguish
             ;
             nor
             can
             there
             be
             a
             greater
             Distinction
             ,
             than
             to
             make
             each
             Subject
             to
             be
             This
             ,
             and
             
               ●●
               Other
            
             ;
             it
             follows
             hence
             ,
             that
             the
             Complexion
             of
             Accidents
             which
             constitutes
             Individuums
             ,
             and
             which
             imparts
             this
             Formal
             Effect
             to
             each
             of
             them
             ,
             is
             the
             
               greatest
               Distinguisher
            
             ,
             or
             ,
             (
             which
             is
             the
             same
             )
             the
             
               most
               Perfect
               Act
            
             Second-Causes
             can
             give
             .
             And
             that
             this
             is
             a
             
               less
               perfect
            
             Act
             than
             Existence
             is
             Evident
             ;
             because
             the
             utmost
             it
             can
             do
             is
             to
             make
             it's
             Subject
             ,
             
               This
               Thing
            
             ,
             or
             
               This
               Ens
            
             ;
             that
             is
             ,
             to
             make
             it
             Capable
             of
             Existing
             ;
             and
             ,
             consequently
             ,
             tho'
             it
             be
             most
             Actual
             in
             the
             ,
             direct
             Line
             of
             Ens
             ,
             yet
             it
             has
             the
             Nature
             of
             ●
             Power
             in
             respect
             of
             Existence
             ;
             which
             is
             therefore
             the
             
               Ultimate
               Actuality
            
             ,
             or
             
               most
               perfect
               Act
            
             Imaginable
             next
             to
             that
             of
             a
             DEITY
             ,
             and
             most
             resembling
             it
             .
          
           
             6.
             
             Corollary
             II.
             Hence
             is
             evidently
             demonstrated
             against
             the
             Atheists
             ,
             that
             't
             is
             above
             all
             the
             Power
             of
             Natural
             
             Causes
             ,
             and
             only
             Peculiar
             to
             GOD
             ,
             to
             give
             the
             last
             Actuality
             of
             Existence
             .
             For
             ,
             since
             ,
             as
             appears
             by
             our
             former
             Discourses
             ,
             all
             that
             Natural
             Causes
             can
             do
             ,
             is
             ,
             by
             Motion
             ,
             to
             mingle
             the
             First
             Bodies
             ,
             which
             have
             more
             or
             less
             of
             Quantity
             in
             them
             ,
             (
             that
             is
             ,
             which
             are
             Rare
             or
             Dense
             ;
             )
             from
             the
             Diversity
             of
             which
             Action
             ,
             follows
             their
             various
             Size
             ,
             Number
             ,
             Proportion
             ,
             Figure
             ,
             Situation
             ,
             &c.
             and
             these
             do
             make
             the
             several
             Complexions
             of
             Accidents
             which
             constitute
             all
             the
             Individuums
             in
             Nature
             ;
             and
             ,
             in
             none
             of
             those
             Effects
             is
             found
             
             the
             Notion
             of
             Existence
             ,
             much
             less
             of
             a
             
               New
               Existence
            
             ,
             (
             which
             yet
             belongs
             to
             every
             Individual
             when
             it
             is
             first
             made
             ,
             )
             as
             will
             easily
             be
             discern'd
             by
             any
             Reflecter
             ,
             who
             considers
             the
             Notion
             or
             Essence
             of
             those
             several
             Modes
             ,
             and
             compares
             them
             to
             the
             Notion
             or
             Nature
             of
             Existence
             :
             It
             follows
             manifestly
             ,
             that
             the
             last
             Actuality
             of
             Existence
             cannot
             be
             given
             by
             
               Natural
               Causes
            
             ,
             but
             must
             come
             from
             some
             Cause
             
               above
               Nature
            
             ;
             that
             is
             ,
             from
             the
             
               Author
               of
               Nature
            
             ,
             or
             from
             that
             Supreme
             Essentially-existing
             Cause
             ,
             GOD
             Whence
             is
             demonstrated
             ,
             
               a
               posteriori
            
             ,
             th●●
             
               There
               is
               a
               GOD.
            
             
          
           
             7.
             
             There
             must
             be
             some
             Instant
             ,
             in
             which
             the
             Individuum
             becomes
             
               another
               Thing
            
             or
             of
             
               another
               Kind
            
             .
             For
             ,
             〈…〉
             
             't
             is
             a
             manifest
             contradiction
             to
             say
             ,
             that
             any
             thing
             can
             ,
             for
             any
             one
             Instant
             ,
             much
             less
             for
             any
             part
             of
             Time
             ,
             be
             ,
             
               at
               once
            
             ,
             what
             it
             
               lately
               was
            
             ,
             and
             what
             it
             
               newly
               is
            
             ;
             or
             be
             at
             once
             it's-self
             and
             
               ●…
               ▪
               it's
               self
            
             ,
             but
             Another
             :
             'T
             is
             Demonstrable
             that
             there
             must
             be
             some
             Instant
             ,
             in
             which
             it
             first
             becomes
             ▪
             
               This
               Individuum
            
             ,
             (
             or
             
               of
               this
               Kind
            
             )
             and
             ceases
             to
             be
             Another
             ,
             or
             of
             Another
             Kind
             .
          
           
             8.
             
             This
             Complexion
             of
             Accidents
             ,
             which
             Determines
             the
             Matter
             to
             be
             
               This
               ,
               and
               no
               Other
            
             ,
             in
             the
             First
             Instant
             
             of
             it's
             Being
             ,
             must
             necessarily
             ●●
             Essential
             to
             the
             Individuum
             newly
             made
             .
             For
             ,
             since
             meer
             Accidents
             do
             advene
             to
             the
             Thing
             already
             made
             
               This
               ▪
            
             and
             ,
             therefore
             ,
             do
             presuppose
             it
             according
             to
             some
             Priority
             or
             other
             ;
             and
             there
             can
             be
             no
             Priority
             ▪
             
             (
             no
             ,
             not
             even
             that
             of
             Nature
             or
             Reason
             )
             of
             the
             ●…ng
             to
             that
             which
             constitutes
             it
             ;
             because
             that
             which
             constitutes
             it
             ,
             as
             being
             it
             's
             
               Formal
               Cause
            
             ,
             〈…〉
             Priority
             of
             Nature
             to
             It
             ,
             as
             the
             Cause
             has
             to
             〈…〉
             Effect
             :
             It
             follows
             ,
             that
             That
             Complexion
             of
             Accidents
             which
             Determines
             the
             Matter
             to
             be
             
               This
               〈…〉
               no
               Other
            
             ,
             in
             the
             First
             Instant
             of
             it's
             Being
             ,
             ●…st
             necessarily
             be
             Essential
             to
             the
             Things
             or
             Individuums
             newly
             made
             .
          
           
             9.
             
             Therefore
             ,
             this
             Complexion
             of
             Accidents
             ●ow
             spoken
             of
             ,
             is
             ,
             the
             Essential
             
             
               〈…〉
               Substantial
               FORM
            
             of
             the
             new●ade
             Compound
             or
             Individuum
             .
             That
             it
             is
             the
             Form
             of
             it
             is
             Evident
             ;
             because
             the
             whole
             Notion
             〈…〉
             the
             Form
             or
             Act
             ,
             is
             nothing
             〈…〉
             but
             to
             be
             the
             Distinguisher
             of
             the
             Confused
             or
             Undistinguisht
             Potentiality
             of
             the
             Matter
             ;
             or
             to
             be
             the
             Determiner
             of
             it's
             Indifferency
             to
             This
             or
             That
             ,
             (
             which
             ,
             in
             the
             Schools
             Language
             ,
             is
             to
             Inform
             it
             ;
             )
             and
             by
             doing
             thus
             ,
             to
             be
             the
             Constituter
             of
             the
             Individuum
             :
             And
             ,
             that
             this
             Complexion
             of
             Accidents
             does
             these
             Essects
             ,
             is
             manifest
             ;
             because
             it
             is
             suppos'd
             to
             be
             Peculiar
             to
             the
             Individuum
             it
             constitutes
             ,
             and
             found
             in
             
               no
               other
            
             .
             Lastly
             ,
             That
             this
             Complexion
             of
             Accidents
             ,
             or
             Form
             ,
             is
             Essential
             〈…〉
             it's
             Proper
             Individuum
             is
             shown
             ,
             §
             .
             8.
             
          
           
             10.
             
             For
             the
             same
             Reason
             ,
             whatever
             Modes
             or
             Accidents
             do
             accrue
             to
             the
             Ens
             or
             Individuum
             afterwards
             ,
             are
             Accidental
             
             to
             it
             ;
             whether
             they
             concern
             it's
             Quantity
             ,
             or
             the
             Accession
             or
             Diminution
             of
             the
             Matter
             ;
             that
             is
             ,
             it
             's
             Growth
             and
             Decay
             ;
             or
             it's
             Qualities
             which
             perfect
             it
             ;
             or
             the
             Relations
             it
             acquires
             
             to
             other
             Individuums
             ;
             and
             much
             more
             what
             Denominations
             soever
             come
             to
             it
             from
             any
             of
             the
             last
             Predicaments
             ;
             because
             all
             these
             do
             adven●
             ,
             or
             are
             superadded
             to
             the
             Ens
             already
             
               Essentially
               constituted
            
             ;
             and
             are
             ,
             as
             it
             were
             ,
             engrafted
             on
             that
             Stock
             of
             Being
             ,
             and
             do
             not
             constitute
             it
             .
          
           
             11.
             
             All
             Individuums
             must
             have
             some
             Degree
             of
             Constancy
             and
             Permanency
             i●
             their
             Notion
             .
             For
             ,
             since
             all
             Natural
             
             Motion
             is
             for
             some
             End
             ,
             to
             the
             attaining
             which
             it
             is
             a
             kind
             of
             Way
             or
             Tendency
             ;
             and
             the
             Way
             or
             Means
             is
             not
             the
             End
             ;
             and
             ,
             consequently
             ,
             Motion
             is
             not
             the
             
               End
               of
               Motion
            
             ;
             it
             follows
             ,
             that
             the
             End
             of
             Motion
             must
             be
             something
             that
             has
             some
             kind
             of
             
               Rest
               ,
               Fixure
            
             ,
             and
             Constancy
             in
             its
             Nature
             .
             Wherefore
             ,
             since
             the
             End
             of
             that
             Natural
             Motion
             which
             Determines
             the
             Power
             or
             Matter
             to
             be
             
               This
               ,
               and
               no
               other
            
             ,
             is
             to
             produce
             the
             Individuum
             ;
             it
             follows
             .
             that
             the
             Individuum
             or
             Ens
             produc'd
             by
             that
             Motion
             ,
             must
             not
             be
             perpetually-Changing
             ,
             or
             continually
             Successive
             ,
             as
             that
             Motion
             was
             ,
             but
             must
             have
             some
             degree
             of
             Permanency
             in
             it
             .
             Add
             ,
             that
             were
             not
             this
             so
             ,
             we
             could
             never
             say
             with
             Truth
             ,
             that
             any
             thing
             
               is
               what
               it
               is
            
             ;
             nor
             ,
             indeed
             ,
             that
             
               it
               is
            
             ;
             nor
             ,
             could
             we
             act
             or
             discourse
             about
             it
             ;
             since
             ere
             we
             could
             
               speak
               ,
               act
            
             ,
             or
             think
             ;
             the.
             Thing
             would
             be
             Chang'd
             and
             Vanisht
             .
             Nor
             would
             the
             Notion
             of
             Substance
             consist
             in
             an
             Indivisible
             ;
             nor
             be
             Distinct
             from
             that
             of
             Quantity
             .
             Nor
             would
             the
             Accidents
             have
             
               any
               Being
            
             ;
             there
             being
             in
             that
             case
             
               no
               Determinate
            
             Thing
             to
             which
             they
             could
             belong
             ,
             or
             by
             means
             of
             which
             they
             might
             Bee
             ,
             or
             which
             they
             might
             modify
             .
          
           
           
             12.
             
             EXISTENCE
             supervening
             to
             the
             Notion
             〈…〉
             Nature
             of
             Ens
             ,
             does
             add
             also
             
             〈…〉
             the
             Ens
             or
             Substance
             ,
             some
             Degree
             of
             Stability
             and
             Constancy
             .
             ●or
             ,
             since
             
               Motion
               .
            
             ,
             consider'd
             ●ormally
             according
             to
             it's
             precise
             and
             abstracted
             Notion
             ,
             does
             only
             import
             ,
             that
             no
             Two
             Parts
             ,
             that
             is
             
               Nothing
               of
               it
               ,
               is
            
             at
             once
             ;
             but
             that
             some
             ●arts
             of
             it
             
               are
               not
               now
            
             ,
             but
             past
             ;
             others
             ,
             are
             not
             ●…
             ,
             but
             
               to
               come
            
             ;
             it
             is
             manifest
             to
             any
             acute
             con●●derer
             ,
             that
             Motion
             ,
             according
             to
             it
             's
             own
             precise
             Notion
             ,
             or
             taken
             as
             Abstracted
             from
             it's
             Subject
             which
             is
             moved
             ,
             and
             from
             the
             other
             Accidents
             ●hich
             are
             found
             in
             It
             ,
             and
             in
             the
             Conti●…ous
             Bodies
             through
             which
             it
             moves
             ,
             is
             nothing
             〈…〉
             but
             a
             Continu'd
             Flux
             of
             certain
             
               Not
               Beings
            
             ;
             ●hich
             it
             sows
             (
             as
             it
             were
             )
             all
             along
             through
             it's
             ●…hole
             Progress
             ;
             of
             which
             therefore
             it
             seems
             formally
             to
             consist
             .
             Wherefore
             ,
             since
             Existence
             (
             in
             what
             kind
             soever
             )
             is
             diametrically
             Opposite
             to
             
               Not
               ▪
               being
            
             ;
             it
             follows
             ,
             that
             as
             Motion
             gives
             a
             fleeting
             Inconstancy
             to
             the
             Subject
             it
             affects
             ;
             so
             Existence
             does
             ,
             of
             it
             's
             own
             Nature
             ,
             give
             to
             the
             Ens
             or
             Substance
             ,
             it
             's
             Proper
             Subject
             ,
             a
             certain
             degree
             of
             Stability
             and
             Constancy
             ;
             and
             some
             degree
             of
             Permanency
             in
             retaining
             the
             same
             Essence
             ;
             as
             far
             as
             the
             nature
             of
             the
             Subject
             ,
             and
             the
             best
             Order
             of
             the
             World
             ,
             design'd
             by
             it's
             All-Wise
             Governour
             ,
             sees
             fitting
             .
             
          
           
             13.
             
             Corollary
             III.
             Hence
             ,
             our
             steady
             Reflexion
             upon
             what
             has
             been
             hitherto
             deduced
             ,
             will
             inform
             us
             ,
             that
             this
             Determination
             of
             Matter
             ,
             as
             to
             certain
             Lesser
             and
             Greater
             Degrees
             ,
             
             which
             constitute
             the
             Superiour
             and
             Inferiour
             Kinds
             of
             Things
             ;
             and
             ,
             especially
             this
             Ultimate
             Determination
             of
             it
             by
             such
             a
             Complexion
             of
             Accidents
             as
             is
             Incommunicable
             to
             any
             other
             ,
             and
             constitutes
             and
             fixes
             the
             Essence
             of
             the
             Individuums
             ,
             as
             is
             shown
             ,
             §
             .
             9.
             is
             absolutely
             Necessary
             for
             all
             Created
             Things
             ;
             as
             rendring
             them
             Apt
             or
             
               Fit
               to
               exist
            
             ,
             which
             is
             the
             Main
             Work
             of
             Nature
             ,
             and
             the
             only
             Means
             to
             continue
             the
             Succession
             of
             Creatures
             .
             Whence
             it
             is
             not
             carry'd
             on
             by
             a
             Temerarious
             or
             Fortuitous
             Conduct
             ;
             but
             is
             like
             the
             Artificial
             Twisting
             together
             of
             many
             scatter'd
             Ends
             ,
             and
             tying
             them
             into
             one
             
               Firm
               Knot
            
             ;
             or
             the
             summing
             up
             the
             many
             Scenes
             and
             Interludes
             ,
             or
             the
             Windings
             and
             Turnings
             of
             variously-operating
             Causes
             ▪
             in
             one
             harmonious
             Close
             at
             the
             last
             Act.
             All
             which
             clearly
             argues
             a
             form'd
             Design
             ,
             and
             an
             All
             comprehending
             Providence
             in
             the
             
               Giver
               of
               Being
            
             ;
             sweetly
             and
             surely
             disposing
             his
             Creatures
             to
             this
             Ultimate
             Determination
             to
             be
             This
             ,
             or
             to
             a
             Capacity
             of
             receiving
             Existence
             .
          
           
             14.
             
             Corollary
             IV.
             This
             Complexion
             of
             Accidents
             being
             Incommunicable
             to
             any
             other
             Individuum
             ,
             and
             withal
             
             Essential
             to
             it
             ,
             can
             never
             be
             Eradicated
             while
             the
             Compound
             continues
             .
             This
             is
             in
             a
             manner
             Self-Evident
             .
             For
             ,
             this
             Complexion
             being
             the
             
               ESSENTIAL
               Form
            
             which
             constitutes
             the
             Compound
             ;
             it
             follows
             ,
             that
             the
             Compound
             must
             remain
             Constituted
             ,
             or
             continue
             ,
             while
             
             that
             which
             makes
             it
             such
             is
             in
             it
             ;
             in
             the
             same
             manner
             as
             Rotundity
             being
             the
             Formal
             Cause
             why
             a
             ▪
             Thing
             is
             Round
             ,
             that
             thing
             must
             continue
             to
             be
             Round
             while
             Rotundity
             is
             in
             it
             .
          
           
             15.
             
             Corollary
             V.
             This
             Complexion
             of
             Accidents
             gives
             each
             Individuum
             ,
             and
             sometimes
             the
             whole
             Species
             ,
             
             a
             Different
             Genius
             and
             Propension
             .
             Thus
             every
             single
             Man
             has
             from
             his
             Conception
             ,
             some
             peculiarity
             of
             Temperament
             ,
             Genius
             ,
             Humour
             ,
             or
             Inclination
             ,
             distinct
             from
             that
             of
             all
             others
             ;
             which
             tho'
             Art
             ,
             Education
             ,
             Reflexion
             and
             Circumstances
             may
             alter
             ,
             for
             the
             better
             or
             the
             worse
             ;
             yet
             nothing
             can
             so
             totally
             efface
             or
             extinguish
             it
             ,
             but
             the
             Root
             of
             that
             peculiar
             Propension
             will
             stick
             fast
             rivetted
             in
             his
             Selfish
             Individuality
             .
             Thus
             Original
             Sin
             is
             transfus'd
             from
             Adam
             ,
             and
             engrafted
             in
             the
             primigenial
             Constitution
             of
             each
             of
             his
             Descendents
             ▪
             [
             
               In
               peccatis
               concepit
               me
               mater
               mea
               ,
            
             Psal.
             50.
             ]
             inclining
             Men
             more
             or
             less
             to
             this
             or
             that
             sort
             of
             Sin
             ,
             according
             as
             their
             Individual
             Temperature
             determines
             their
             Propension
             .
             And
             ,
             tho'
             God's
             All-powerful
             Grace
             and
             careful
             Christian
             Discipline
             may
             restrain
             it's
             promptitude
             from
             breaking
             out
             into
             Enormous
             Outward
             Actions
             ;
             yet
             no
             Man
             but
             feels
             it
             too
             deeply
             rooted
             in
             his
             Nature
             to
             be
             ever
             extirpated
             ;
             so
             that
             even
             the
             greatest
             Saints
             may
             with
             grief
             cry
             out
             ,
             
               Quis
               me
               liberabit
               a
               corpore
               mortis
               hujus
               ?
            
             Thus
             ,
             every
             Individual
             Seed
             ▪
             tho'
             it
             be
             of
             the
             same
             Kind
             ,
             
             has
             a
             peculiar
             Temperament
             and
             Complexion
             of
             its
             own
             ;
             which
             tho'
             we
             cannot
             discern
             while
             we
             view
             it
             
               in
               little
            
             ;
             yet
             in
             evidently
             discovers
             it self
             in
             the
             Individual
             Shrub
             or
             Tree
             which
             springs
             from
             it
             ,
             when
             
               grown
               up
            
             ;
             in
             which
             we
             may
             then
             observe
             thousands
             of
             Diversities
             from
             other
             Individuums
             of
             the
             same
             kind
             ;
             tho'
             they
             be
             planted
             in
             the
             
               same
               Soyl
            
             ,
             water'd
             by
             the
             
               same
               Rain
            
             ,
             and
             equally
             quicken'd
             and
             warm'd
             by
             the
             
               same
               Sun
            
             :
             A
             certain
             Argument
             that
             all
             those
             Varieties
             amongst
             such
             Vegetables
             ,
             were
             included
             intrinsecally
             in
             the
             Primordial
             and
             Individual
             Constitution
             and
             Temperament
             of
             each
             of
             those
             single
             Seeds
             ,
             and
             did
             spring
             thence
             Originally
             .
          
           
             16.
             
             From
             what
             's
             said
             above
             't
             is
             evidently
             Demonstrated
             ,
             that
             there
             can
             be
             no
             show
             of
             Reason
             ,
             why
             Existence
             
             should
             be
             the
             
               Principle
               of
               Individuation
            
             .
             For
             ,
             since
             what
             's
             Nothing
             cannot
             exist
             ;
             That
             only
             which
             is
             an
             Ens
             ,
             or
             (
             which
             is
             the
             same
             )
             an
             Individuum
             ,
             can
             be
             capable
             of
             Existence
             .
             Wherefore
             ,
             there
             must
             be
             conceived
             First
             ,
             (
             in
             Priority
             of
             Nature
             )
             an
             Ens
             ,
             Thing
             or
             Individuum
             constituted
             ,
             e're
             we
             can
             conceive
             there
             can
             be
             any
             Subject
             fit
             to
             receive
             Existence
             ;
             and
             ,
             consequently
             Existence
             ,
             which
             presupposes
             the
             Individuum
             Constituted
             ,
             cannot
             be
             the
             Principle
             that
             Constitutes
             it
             .
             Again
             ,
             since
             nothing
             that
             is
             
               Common
               to
               more
            
             Individuals
             (
             v.
             g.
             A
             Man
             or
             Horse
             is
             Common
             )
             cannot
             exist
             ,
             but
             only
             what
             is
             Determinately
             This
             or
             That
             ,
             (
             v.
             g.
             This
             Individual
             Man
             or
             this
             Horse
             ,
             &c.
             )
             't
             is
             most
             evident
             that
             the
             
             
             
             Matter
             must
             be
             made
             or
             Determin'd
             to
             be
             This
             or
             That
             ;
             that
             is
             ,
             it
             must
             be
             constituted
             such
             an
             Individuum
             ,
             ere
             it
             can
             possibly
             be
             
               Capable
               to
               exist
            
             .
             Wherefore
             ,
             Existence
             is
             Subsequent
             to
             the
             Constitution
             of
             the
             Individuum
             ,
             and
             ,
             so
             ,
             cannot
             be
             the
             Principle
             by
             which
             it
             is
             constituted
             .
             Lastly
             ,
             the
             Power
             does
             
               ex
               naturâ
               rei
            
             antecede
             the
             Act
             ;
             otherwise
             it
             would
             follow
             ,
             that
             
               That
               is
               which
               cannot
               be
            
             ;
             which
             is
             against
             an
             Identical
             Proposition
             ,
             and
             a
             manifest
             Contradiction
             .
             Whence
             ,
             seeing
             (
             as
             was
             lately
             shown
             )
             only
             Individuums
             ,
             which
             are
             This
             or
             That
             in
             particular
             ,
             
               can
               bee
            
             ,
             or
             have
             a
             
               Power
               to
               bee
            
             ;
             they
             must
             first
             be
             suppos'd
             to
             be
             Determin'd
             by
             Natural
             Causes
             ,
             ere
             Existence
             ,
             which
             is
             their
             
               Proper
               Act
            
             can
             supervene
             ,
             or
             put
             them
             in
             the
             state
             or
             condition
             of
             being
             Actually
             ,
             or
             
               Extra
               causas
            
             .
             The
             Literal
             meaning
             of
             which
             Philosophical
             phrase
             ,
             consonantly
             to
             the
             Doctrine
             now
             delivered
             ,
             is
             this
             ;
             that
             while
             that
             Action
             ,
             call'd
             the
             Determination
             of
             the
             Potentiality
             and
             Indifferency
             of
             the
             Matter
             ,
             was
             yet
             on
             foot
             and
             not
             compleated
             or
             brought
             to
             Perfection
             ,
             the
             Ens
             or
             Individuum
             was
             not
             
               as
               yet
            
             otherwise
             than
             
               in
               fieri
            
             ,
             (
             as
             the
             Schools
             call
             it
             )
             or
             yet
             
               a
               doing
            
             or
             making
             ;
             that
             is
             ,
             
               within
               the
               Power
            
             of
             those
             Determining
             Causes
             ;
             but
             ,
             as
             soon
             as
             that
             Action
             is
             brought
             to
             perfection
             ,
             there
             results
             thence
             ,
             as
             the
             Ultimate
             Terminus
             or
             End
             of
             that
             Determination
             ,
             an
             Individuum
             ,
             capable
             to
             be
             put
             
               extra
               Causas
            
             ,
             or
             put
             out
             of
             Subjection
             or
             Dependence
             on
             those
             Natural
             Efficients
             ;
             which
             now
             had
             done
             working
             ,
             having
             perform'd
             all
             that
             belong'd
             to
             them
             to
             do
             .
             At
             which
             very
             instant
             the
             never-failing
             Goodness
             of
             the
             First
             Being
             ,
             gives
             actually
             to
             the
             Individuum
             ,
             thus
             render'd
             
               Capable
               of
               Being
            
             ,
             that
             most
             
             perfect
             Actuality
             we
             call
             Existence
             ,
             by
             which
             ▪
             it
             is
             Formally
             put
             in
             a
             condition
             of
             being
             
               extra
               Causas
            
             ;
             or
             no
             longer
             immediately
             dependent
             on
             them
             ,
             but
             on
             GOD
             only
             .
          
           
             17.
             
             Corollary
             VI.
             From
             this
             Stability
             ,
             which
             the
             Thing
             has
             from
             it's
             Individuality
             and
             from
             it's
             being
             Existent
             ,
             
             results
             Another
             Formal
             Conception
             of
             Ens
             ,
             call'd
             it's
             Subsistence
             ,
             or
             being
             
               of
               it's
               self
            
             ,
             or
             from
             the
             merits
             of
             it's
             own
             Notion
             or
             Nature
             ;
             and
             also
             ,
             the
             being
             That
             by
             which
             only
             it's
             Nature
             and
             Modes
             have
             Being
             .
             Whence
             it
             comes
             that
             some
             define
             Ens
             to
             be
             ,
             [
             
               Id
               quod
               subsistit
               in
               se
               &
               substat
               Accidentibus
               :
            
             ]
             which
             is
             something
             more
             than
             the
             bare
             Meaning
             or
             Notion
             of
             the
             word
             [
             Ens
             ]
             imports
             ,
             which
             only
             speaks
             a
             
               Capacity
               of
               Existing
            
             .
             The
             word
             [
             Thing
             ]
             taken
             in
             this
             Sense
             ,
             or
             under
             this
             Consideration
             ,
             is
             commonly
             call'd
             a
             
               Substratum
               ,
               Subjectum
               ,
               Suppositum
            
             ,
             or
             the
             Quod
             both
             of
             the
             Nature
             and
             it's
             Accidents
             ;
             for
             both
             these
             ,
             in
             respect
             of
             it
             are
             but
             
               Quo
               Res
               est
            
             ;
             or
             that
             by
             which
             it
             is
             constituted
             such
             ,
             either
             Substantially
             or
             Accidentally
             .
             That
             this
             Notion
             is
             
               formally
               Distinct
            
             from
             the
             Notion
             of
             an
             Ens
             or
             Individuum
             is
             most
             Evident
             ;
             for
             These
             regard
             no
             more
             but
             that
             the
             Matter
             be
             ultimately
             Determin'd
             to
             be
             This
             ,
             and
             thence
             becomes
             
               Capable
               of
               Existing
            
             :
             But
             ,
             that
             what
             's
             thus
             
               Capable
               to
               Exist
            
             ,
             or
             
               Actually
               Exists
            
             ,
             does
             exist
             
               of
               it self
            
             ,
             without
             the
             Assistance
             of
             Another
             ;
             and
             ,
             thence
             ,
             gives
             the
             Nature
             and
             the
             Accidents
             
             that
             accrue
             to
             it
             ,
             to
             
               have
               Being
            
             ,
             or
             to
             Bee
             ,
             (
             whence
             it
             has
             properly
             the
             Notion
             of
             a
             Suppositum
             )
             is
             
               too
               clearly
            
             Distinct
             from
             the
             other
             to
             need
             Proving
             .
             And
             ,
             that
             the
             Notion
             of
             Subsistence
             is
             Different
             from
             that
             of
             Existence
             is
             no
             less
             manifest
             ;
             because
             the
             Formal
             ,
             or
             rather
             Total
             Effect
             of
             Existence
             ,
             being
             only
             to
             make
             the
             Thing
             
               bee
               actually
            
             ,
             or
             to
             put
             it
             
               extra
               Causas
            
             ,
             is
             clearly
             Different
             from
             the
             Notion
             of
             
               Subsisting
               by
               it self
            
             ,
             or
             sustaining
             the
             Modes
             and
             the
             Nature
             too
             .
             And
             ,
             indeed
             ,
             if
             we
             regard
             it
             attentively
             ,
             the
             Notion
             of
             a
             Subsistent
             Thing
             ,
             or
             a
             Suppositum
             ,
             is
             Subsequent
             to
             the
             Notion
             of
             Thing
             or
             Ens
             ,
             and
             superadds
             a
             New
             consideration
             to
             it
             ;
             both
             as
             it
             regards
             it's
             
               Standing
               by
               it's
               self
            
             ,
             and
             also
             ,
             that
             the
             Nature
             and
             Accidents
             do
             all
             stand
             in
             their
             Being
             by
             means
             of
             it
             .
             Whence
             the
             Notion
             of
             a
             Subsister
             ,
             or
             a
             Suppositum
             ,
             (
             or
             ,
             in
             Intelligent
             Things
             ,
             of
             a
             Person
             )
             seems
             to
             include
             all
             the
             Perfections
             ,
             and
             to
             have
             all
             the
             Advantages
             an
             Ens
             ,
             or
             Individuum
             ,
             is
             Capable
             of
             :
             Tho'
             sometimes
             the
             Notions
             of
             
               Ens
               ,
               Being
               ,
               Existing
            
             ,
             and
             Subsisting
             ,
             are
             ,
             for
             want
             of
             due
             Reflexion
             ,
             carelesly
             confounded
             .
          
           
             18.
             
             From
             what
             has
             been
             discourst
             above
             ,
             Ch.
             3.
             and
             in
             this
             present
             Chapter
             ,
             it
             
             will
             not
             be
             hard
             to
             determine
             when
             the
             Individuality
             of
             the
             several
             Bodies
             in
             Natureare
             
               Chang'd
               〈…〉
               Lost.
            
             There
             can
             be
             no
             doubt
             but
             that
             this
             happens
             when
             those
             Bodies
             can
             no
             longer
             retain
             that
             Primogenial
             Complexion
             of
             Accidents
             which
             make
             the
             Individuum
             fit
             to
             perform
             that
             Primary
             Operation
             ,
             
             peculiar
             to
             it self
             ,
             as
             't
             is
             Distinct
             from
             all
             other
             Indiviuums
             .
             But
             the
             difficulty
             is
             how
             we
             can
             ever
             come
             to
             know
             That
             ;
             those
             Individuating
             Complexions
             of
             the
             Accidents
             being
             so
             many
             ,
             and
             mingled
             with
             such
             a
             peculiar
             ,
             accurate
             and
             singular
             Niceness
             ,
             that
             ,
             't
             is
             impossible
             we
             should
             ever
             come
             to
             Know
             or
             Comprehend
             them
             exactly
             and
             distinctly
             .
             But
             ,
             I
             hope
             this
             Difficulty
             that
             seems
             at
             first
             sight
             so
             Insuperable
             ,
             will
             upon
             Examination
             appear
             to
             be
             none
             at
             all
             .
             To
             clear
             it
             then
             ,
             I
             lay
             these
             few
             Positions
             .
          
           
             19.
             
             First
             ,
             We
             may
             observe
             ,
             and
             plain
             Experience
             will
             inform
             our
             ordinary
             Reflexion
             ,
             that
             (
             speaking
             of
             Mixts
             )
             
             no
             Individual
             of
             
               any
               Kind
            
             ,
             when
             it
             ceases
             to
             be
             ,
             or
             ,
             is
             Corrupted
             ,
             is
             Chang'd
             into
             Another
             Individuum
             of
             the
             
               same
               Kind
            
             ,
             V.
             g.
             No
             Individual
             Stone
             ,
             Tree
             ,
             Horse
             ,
             or
             Man
             ,
             is
             thus
             Chang'd
             meerly
             into
             Another
             Individual
             Stone
             ,
             Tree
             ,
             Horse
             or
             Man
             :
             For
             ,
             were
             this
             so
             ,
             then
             ,
             indeed
             ,
             the
             Difficulty
             would
             be
             Insoluble
             .
          
           
             20.
             
             Secondly
             ,
             Hence
             follows
             immediately
             ,
             that
             the
             Individual
             Nature
             is
             never
             Chang'd
             alone
             ,
             but
             the
             Specifical
             
             Nature
             always
             ,
             and
             oft-times
             the
             Generical
             too
             ,
             is
             Chang'd
             likewise
             .
          
           
             21.
             
             Thirdly
             ,
             That
             't
             is
             very
             easie
             to
             know
             the
             difference
             between
             the
             Primary
             Operations
             of
             such
             Bodies
             as
             
             differ
             Specifically
             or
             Generically
             ,
             (
             as
             is
             shown
             above
             ,
             Ch.
             2.
             and
             3.
             )
             and
             thence
             to
             discern
             when
             the
             Species
             or
             Genus
             ,
             and
             ,
             consequently
             ,
             the
             Individuum
             is
             Chang'd
             .
             The
             reason
             why
             the
             Change
             of
             those
             Former
             ,
             induces
             a
             
             Change
             in
             this
             Later
             ,
             is
             ,
             Because
             all
             the
             Superiour
             Notions
             are
             Essential
             to
             the
             Individuum
             ;
             as
             Logic
             demonstrates
             ,
             and
             Common
             Sense
             informs
             us
             Peter
             cannot
             be
             
               This
               Man
            
             ,
             unless
             he
             be
             a
             Man
             ;
             nor
             can
             Man
             be
             this
             sort
             of
             Animal
             ,
             (
             which
             is
             Essential
             to
             it
             ,
             or
             rather
             part
             of
             it's
             very
             Definition
             )
             unless
             he
             be
             an
             Animal
             ;
             nor
             can
             Animal
             be
             This
             sort
             of
             Living
             Thing
             ,
             unless
             it
             be
             Living
             ,
             &c.
             
             Whence
             follows
             ,
             that
             whenever
             the
             Individuum
             is
             render'd
             Incapable
             of
             performing
             the
             Primary
             Operation
             of
             it's
             Species
             or
             Genus
             under
             which
             it
             is
             rankt
             ,
             the
             Individuality
             is
             
               a
               fortiori
            
             perisht
             and
             Chang'd
             .
             For
             ,
             every
             Individuum
             is
             nothing
             but
             One
             of
             that
             Kind
             ,
             or
             Higher
             Notion
             ,
             under
             which
             't
             is
             comprehended
             :
             And
             ,
             how
             can
             it
             be
             said
             to
             be
             
               One
               of
               that
               Kind
            
             ,
             when
             
               that
               Kind
               it self
            
             (
             as
             far
             as
             concerns
             it
             )
             is
             Chang'd
             and
             Gone
             !
          
           
             22.
             
             Hence
             ,
             neither
             the
             Specifick
             Nature
             ,
             nor
             the
             Individuation
             of
             Vegetables
             or
             Animals
             is
             lost
             ,
             when
             a
             Branch
             
             or
             a
             Limb
             is
             cut
             off
             ;
             provided
             that
             Mixture
             and
             Organization
             of
             Parts
             be
             not
             destroy'd
             which
             enables
             them
             to
             Digest
             the
             Nourishing
             Juice
             or
             Aliment
             ,
             requisite
             to
             
               preserve
               the
               Compound
            
             ,
             which
             is
             it's
             Primary
             Operation
             .
          
           
             23.
             
             Hence
             the
             Individuality
             of
             Man
             ,
             as
             Man
             ,
             ●●ot
             Chang'd
             ,
             whatever
             Limbs
             ●…loses
             ,
             unless
             those
             parts
             be
             Corrupted
             ,
             
             or
             totally
             Disabled
             ,
             that
             are
             necessary
             for
             Ratiocination
             ;
             which
             is
             the
             Primary
             Operation
             of
             his
             
               Species
               ,
               Man.
            
             
          
           
           
             24.
             
             Hence
             the
             Individuality
             of
             a
             Simple
             Body
             or
             Element
             (
             if
             there
             be
             any
             such
             now
             )
             would
             be
             alter'd
             ,
             if
             the
             Degree
             of
             Rarity
             
             and
             Density
             be
             so
             notably
             chang'd
             ,
             that
             a
             vastly
             different
             Operation
             follows
             from
             it
             ;
             and
             that
             the
             Subject
             which
             is
             thought
             to
             succeed
             ,
             does
             enjoy
             that
             Degree
             ,
             not
             meerly
             successively
             ,
             or
             
               in
               transitu
            
             ,
             but
             with
             some
             kind
             of
             Constancy
             ,
             or
             for
             some
             time
             ;
             so
             that
             it
             will
             not
             be
             immediately
             reduced
             to
             it's
             former
             state
             by
             Natural
             Causes
             .
             For
             ,
             in
             this
             case
             ,
             that
             Degree
             alters
             the
             Species
             it self
             of
             the
             
               Simple
               Body
            
             ,
             (
             as
             is
             shown
             ,
             Ch.
             2.
             
             §
             .
             21.
             )
             and
             ,
             consequently
             ,
             the
             Individuation
             .
          
           
             25.
             
             Hence
             the
             Individuality
             of
             First-Mixt
             Bodies
             is
             lost
             ,
             when
             they
             are
             dissolv'd
             into
             Simple
             Bodies
             ;
             because
             
             this
             changes
             the
             Specifick
             Nature
             of
             a
             Mixt.
             See
             Ch
             :
             3.
             
             §
             .
             2
             ,
             3
             ,
             4.
             
          
           
             26.
             
             Hence
             ,
             Demixts
             are
             Individually
             Chang'd
             when
             the
             Proportion
             of
             the
             First-Mixts
             is
             alter'd
             to
             a
             high
             Degree
             ,
             
             and
             continues
             so
             with
             some
             Constancy
             .
             See
             Ch.
             3.
             
             §
             .
             7
             ,
             8.
             
          
           
             27.
             
             Simple
             Division
             ,
             if
             perfectly
             such
             ,
             takes
             away
             the
             Individual
             Unity
             in
             Homogeneous
             Bodies
             .
             For
             ,
             since
             
             to
             Divide
             is
             to
             make
             
               more
               of
               o●●
               ▪
            
             and
             what
             divides
             the
             Thing
             or
             Individuum
             ,
             as
             't
             is
             an
             Ens
             divides
             it
             as
             't
             is
             Un●●
             ,
             and
             therefore
             takes
             away
             it's
             Unity
             ;
             and
             ,
             on
             the
             other
             side
             ,
             since
             Homogeneous
             Bodies
             are
             such
             that
             each
             part
             of
             them
             does
             ,
             according
             to
             it's
             pitch
             ,
             perform
             the
             same
             kind
             of
             Primary
             Operation
             ;
             It
             follows
             ,
             that
             meer
             Division
             ,
             if
             it
             be
             perfected
             ,
             
             takes
             away
             the
             
               Individual
               Unity
            
             .
             Again
             ,
             since
             neither
             part
             of
             the
             Divided
             Body
             is
             by
             Division
             annihilated
             ;
             each
             of
             them
             ,
             after
             Division
             ●s
             
               Capable
               of
               Existence
            
             ;
             and
             ,
             consequently
             ,
             they
             being
             made
             Two
             ,
             (
             at
             least
             ,
             )
             by
             Division
             ,
             they
             become
             
               duo
               Entia
            
             ;
             and
             ,
             since
             they
             can
             and
             do
             exist
             .
             
               Two
               Individuums
            
             .
          
           
             28.
             
             Yet
             meer
             Division
             does
             not
             necessarily
             alter
             the
             Divided
             Individuum
             ,
             essentially
             ,
             if
             it
             be
             very
             Heterogeneous
             
             ●●
             Organical
             .
             For
             ,
             since
             the
             former
             Individuum
             is
             in
             that
             case
             ,
             (
             if
             not
             always
             )
             under
             such
             a
             Species
             a●
             is
             Constituted
             by
             such
             a
             Complexion
             of
             Accidents
             as
             fits
             it
             for
             it's
             Primary
             Operation
             ;
             and
             the
             Individuum
             has
             ,
             moreover
             ,
             a
             peculiar
             Complexion
             of
             it's
             own
             ;
             both
             which
             being
             Essential
             to
             them
             ,
             they
             must
             ,
             consequently
             ,
             continue
             essentially
             the
             same
             while
             the
             same
             Formal
             Constituent
             remains
             ,
             because
             it
             is
             still
             Capable
             to
             perform
             the
             Substance
             of
             it's
             former
             Operation
             :
             It
             follows
             ,
             that
             the
             former
             Individuum
             and
             Species
             too
             must
             continue
             ,
             unless
             the
             Division
             is
             such
             that
             it
             destroys
             the
             said
             Complexion
             ,
             which
             (
             as
             was
             shown
             ,
             Ch.
             2.
             
             §
             .
             16.
             and
             here
             §
             .
             9.
             )
             is
             their
             
               Essential
               Form.
            
             Wherefore
             the
             former
             Individuum
             is
             ,
             in
             these
             ,
             only
             chang'd
             Accidentally
             ;
             that
             is
             ,
             ●oses
             only
             some
             virtuality
             or
             potentiality
             of
             it's
             Matter
             ,
             some
             part
             of
             it's
             Quantity
             ,
             or
             some
             Qualities
             immediately
             affecting
             that
             part
             which
             is
             taken
             from
             it
             ;
             none
             of
             which
             are
             Essential
             to
             it
             ;
             and
             these
             Accidents
             which
             the
             Matter
             of
             that
             part
             had
             formerly
             ,
             being
             sufficient
             to
             Determine
             the
             Matter
             of
             which
             a
             New
             Individuum
             is
             made
             ;
             that
             Matter
             is
             
               so
               dispos'd
            
             before-hand
             ,
             
             that
             there
             needed
             little
             but
             to
             put
             it
             out
             of
             the
             condition
             of
             being
             any
             longer
             a
             Port
             ,
             to
             fit
             it
             for
             Existence
             .
          
           
             29.
             
             Two
             contra-distinct
             Natures
             may
             very
             connaturally
             ,
             if
             things
             be
             well
             order'd
             ,
             compound
             One
             Individual
             
             Ens
             or
             
               One
               Thing
            
             :
             And
             ,
             therefore
             ,
             the
             Soul
             and
             Body
             may
             make
             up
             that
             One
             Thing
             call'd
             
               A
               Man.
            
             For
             there
             can
             be
             no
             doubt
             but
             that
             Things
             of
             the
             most
             opposite
             Natures
             can
             and
             do
             perfectly
             agree
             in
             the
             Common
             Generical
             Notion
             of
             Thing
             ,
             and
             ,
             that
             ,
             therefore
             ,
             all
             their
             Disagreement
             ,
             Opposition
             and
             Inconsistency
             ,
             does
             spring
             from
             their
             Differences
             ;
             or
             ,
             (
             that
             we
             may
             bring
             the
             Discourse
             from
             Logical
             to
             Metaphysical
             Language
             ,
             from
             the
             Act
             :
             )
             from
             which
             only
             ,
             and
             not
             from
             the
             Power
             ,
             all
             Distinction
             (
             and
             ,
             consequently
             ,
             Contradistinction
             )
             comes
             .
             Wherefore
             ,
             when
             there
             are
             not
             two
             Distinct
             Substantial
             Acts
             in
             the
             Compound
             ,
             (
             as
             there
             is
             in
             Hirco-ceruus
             and
             other
             Chimera's
             )
             nothing
             can
             hinder
             their
             Coalition
             into
             
               One
               Thing
            
             .
             On
             the
             other
             side
             ,
             since
             there
             can
             be
             no
             difficulty
             for
             the
             
               Proper
               Parts
            
             of
             any
             Compound
             to
             make
             up
             
               One
               Whole
            
             ;
             and
             it
             has
             been
             shown
             ,
             (
             Chap.
             1.
             
             §
             .
             17
             ,
             18.
             )
             that
             the
             Proper
             Parts
             of
             a
             
               Compound
               Ens
            
             ,
             as
             such
             ,
             are
             Power
             and
             Act
             ;
             't
             is
             Clear
             that
             there
             are
             not
             more
             Contradistinct
             Acts
             in
             such
             an
             Ens.
             Wherefore
             ,
             if
             the
             Matter
             or
             Power
             ,
             on
             the
             Body's
             side
             ,
             can
             by
             the
             Author
             of
             Nature
             be
             so
             dispos'd
             as
             to
             require
             a
             Form
             of
             a
             Spiritual
             Nature
             ;
             the
             Bodily
             Part
             will
             thence
             become
             the
             
               Proper
               Matter
            
             of
             that
             Compound
             Ens
             ;
             and
             that
             Spiritual
             Nature
             will
             be
             the
             Proper
             Act
             or
             Form
             of
             such
             a
             Body
             ;
             
             and
             this
             
               verè
               &
               essentialiter
            
             ,
             as
             the
             Council
             of
             Vienna
             has
             defin'd
             ;
             and
             so
             ,
             both
             together
             will
             friendly
             conspire
             to
             make
             up
             that
             
               One
               Ent
            
             ,
             call'd
             a
             Man.
             The
             main
             difficulty
             then
             objected
             is
             quite
             taken
             away
             and
             superseded
             :
             For
             ,
             since
             only
             Two
             Substantial
             Acts
             can
             distinguish
             and
             multiply
             Entia
             or
             Things
             ;
             and
             here
             is
             but
             
               One
               Act
            
             determining
             the
             Power
             or
             Matter
             to
             
               This
               Entity
            
             ,
             and
             ,
             consequently
             ,
             to
             Unity
             under
             the
             notion
             of
             Thing
             ;
             't
             is
             demonstrable
             by
             a
             Metaphysical
             Argument
             ,
             as
             it
             was
             (
             Ch.
             4.
             
             §
             .
             1.
             )
             by
             a
             Logical
             one
             ,
             that
             Man
             ,
             made
             up
             ,
             according
             to
             this
             Doctrine
             ,
             of
             Soul
             and
             Body
             ,
             is
             most
             truly
             and
             properly
             
               One
               Thing
            
             ,
             as
             much
             as
             any
             other
             Natural
             Compound
             whatever
             ,
             and
             not
             
               Two
               Things
            
             .
             This
             Discourse
             supposes
             there
             can
             be
             some
             Disp●●●ion
             in
             a
             Body
             ,
             requiring
             a
             Form
             which
             is
             not
             educible
             out
             of
             the
             Power
             ,
             or
             Matter
             ,
             by
             Natural
             Causes
             .
             Of
             which
             ,
             see
             Ch.
             4.
             especially
             §
             .
             10.
             and
             the
             Preliminary
             there
             cited
             .
          
           
             30.
             
             There
             is
             no
             show
             of
             Impossibility
             ,
             why
             the
             Divine
             and
             the
             Human
             Nature
             may
             not
             join
             in
             one
             Suppositum
             ;
             
             or
             rather
             ,
             why
             the
             Human
             Nature
             may
             not
             subsist
             in
             a
             Divine
             Person
             .
             For
             ,
             since
             an
             Infinite
             Being
             ,
             as
             the
             Divine
             Nature
             i●
             ,
             has
             eminently
             in
             it's
             self
             all
             the
             Perfections
             belonging
             to
             Being
             ;
             of
             which
             ,
             (
             as
             was
             shown
             above
             ,
             Coroll
             .
             6.
             )
             Subsistence
             or
             
               Standing
               alone
            
             by
             it's
             own
             virtue
             ,
             is
             one
             ;
             and
             ,
             consequently
             ,
             it
             can
             supply
             by
             it self
             immediately
             any
             such
             Perfection
             ,
             so
             it
             does
             not
             induce
             any
             Imperfection
             in
             GOD
             ,
             only
             which
             can
             render
             it
             impossible
             ;
             it
             follows
             ,
             that
             Humane
             Nature
             may
             be
             made
             to
             
             subsist
             in
             a
             
               Divine
               Suppositum
            
             ,
             provided
             it
             draws
             not
             after
             it
             any
             Imperfection
             or
             Unbecomingness
             Unworthy
             of
             GOD
             ;
             which
             cannot
             be
             said
             in
             this
             case
             .
             For
             ,
             to
             communicate
             or
             impart
             it's
             Subsistence
             or
             Personality
             to
             another
             is
             most
             Agreeable
             to
             an
             Infinite
             Goodness
             ,
             when
             his
             Wisdom
             sees
             it
             most
             fit
             and
             most
             Necessary
             for
             the
             Good
             of
             a
             very
             considerable
             Portion
             of
             the
             Creation
             .
             Nor
             does
             this
             put
             the
             least
             degree
             of
             Potentiality
             or
             Imperfection
             in
             the
             Divine
             Nature
             ,
             or
             makes
             it
             a
             Potential
             Part
             ,
             or
             an
             Informing
             Form
             ;
             but
             it
             supposes
             the
             Humane
             Nature
             constituted
             ,
             and
             only
             supplies
             it's
             Subsistence
             or
             Personality
             ;
             't
             is
             evident
             then
             ,
             that
             this
             neither
             alters
             nor
             depresses
             the
             Divine
             Nature
             from
             it's
             Highe●●
             Dignity
             of
             being
             still
             ,
             in
             it self
             ,
             a
             
               Pure
               Actuality
            
             ,
             but
             is
             rather
             Agreeable
             to
             that
             Attribute
             ;
             since
             it
             only
             exalts
             Humane
             Nature
             ,
             by
             thus
             Assuming
             it
             ,
             or
             Uniting
             it
             to
             a
             Divine
             Person
             Hypostatically
             ,
             (
             that
             is
             according
             to
             the
             Notion
             of
             Suppositum
             )
             to
             which
             ,
             
               of
               it's
               self
            
             ,
             it
             could
             not
             otherwise
             aspire
             .
             To
             do
             which
             ,
             also
             ,
             (
             the
             Wisest
             and
             Best
             Ends
             of
             the
             Incarnation
             being
             well
             reflected
             on
             )
             is
             ,
             as
             Divines
             show
             ,
             no
             way
             Derogatory
             ,
             but
             in
             every
             respect
             Agreeable
             to
             the
             Divine
             Attributes
             And
             all
             the
             Objections
             that
             the
             Antient
             Greeks
             and
             Modern
             Adversaries
             can
             bring
             to
             show
             ●●
             Foolish
             and
             
               Misbecoming
               GOD
            
             ,
             seem
             grounded
             on
             this
             ,
             that
             GOD
             is
             
               Infinitely
               GREAT
            
             ,
             (
             which
             makes
             the
             greatest
             Esclat
             in
             their
             Fancy
             )
             without
             considering
             at
             the
             same
             time
             that
             he
             is
             Equally
             ,
             that
             is
             ,
             
               Infinitely
               GOOD
            
             .
             Which
             resembles
             those
             men'●
             way
             of
             Arguing
             ,
             who
             are
             only
             sollicitous
             of
             magnifying
             
             GOD's
             Power
             and
             his
             Will
             ,
             without
             considering
             his
             Wisdom
             ;
             which
             (
             according
             to
             our
             
             manner
             of
             Conceiving
             )
             determines
             the
             exercise
             of
             those
             other
             Attributes
             .
          
           
             31.
             
             Notwithstanding
             this
             Hypostatick
             Union
             of
             those
             two
             Natures
             in
             
             Christ
             ,
             each
             Nature
             retains
             it's
             own
             Distinction
             ,
             Essence
             ,
             Properties
             and
             Attributes
             .
             For
             ,
             ●●●ce
             this
             Union
             of
             these
             two
             ●●tures
             in
             one
             Suppositum
             or
             Person
             ,
             supposes
             those
             Natures
             Distinctly
             and
             Essentially
             constituted
             ;
             and
             the
             giving
             them
             meerly
             to
             Subsist
             ,
             super●●●es
             to
             the
             Nature
             already
             constituted
             ,
             and
             therefore
             can
             be
             no
             part
             of
             it's
             Essential
             Constitutive
             ;
             consequently
             ,
             it
             neither
             alters
             the
             
               Divine
               Nature
            
             ,
             no●
             affects
             the
             
               Humane
               Nature
            
             at
             all
             by
             making
             〈…〉
             Subsist
             such
             as
             it
             is
             ;
             which
             is
             a
             Notion
             evidently
             Extraneòus
             to
             the
             Notion
             of
             the
             Nature
             ,
             and
             ●ifferent
             from
             it
             .
             Wherefore
             ,
             each
             of
             those
             Natures
             remains
             in
             it's
             own
             precise
             Essential
             bounds
             ;
             and
             not
             Mingled
             or
             Confounded
             with
             the
             other
             ,
             as
             some
             Eutychians
             fondly
             imagin'd
             .
          
           
             32.
             
             Yet
             all
             the
             Actions
             and
             Passions
             of
             this
             Subsistent
             Thing
             ,
             to
             which
             soever
             of
             those
             Natures
             they
             properly
             
             ●●long
             ,
             are
             justly
             attributed
             to
             Christ
             ,
             GOD
             and
             Man.
             For
             ,
             ●ince
             the
             Suppositum
             of
             those
             two
             Natures
             are
             but
             One
             ,
             and
             that
             Suppositum
             is
             
             Christ's
             ;
             and
             all
             Actions
             and
             Passions
             belong
             to
             the
             Suppositum
             ,
             and
             are
             attributed
             to
             it
             ;
             't
             is
             consequent
             ,
             that
             the
             Actions
             of
             this
             diverse-natur'd
             Suppositum
             do
             belong
             to
             Christ
             who
             has
             those
             Distinct
             Natures
             
             in
             Him.
             Moreover
             ,
             since
             every
             thing
             do●●
             connaturally
             Act
             and
             Suffer
             as
             it
             is
             ;
             and
             Christ
             ,
             he
             having
             
               Two
               Natures
            
             or
             Essences
             in
             
               One
               Suppositum
               ,
               is
            
             truly
             GOD
             and
             Man
             ;
             it
             follows
             ,
             against
             Nestorius
             ,
             that
             all
             the
             Actions
             of
             Christ
             are
             Divine-Human
             ,
             or
             Theandrical
             .
             With
             which
             yet
             well
             consists
             that
             some
             Actions
             and
             Sufferings
             may
             belong
             to
             his
             Suppositum
             
               according
               to
            
             ,
             or
             
               by
               reason
            
             of
             the
             one
             Nature
             ,
             and
             not
             by
             reason
             of
             
               the
               other
            
             .
          
           
             33.
             
             Hence
             also
             ,
             there
             can
             be
             no
             show
             of
             Contradiction
             in
             saying
             the
             Divine
             Nature
             is
             Three
             according
             to
             the
             
             Notion
             of
             Subsistence
             ,
             and
             yet
             but
             one
             according
             to
             the
             Notion
             of
             Essence
             .
             For
             ,
             since
             ,
             as
             has
             been
             shown
             here
             ,
             §
             .
             17.
             the
             Respect
             or
             Notion
             of
             Subsistence
             is
             quite
             different
             from
             the
             Respect
             of
             Essence
             ;
             and
             there
             can
             be
             no
             Contradiction
             where
             Opposites
             are
             Affirm'd
             and
             Deny'd
             of
             the
             same
             according
             to
             a
             
               Different
               Respect
            
             :
             It
             follows
             ,
             that
             neither
             can
             there
             be
             any
             show
             of
             Contradiction
             in
             saying
             the
             Divine
             Nature
             is
             Three
             according
             to
             the
             precise
             Notion
             or
             Respect
             of
             Subsistence
             ,
             and
             yet
             not-Three
             but
             
               One
               only
            
             in
             respect
             of
             the
             Notion
             of
             Essence
             .
          
           
             34.
             
             Advertisement
             .
             For
             the
             clearer
             understanding
             some
             parts
             of
             these
             late
             Discourses
             ,
             and
             to
             render
             some
             
             Terms
             we
             have
             us'd
             more
             distinctly
             intelligible
             ,
             I
             take
             leave
             to
             re-min'd
             my
             Reader
             here
             of
             what
             I
             have
             frequently
             inculcated
             
             in
             my
             former
             Books
             ,
             viz.
             first
             ,
             That
             all
             our
             Knowledge
             ,
             which
             is
             Solid
             ,
             is
             
               of
               the
               Thing
            
             ;
             and
             
               taken
               from
               the
               Thing
            
             :
             Secondly
             ,
             That
             we
             cannot
             know
             the
             Thing
             Clearly
             and
             Distinctly
             any
             other
             way
             than
             by
             having
             several
             Partial
             or
             Inadequate
             Conceptions
             of
             it
             ;
             which
             therefore
             are
             Knowledges
             of
             the
             Thing
             in
             part
             only
             .
             Thirdly
             ,
             That
             hence
             when
             ever
             we
             speak
             of
             
               Act
               ,
               Power
               ,
               Essence
               ,
               Ens
               ,
               Form
               ,
               Matter
               ,
               Existence
               ,
               Subsistence
               ,
               Quantity
               ,
               Quality
               ,
            
             or
             of
             any
             other
             
               Intrinsecal
               Mode
            
             ;
             we
             neither
             can
             ,
             nor
             ought
             ,
             mean
             any
             other
             by
             those
             words
             ,
             but
             the
             Thing
             ,
             according
             as
             it
             is
             the
             Object
             of
             those
             several
             Abstracted
             Notions
             or
             Considerations
             we
             make
             of
             it
             ;
             and
             ,
             which
             are
             Verify'd
             of
             It
             :
             and
             ,
             consequently
             ,
             (
             since
             all
             Verification
             is
             made
             by
             the
             Copula
             [
             Est
             ]
             ,
             which
             signifies
             Identity
             )
             which
             are
             truly
             It.
             Fourthly
             ,
             Hence
             ,
             when
             we
             speak
             of
             
               Metaphysical
               Parts
            
             of
             the
             Thing
             ,
             according
             to
             the
             meer
             Notion
             of
             Thing
             ,
             we
             mean
             that
             they
             are
             Parts
             of
             the
             
               Thing
               Metaphysically
            
             consider'd
             ;
             or
             as
             it
             is
             the
             Object
             that
             verifies
             ,
             or
             has
             in
             it
             ,
             what
             answers
             to
             those
             Conceptions
             or
             Notions
             which
             do
             properly
             belong
             to
             ENS
             or
             BE●●G
             ;
             because
             the
             Supreme
             Science
             ,
             Metaphysicks
             ,
             does
             only
             ,
             or
             chiefly
             ,
             regard
             or
             concern
             her self
             with
             such
             Notions
             as
             belong
             to
             
             Being
             ●●
             it's
             Proper
             Object
             .
             In
             the
             same
             manner
             as
             the
             Notions
             of
             Length
             ,
             Breadth
             ,
             and
             Thickness
             which
             belong
             to
             Quantity
             as
             it
             abstracts
             from
             
               Natural
               Motion
            
             ,
             are
             the
             Parts
             ,
             or
             Partial
             Conceptions
             of
             Bodies
             ,
             or
             of
             that
             Thing
             ,
             call'd
             Body
             ,
             consider'd
             Mathematically
             ;
             and
             those
             Notions
             
             which
             regard
             Quantity
             ,
             as
             affecting
             t●●
             Thing
             in
             order
             to
             
               Natural
               Action
            
             or
             Passion
             ,
             (
             ●●●
             Rarity
             ,
             Density
             ,
             Divisibility
             ,
             &c.
             )
             are
             
               Parts
               ,
               ●●
               Partial
               Conceptions
            
             of
             Body
             ,
             Physically
             consider'd
             ▪
             As
             likewise
             are
             Matter
             and
             Form
             ,
             for
             the
             same
             reason
             ,
             if
             taken
             under
             the
             same
             consideration
             of
             Grounding
             
               Natural
               Action
            
             or
             Passion
             :
             For
             ,
             as
             they
             meerly
             relate
             to
             Being
             ,
             or
             ,
             as
             they
             are
             consider'd
             precisely
             as
             Parts
             or
             
               Partial
               Conceptions
            
             of
             Ens
             ,
             they
             belong
             to
             Metaphysicks
             ,
             and
             are
             there
             call'd
             Power
             and
             Act.
             Fifthly
             ,
             Hence
             ,
             the
             Ens
             or
             Thi●●
             (
             properly
             so
             call'd
             ,
             )
             that
             is
             the
             Individuum
             ,
             ●●
             call'd
             by
             us
             a
             Whole
             ;
             because
             all
             those
             Partial
             Conceptions
             ,
             (
             objectively
             consider'd
             )
             are
             Contain'd
             and
             Involv'd
             in
             the
             Individuum
             ,
             an●
             are
             Verify'd
             of
             it
             ,
             as
             is
             shown
             above
             ;
             which
             being
             only
             Inadequate
             in
             respect
             to
             the
             Whole
             Thing
             they
             are
             hence
             said
             to
             be
             only
             Parts
             of
             It
             ;
             and
             It
             a
             whole
             in
             respect
             of
             them
             .
             Sixthly
             ,
             Tho'
             the●
             be
             only
             Different
             Conceptions
             of
             the
             same
             Thing
             yet
             thus
             Aparted
             and
             Abstracted
             
               by
               our
               Understanding
            
             ,
             we
             can
             discourse
             of
             each
             of
             them
             singly
             ,
             as
             if
             they
             were
             so
             many
             
               Distinct
               Essences
            
             or
             ●●stinct
             Things
             ;
             tho'
             
               in
               re
            
             they
             be
             but
             
               One
               Thing
            
             variously
             conceiv'd
             .
             And
             ,
             thence
             ,
             we
             can
             consider
             ,
             what
             ,
             or
             
               how
               great
            
             a
             Complexion
             of
             A●●dents
             is
             requisite
             to
             constitute
             the
             Essences
             of
             ●●●
             of
             those
             Superiour
             or
             Inadequate
             Notions
             ;
             an●
             what
             is
             requir'd
             to
             constitute
             Another
             ;
             as
             is
             se●●
             Ch.
             2
             ,
             3
             ,
             4.
             
             Hence
             ,
             also
             ,
             we
             can
             truly
             say
             ,
             that
             One
             of
             them
             is
             not
             
               Another
               ;
               viz.
               Formally
            
             or
             Distinctly
             taken
             ;
             tho'
             Materially
             or
             as
             
               in
               ●●
            
             they
             are
             but
             One
             and
             the
             
               Same
               Thing
            
             ;
             in
             the
             same
             manner
             as
             we
             can
             say
             ,
             
               The
               Hand
               is
               not
               the
               Foot
            
             ;
             which
             are
             Integral
             parts
             of
             a
             Man
             ,
             and
             not
             
             ●●stinct
             Things
             from
             the
             Man
             materially
             ,
             but
             ●…fy'd
             with
             him
             
               in
               re
            
             .
             Seventhly
             ,
             Hence
             ●…
             ,
             we
             can
             say
             with
             Truth
             ,
             that
             the
             Thing
             ●●y
             be
             Chang'd
             according
             to
             One
             of
             these
             Con●…tions
             or
             Respects
             ,
             and
             not-Chang'd
             according
             ●●
             another
             :
             That
             the
             Determination
             to
             be
             This
             ,
             ●…de
             (
             immediately
             )
             by
             
               Second
               Causes
            
             ;
             the
             ●istence
             not
             ,
             but
             given
             by
             GOD
             :
             That
             a
             Thing
             ,
             ●●●ording
             to
             the
             precise
             Notion
             of
             Essence
             or
             ●●ture
             ,
             may
             be
             Two
             ;
             and
             yet
             not-Two
             ,
             but
             
             One
             ●●●ording
             to
             the
             Notion
             of
             Suppositum
             ;
             or
             may
             ●●
             Three
             as
             to
             it's
             Suppofitality
             or
             Personality
             ,
             and
             ●●
             but
             One
             according
             to
             it's
             Essence
             or
             Nature
             .
             ●●
             which
             sayings
             are
             properly
             Verify'd
             ,
             because
             ●●●●●●●mation
             and
             Negation
             are
             only
             made
             
               in
               ●●
               Mind
            
             ,
             where
             One
             of
             those
             Notions
             is
             not
             the
             〈◊〉
             ;
             or
             (
             which
             is
             the
             same
             )
             where
             the
             Thing
             ●●
             
               ●●●ceiv'd
               THUS
               ,
               is
               not
            
             the
             Thing
             
               as
               conceiv'd
               ●●HERWISE
            
             :
             And
             the
             same
             ,
             is
             ,
             of
             the
             Things
             〈◊〉
             United
             or
             Assum'd
             according
             to
             the
             No●●●●
             of
             Person
             ,
             and
             yet
             not-United
             according
             to
             ●●●
             Notion
             of
             Essence
             .
             Lastly
             ,
             't
             is
             to
             be
             noted
             ,
             ●●●
             as
             [
             
               Conception
               ,
               Apprehension
               ,
               Proposition
               ,
               Dis●●●●
               ,
               &c.
            
             ]
             are
             Metaphorical
             Expressions
             tran●…
             from
             Corporeal
             to
             Spiritual
             Natures
             ,
             by
             〈…〉
             of
             some
             Analogy
             ,
             Proportion
             or
             Resem●…
             to
             those
             other
             ;
             so
             ,
             likewise
             ,
             are
             those
             ●…ds
             ,
             [
             
               Substratum
               ,
               Suppositum
               ,
               Subjectum
               ,
               Inhe●…
               ,
               Accident
               ,
            
             ]
             and
             such
             like
             :
             And
             the
             Literal
             meaning
             of
             those
             words
             is
             this
             ;
             that
             ,
             As
             those
             things
             which
             cannot
             subsist
             or
             stand
             by
             themselves
             ,
             or
             by
             virtue
             of
             any
             Firmness
             of
             their
             own
             ,
             
               ●●
               re
            
             ,
             or
             
               in
               Nature
            
             ,
             must
             ,
             and
             use
             to
             be
             under●●●●
             and
             sustain'd
             by
             Another
             ,
             which
             is
             more
             Substantial
             (
             as
             we
             use
             to
             say
             )
             or
             more
             strong
             
             than
             they
             ;
             so
             ,
             neither
             in
             our
             Mind
             ,
             can
             the
             Notion
             of
             
               Mode
               ,
               Manner
            
             ,
             or
             Accident
             stand
             alone
             ,
             unless
             we
             conceive
             Some
             Thing
             of
             which
             it
             is
             a
             Mode
             ,
             or
             speaks
             the
             Manner
             HOW
             it
             is
             ;
             or
             
               Some
               Thing
            
             to
             which
             it
             advenes
             ,
             or
             is
             superadded
             ;
             whereas
             ,
             on
             the
             other
             side
             ,
             we
             have
             the
             Notion
             of
             Being
             or
             Thing
             without
             apprehending
             such
             a
             Transcendental
             Relation
             to
             the
             Mode
             or
             
               Manner
               how
            
             it
             is
             :
             Whence
             the
             Notion
             of
             Thing
             has
             a
             kind
             of
             Priority
             in
             our
             Minds
             to
             the
             Accidents
             or
             Modes
             ,
             under
             the
             consideration
             of
             Standing
             in
             our
             Intellect
             without
             them
             ;
             and
             the
             Notions
             of
             the
             Modes
             or
             Accidents
             has
             a
             kind
             of
             posteriorily
             in
             our
             Mind
             ,
             and
             a
             Dependence
             on
             them
             for
             their
             
               Being
               these
            
             ;
             because
             the
             former
             has
             Being
             ,
             one
             way
             or
             other
             ,
             in
             it's
             Notion
             ;
             the
             others
             ,
             as
             Length
             ,
             Whiteness
             ,
             Roundness
             ,
             
               &
               ●
            
             .
             have
             in
             their
             Notion
             no
             express
             signification
             of
             Being
             at
             all
             .
             Whence
             ,
             I
             cannot
             but
             think
             Mr.
             Locke
             should
             not
             have
             apply'd
             his
             Ingenio●●
             Raillery
             of
             Supporting
             and
             Underpropping
             ;
             and
             of
             an
             
               Elephant
               supporting
            
             the
             Earth
             ,
             and
             a
             Tortoise
             the
             Elephant
             ,
             to
             those
             Authors
             who
             were
             forced
             to
             use
             those
             words
             ;
             in
             case
             they
             did
             not
             take
             those
             Expressions
             in
             that
             Gross
             and
             too-Literal
             Sense
             :
             And
             I
             conceive
             he
             might
             with
             equal
             Justice
             have
             apply'd
             them
             against
             Grammarians
             ,
             who
             tell
             us
             ,
             that
             a
             
               Noun
               Substantive
               can
               stand
               by
               it's
               self
               ;
               a●●
               a
               Noun
               Adjective
               ,
               cannot
            
             without
             it's
             Elephant
             and
             Tortoise
             (
             the
             Substantive
             )
             to
             support
             it
             .
          
           
             
             
               MEDITATION
               .
            
             
               WE
               have
               seen
               formerly
               in
               what
               consisted
               our
               Essence
               ,
               as
               we
               are
               of
               that
               Species
               ,
               call'd
               Mankind
               .
               This
               was
               a
               fair
               Step
               towards
               the
               Knowing
               our
               Individual
               
               Self
               ;
               which
               we
               have
               here
               ,
               to
               ●●r
               power
               ,
               attempted
               .
               But
               ,
               alas
               !
               How
               lamely
               and
               imperfectly
               have
               ●e
               reacht
               it
               ?
               We
               experienc'd
               no
               great
               difficulty
               to
               find
               our
               way
               amongst
               so
               many
               
                 Common
                 Kinds
              
               of
               Things
               ,
               tho'
               ▪
               in
               a
               manner
               ,
               Strangers
               to
               us
               ;
               but
               we
               have
               lost
               our selves
               
                 at
                 home
              
               .
               A
               Few
               Abstracted
               Modes
               twisted
               together
               ●…y
               by
               Nature
               ,
               did
               oft
               ▪
               times
               satisfie
               our
               Enquiry
               ,
               ●●ile
               we
               discours'd
               of
               the
               former
               ;
               but
               ,
               when
               we
               came
               to
               consider
               that
               numerous
               Complexion
               of
               them
               ,
               only
               which
               can
               serve
               to
               constitute
               our
               
                 Individual
                 Body
              
               ,
               ●●d
               to
               distinguish
               our
               
                 single
                 Self
              
               from
               every
               other
               Particular
               Thing
               ,
               whether
               of
               our
               own
               or
               of
               any
               other
               Kind
               ,
               we
               are
               at
               an
               utter
               loss
               ,
               and
               seem
               
               bewilder'd
               ●●●
               pathless
               Wood
               !
               Such
               a
               Concourse
               of
               various
               Ac●●ents
               ,
               and
               (
               as
               it
               were
               )
               Thrums-ends
               of
               Being
               ,
               are
               requisite
               to
               weave
               our
               Particular
               Texture
               ,
               so
               to
               make
               up
               
                 This
                 Thing
              
               which
               
                 we
                 are
              
               ;
               that
               ,
               to
               endeavour
               to
               comprehend
               them
               all
               ,
               seems
               the
               same
               as
               to
               go
               about
               to
               fathom
               at
               once
               a
               great
               part
               of
               Nature
               ;
               and
               ,
               in
               stead
               of
               enlightning
               us
               ,
               stuns
               our
               Understanding
               .
               Our
               Primigenial
               Composition
               ,
               in
               the
               last
               minute
               of
               our
               Embryo-state
               ,
               which
               was
               the
               first
               Instant
               of
               our
               being
               
                 This
                 Man
              
               ,
               is
               so
               admirably
               Deli●ate
               ,
               
               and
               the
               Stamina
               of
               it
               so
               finely
               spun
               by
               the
               most
               wise
               Contrivance
               of
               the
               Author
               of
               Nature
               ,
               that
               we
               may
               break
               our
               Eye-balls
               by
               bending
               our
               Sight
               ●re
               we
               can
               gain
               a
               Glimpse
               of
               it
               .
               Nor
               can
               the
               help
               of
               Microscopes
               ,
               which
               ,
               as
               Modern
               Virtuoso's
               tell
               us
               ,
               can
               show
               tho
               Outward
               Shape
               of
               the
               Tree
               in
               it's
               Seed
               ,
               discover
               to
               us
               those
               imperceptible
               Particles
               ,
               their
               Natures
               ,
               Mixture
               ,
               Order
               ,
               Proportion
               ,
               Situation
               ,
               &c.
               that
               make
               up
               the
               Individual
               Composition
               of
               our
               Body
               ,
               which
               gave
               the
               Particular
               Degree
               of
               Excellency
               and
               Nobleness
               to
               our
               
                 Soul.
                 Dull
                 Artificers
              
               must
               see
               all
               the
               parts
               of
               the
               Matter
               they
               are
               to
               work
               upon
               ;
               that
               ,
               so
               ,
               they
               may
               measure
               ,
               proportion
               ,
               and
               place
               them
               ;
               but
               the
               Architect
               of
               the
               World
               needs
               no
               reflected
               Rays
               of
               his
               own
               Sun
               to
               discern
               them
               ,
               but
               sees
               them
               by
               the
               Creative
               Light
               of
               his
               own
               Wisdom
               ,
               (
               or
               rather
               by
               seeing
               them
               ,
               makes
               them
               ,
               )
               tho'
               they
               be
               meer
               Darkness
               to
               us
               .
               
                 Non
                 est
                 occultatum
                 os
                 meum
                 a
                 te
                 quod
                 fecisti
                 in
                 occulto
                 .
                 &
                 substantia
                 mea
                 in
                 inferioribus
                 terrae
                 .
                 Imperfectum
                 meum
                 viderunt
                 oculi
                 tui
              
               ;
               and
               every
               part
               of
               all
               thy
               Creature
               
                 in
                 libro
                 duo
                 scribuntur
              
               ,
               Ps.
               138.
               
               But
               ,
               alas
               !
               Who
               can
               read
               so
               abstruse
               a
               Manuscript
               ,
               much
               less
               the
               Original
               from
               which
               't
               is
               Copy'd
               .
               Let
               us
               then
               vail
               our
               over-weoning
               Pride
               ;
               bewail
               our
               Ignorance
               ,
               and
               lament
               with
               the
               Eagle-sighted
               Evangelist
               ,
               that
               No
               Man
               is
               found
               worthy
               or
               able
               to
               open
               the
               folded
               and
               
                 Sealed
                 Book
              
               ,
               even
               of
               Created
               Nature
               ;
               nor
               read
               the
               Contents
               of
               it
               ,
               wrapt
               up
               in
               the
               
                 shady
                 leaves
              
               of
               an
               incomprehensible
               Providence
               .
            
             
               But
               how
               large
               a
               Field
               of
               Contemplation
               is
               open'd
               to
               us
               ,
               when
               we
               come
               to
               consider
               the
               Infinite
               number
               of
               Causes
               which
               
               were
               order'd
               to
               make
               this
               Complexion
               of
               Accidents
               that
               constituted
               
               This
               Body
               of
               ours
               ,
               and
               Distinguisht
               it
               from
               all
               others
               in
               the
               First
               Instant
               of
               our
               Being
               ?
               What
               Mathematicks
               could
               contrive
               ,
               what
               Mathematician
               can
               explicate
               ,
               how
               all
               those
               Crooked
               and
               mutually-crossing
               Lines
               of
               sundry
               Kinds
               ,
               in
               which
               those
               Causes
               mov'd
               ,
               shohld
               meet
               in
               our
               Individuation
               as
               in
               their
               Center
               ?
               How
               much
               more
               wonderful
               will
               it
               be
               to
               reflect
               ,
               that
               each
               of
               those
               numberless
               Causes
               had
               also
               their
               Causes
               fore-lay'd
               ;
               and
               they
               others
               before
               them
               ;
               and
               so
               upwards
               to
               the
               First
               Framing
               of
               the
               World
               ?
               And
               yet
               ,
               our
               Reason
               assures
               us
               ▪
               that
               none
               of
               these
               later
               or
               immediate
               Causes
               ,
               nor
               ,
               consequently
               ,
               our self
               ,
               their
               Product
               ,
               could
               ●ver
               have
               been
               ,
               had
               not
               this
               long
               Pedigree
               of
               Causes
               ,
               as
               Ancient
               as
               the
               Beginning
               of
               Time
               ,
               successively
               anteceded
               ;
               determining
               Matter
               to
               this
               Individual
               Body
               of
               ours
               ▪
               which
               requir'd
               the
               Infusion
               of
               such
               a
               particular
               Soul
               ,
               whence
               we
               became
               
                 what
                 we
                 are
              
               .
               Blind
               Matter
               could
               never
               have
               seen
               her
               direct
               way
               to
               such
               a
               Steady
               End
               :
               Rash
               and
               
                 Heedless
                 Chance
              
               could
               never
               have
               cost
               Senseless
               Matter
               into
               such
               an
               orderly
               and
               wellcomplicated
               Frame
               .
               Be
               ever
               prais'd
               that
               Adorable
               Providence
               ,
               which
               has
               design'd
               so
               large
               a
               portion
               of
               the
               Creation
               to
               run
               in
               a
               direct
               Track
               for
               the
               Production
               of
               so
               mean
               a
               Thing
               ,
               so
               poor
               an
               Atome
               of
               Being
               ▪
               ●●
               our selves
               ,
               and
               our
               Contemporary
               Individuu●ns
               ▪
               ●re
               .
            
             
               Yet
               we
               have
               by
               this
               Discourse
               gain'd
               a
               clear
               sight
               of
               what
               in
               common
               makes
               our
               Individuation
               ,
               and
               in
               what
               it
               consists
               ,
               
               tho'
               the
               Detail
               of
               it's
               particular
               Ingredients
               be
               hid
               from
               us
               :
               We
               have
               learnt
               too
               that
               nothing
               but
               an
               all-comprehending
               Wisdom
               and
               Providence
               ,
               which
               has
               
               Plac'd
               us
               ,
               tho'
               remotely
               ,
               yet
               surely
               ,
               in
               the
               Rank
               of
               Effects
               from
               the
               First
               Constitution
               of
               the
               World
               ,
               could
               have
               ripen'd
               Nature
               so
               as
               to
               make
               us
               Spring
               out
               of
               the
               Seeds
               of
               our
               Causes
               in
               our
               proper
               Season
               .
               How
               Unreasonable
               then
               and
               how
               short-sighted
               is
               our
               Pride
               ,
               which
               would
               persuade
               Mankind
               ,
               that
               any
               particular
               Acquir'd
               Endowments
               of
               Dignity
               ,
               Progeny
               ,
               Beauty
               ,
               or
               Parts
               ,
               particularly
               that
               the
               Knowledge
               ,
               in
               which
               some
               may
               excel
               others
               ,
               do
               belong
               to
               our selves
               or
               our
               Individuums
               ,
               or
               essentially
               distinguish
               us
               from
               those
               of
               our
               own
               Kind
               ,
               who
               have
               not
               been
               so
               Fortunate
               ,
               or
               so
               blest
               by
               Providence
               as
               we
               have
               been
               .
               
                 I
                 have
                 done
                 this
              
               ,
               and
               
                 I
                 have
                 done
                 the
                 other
              
               ,
               thinks
               the
               Proud
               Boaster
               ;
               
                 God
                 has
                 done
                 this
              
               and
               
                 the
                 other
                 by
                 me
              
               ,
               says
               the
               Humble
               and
               Wise
               Christian.
               Nay
               ,
               if
               we
               reflect
               well
               ,
               we
               shall
               find
               that
               we
               fall
               short
               of
               being
               even
               
                 Common
                 Instruments
              
               :
               For
               ,
               those
               owe
               only
               their
               Motion
               and
               Direction
               to
               the
               Principal
               Cause
               ;
               but
               We
               owe
               our
               Being
               too
               to
               Him
               ,
               who
               makes
               use
               of
               us
               to
               bring
               about
               his
               Infinitely-Wise
               Designs
               .
               None
               of
               those
               Endowments
               ,
               Productions
               ,
               or
               Acquisitions
               are
               to
               be
               attributed
               to
               us
               
                 as
                 Us.
              
               Our
               Substantial
               Individuation
               anteceded
               those
               Ornamental
               Accessories
               ;
               for
               we
               must
               
                 be
                 This
              
               ,
               ere
               we
               could
               
                 thus
                 Act
              
               ,
               or
               be
               
                 thus
                 Qualify'd
              
               .
               Nay
               ,
               there
               is
               not
               one
               of
               those
               superadded
               Accidents
               ,
               whether
               Intrinsecal
               or
               Extrinsecal
               ,
               that
               furbisht
               up
               our
               Individuum
               ,
               and
               fitted
               it
               to
               act
               for
               the
               Ends
               of
               the
               World
               's
               Great
               Governour
               ,
               but
               requir'd
               as
               vast
               a
               Chain
               of
               Precedent
               Causes
               as
               our
               Individuum
               it self
               .
               Our
               Nurses
               show'd
               us
               one
               fine
               thing
               after
               another
               ;
               which
               ,
               that
               we
               might
               pick
               and
               glean
               Notions
               out
               of
               them
               by
               our
               Senses
               ,
               we
               
                 look'd
                 wistly
              
               upon
               ,
               and
               long'd
               to
               handle
               them
               .
               We
               put
               them
               to
               our
               Mouths
               ,
               and
               knockt
               them
               against
               other
               things
               ,
               as
               if
               we
               had
               a
               
               mind
               to
               know
               how
               they
               Tasted
               or
               Sounded
               .
               And
               ,
               after
               we
               had
               perus'd
               them
               so
               long
               till
               we
               had
               suckt
               all
               the
               Knowledge
               out
               of
               them
               they
               could
               afford
               us
               ;
               we
               straight
               grew
               weary
               of
               them
               ,
               threw
               them
               away
               ,
               and
               cry'd
               for
               some
               new
               thing
               we
               had
               never
               seen
               before
               ;
               which
               we
               us'd
               in
               the
               same
               manner
               as
               we
               did
               the
               former
               ,
               to
               enlarge
               our
               little
               Stock
               of
               Simple
               Apprehsnsions
               ,
               which
               are
               the
               Elements
               of
               our
               Natural
               Knowledge
               .
               Then
               they
               began
               to
               name
               the
               things
               they
               show'd
               us
               ;
               and
               by
               ,
               their
               continual
               Tattle
               ,
               they
               fram'd
               our
               Tongues
               ,
               and
               instructed
               our
               Lisping
               Vocal
               Organs
               to
               imitate
               them
               ;
               and
               so
               taught
               us
               by
               Degrees
               to
               prattle
               and
               ask
               for
               those
               things
               we
               needed
               .
               Growing
               up
               ,
               we
               came
               by
               little
               and
               little
               ,
               to
               compound
               those
               Simple
               Thoughts
               or
               Notions
               ,
               which
               we
               had
               acquir'd
               ,
               into
               Iudgments
               ;
               and
               were
               deliver'd
               over
               from
               
               our
               Natural
               Instructers
               to
               the
               Discipline
               of
               Schoolmasters
               ;
               and
               ,
               in
               process
               of
               time
               ,
               we
               began
               to
               converse
               with
               the
               Learned
               Part
               of
               the
               World
               by
               their
               Books
               and
               Verbal
               Discourses
               ;
               whence
               we
               become
               tinctur'd
               with
               their
               Thoughts
               concerning
               the
               several
               
                 Natures
                 of
                 Things
              
               ,
               and
               the
               
                 Rules
                 of
                 Art
              
               ,
               〈…〉
               which
               we
               stor'd
               up
               in
               the
               Repository
               of
               our
               Memory
               ..
               When
               we
               were
               thus
               furnisht
               with
               fit
               Matter
               ,
               and
               some
               Forms
               of
               Discoursing
               ,
               New
               Occasions
               and
               Circumstances
               joyn'd
               those
               previous
               and
               preparatory
               Knowledges
               ,
               with
               which
               we
               were
               pre●…u'd
               ,
               to
               our
               Present
               Thoughts
               ;
               which
               Dispositions
               had
               (
               even
               to
               every
               single
               particular
               )
               been
               fore●aid
               in
               us
               thro'
               the
               whole
               Course
               of
               our
               former
               Life
               ;
               ●nd
               ,
               working
               in
               us
               according
               to
               our
               Natural
               Genius
               ,
               〈…〉
               our
               Individual
               pitch
               of
               Rationality
               ,
               were
               the
               Adequate
               Cause
               of
               that
               
                 peculiar
                 Turn
              
               of
               Writing
               
               and
               Discoursing
               ,
               in
               which
               we
               differ
               from
               other
               Scholars
               .
            
             
               Now
               ,
               each
               of
               those
               Assistants
               of
               ours
               which
               contributed
               to
               this
               Effect
               were
               ,
               themselves
               ,
               
               Individuums
               too
               ;
               and
               ,
               consequently
               ,
               had
               as
               far-fetcht
               ,
               and
               as
               Ancient
               a
               Descent
               of
               Causes
               ,
               to
               make
               them
               be
               what
               they
               are
               ,
               as
               our Selves
               had
               :
               And
               the
               same
               may
               be
               said
               of
               those
               Circumstances
               ,
               by
               which
               those
               several
               Informations
               come
               to
               be
               Apply'd
               from
               time
               to
               time
               to
               our
               Knowing
               Faculty
               ;
               which
               ,
               how
               little
               ,
               for
               the
               most
               part
               ,
               they
               are
               in
               our
               power
               to
               foresee
               ,
               lay
               or
               prevent
               ,
               every
               Reflecter
               knows
               .
               So
               ,
               that
               ,
               that
               Maxim
               of
               the
               Stoicks
               ,
               
                 [
                 Agimur
                 ,
                 non
                 agimus
              
               ]
               seems
               in
               a
               manner
               (
               tho'
               not
               in
               their
               Sense
               )
               Appliable
               to
               the
               Wisest
               of
               us
               .
               We
               do
               all
               of
               us
               Act
               indeed
               ,
               by
               our
               Natural
               Powers
               ,
               which
               were
               given
               us
               by
               our
               Good
               Maker
               at
               first
               ;
               yet
               those
               
                 meer
                 Powers
              
               could
               not
               have
               exerted
               themselves
               into
               Action
               
                 at
                 all
              
               ,
               nor
               have
               been
               Useful
               to
               us
               ,
               unless
               order
               had
               been
               taken
               ,
               by
               the
               same
               Goodness
               ,
               to
               Determine
               them
               to
               perform
               This
               or
               That
               Action
               in
               particular
               ,
               or
               to
               Act
               after
               
                 such
                 a
                 manner
              
               ;
               and
               this
               by
               a
               Course
               of
               Causes
               impossible
               to
               be
               laid
               ,
               or
               carry'd
               on
               by
               any
               in
               by
               the
               same
               Great
               Governour
               of
               the
               World.
               When
               I
               set
               my self
               to
               speculate
               or
               write
               ,
               do
               I
               know
               before
               hand
               what
               New
               Thoughts
               I
               shall
               have
               ,
               or
               what
               ●●
               Former
               Thoughts
               will
               Dictate
               to
               me
               ?
               Not
               one
               j●●
               .
               The
               present
               Circumstances
               do
               ,
               indeed
               set
               those
               Thought
               I
               had
               got
               on
               work
               ,
               and
               level
               them
               at
               such
               an
               Object
               :
               But
               the
               Disposal
               of
               them
               Rationally
               depends
               ●●
               Millions
               of
               Unseen
               Causes
               ,
               preordain'd
               to
               bring
               ●●
               about
               ;
               which
               't
               is
               Impossible
               for
               us
               to
               recollect
               ,
               or
               ●●
               give
               any
               account
               of
               them
               .
               Whence
               ,
               
                 [
                 A
                 Joue
                 Principium
              
               ]
               
               is
               but
               a
               scanty
               Acknowledgement
               of
               our
               Intire
               Dependence
               on
               GOD
               for
               every
               Step
               our
               Soul
               takes
               towards
               Knowledge
               ;
               (
               and
               the
               same
               discourse
               holds
               as
               to
               our
               Acquiring
               Virtue
               :
               )
               and
               only
               beseems
               some
               Heathen
               ,
               who
               had
               but
               Half-Lights
               of
               a
               DEITY
               .
               The
               Progress
               and
               Conduct
               of
               every
               Act
               of
               ours
               ,
               towards
               both
               it's
               Immediate
               ,
               and
               it
               's
               Ultimate
               ,
               End
               and
               Perfection
               ,
               do
               ,
               all
               of
               them
               ,
               spring
               from
               the
               
                 Giver
                 of
                 every
                 Good
                 and
                 perfect
                 Gift
                 ,
              
               as
               well
               as
               the
               Beginning
               of
               it
               .
               This
               Soveraign
               Cause
               ,
               is
               ,
               as
               well
               in
               Natural
               as
               Supernatural
               Effects
               ,
               
                 Principium
                 ,
                 Rector
                 ,
                 Dux
                 ,
                 Semita
                 ,
                 Terminus
                 idem
                 .
              
               Nay
               ,
               every
               least
               Manner
               of
               Action
               ,
               as
               far
               as
               it
               is
               Good
               (
               as
               well
               as
               the
               
                 Action
                 it self
              
               )
               is
               not
               only
               Determin'd
               but
               Proportion'd
               to
               it's
               Proper
               End
               by
               his
               Universal
               Superintendency
               .
               Therefore
               
                 Right
                 Reason
              
               and
               
                 True
                 Philosophy
              
               ,
               as
               well
               as
               St.
               Paul's
               Sublime
               Faith
               and
               Divinity
               ,
               do
               oblige
               us
               to
               catechize
               and
               ask
               our selves
               ,
               
                 Quid
                 ●abes
                 quod
                 non
                 accepisti
                 ?
                 Quod
                 si
                 accepisti
                 ,
                 quid
                 gloriaris
                 quasi
                 non
                 acceperis
                 ?
              
               'T
               is
               Vain
               and
               False
               Philosophy
               then
               ,
               and
               not
               the
               True
               one
               ,
               which
               begets
               that
               (
               miscall'd
               )
               Science
               ,
               which
               does
               inflare
               ,
               or
               puff
               ●●●n
               up
               with
               a
               self-assuming
               Pride
               .
               Philosophy
               were
               ●●●
               Philosophy
               ,
               did
               it
               not
               bring
               us
               to
               
                 True
                 Science
              
               ;
               ●●●
               Science
               would
               not
               be
               Science
               ,
               did
               it
               not
               refund
               ●●●●cts
               into
               their
               Genuine
               Causes
               ;
               and
               ,
               consequently
               ,
               ●●●ry
               Action
               of
               ours
               (
               as
               far
               as
               it
               is
               Good
               and
               not
               Defective
               )
               into
               that
               Supreme
               and
               
                 First
                 Cause
              
               in
               whom
               
                 we
                 live
                 ,
                 move
                 ,
                 and
                 have
                 our
                 Being
                 .
              
               Hence
               ,
               also
               ▪
               is
               seen
               how
               powerfully
               
                 True
                 Science
              
               conduces
               to
               ●ake
               Men
               Virtuous
               ;
               For
               ,
               by
               seeing
               thus
               evidently
               ●●r
               Total
               Dependence
               on
               GOD
               ,
               and
               how
               little
               we
               ●●●
               do
               
                 of
                 our selves
              
               ,
               it
               reads
               us
               a
               Solid
               and
               most
               effectual
               Lecture
               of
               
                 Profound
                 Humility
              
               ;
               which
               is
               the
               Ground
               of
               all
               Virtue
               ,
               and
               the
               Basis
               of
               all
               our
               Spiritual
               Building
               .
            
             
             
               At
               least
               ,
               (
               I
               say
               )
               we
               have
               thro'
               God's
               Assistance
               ,
               gain'd
               by
               our
               former
               Discourse
               ,
               a
               Certain
               ,
               tho'
               something
               Confus'd
               Knowledge
               of
               what
               
               we
               are
               as
               to
               our
               Particulars
               ;
               and
               a
               Clear
               Discernment
               of
               
                 what
                 Kind
              
               we
               are
               ;
               viz
               an
               Intelligent
               and
               
                 Rational
                 Being
              
               .
               Let
               us
               follow
               then
               ,
               and
               comply
               with
               what
               we
               undoubtedly
               know
               :
               Let
               us
               not
               degenerate
               from
               our
               Nature
               ,
               and
               then
               we
               may
               be
               sure
               we
               shall
               not
               wrong
               our
               Creation
               ,
               nor
               offend
               our
               Great
               Creatour
               .
               Let
               us
               cultivate
               ●●●
               Reason
               ;
               and
               extirpate
               it's
               Enemy
               ,
               Passion
               .
               Let
               us
               love
               Truth
               ,
               our
               Best
               Natural
               Perfection
               ;
               and
               pursue
               it
               by
               making
               use
               of
               those
               Means
               which
               are
               most
               Proper
               to
               attain
               it
               .
               To
               do
               this
               as
               we
               ought
               ,
               let
               us
               not
               precipitate
               our
               Assent
               rashly
               ;
               but
               warily
               ,
               and
               wisely
               suspend
               ,
               till
               Self-evidence
               of
               our
               Principles
               ,
               and
               Evidence
               of
               our
               Deductions
               appear
               ;
               only
               which
               can
               secure
               our
               Steps
               from
               stumbling
               into
               Errour
               .
               While
               we
               take
               this
               way
               ,
               we
               may
               hope
               in
               the
               same
               good
               Providence
               which
               has
               led
               us
               on
               hitherto
               ,
               to
               grow
               fit
               to
               comprehend
               
                 Higher
                 Truths
              
               ;
               till
               we
               ascend
               by
               those
               Gradual
               Approaches
               ,
               as
               by
               the
               Step●
               of
               Jacob's
               Ladder
               ,
               to
               reach
               Heaven
               ;
               and
               attain
               the
               Blissful
               Ssght
               of
               Him
               who
               is
               TRUTH
               it self
               ;
               which
               only
               can
               satisfie
               fully
               our
               Inquisitive
               and
               infinitely
               Capacious
               Understanding
               .
            
          
        
         
           
           
             
               CHAP.
               VI.
            
             some
             Preliminaries
             fore-lay'd
             in
             order
             to
             Demonstrate
             the
             Immortality
             of
             the
             SOUL
             .
          
           
             1.
             
             THO'
             Man
             be
             but
             One
             
             Thing
             ,
             as
             was
             prov'd
             ,
             Chap.
             4.
             
             §
             .
             1.
             and
             Ch.
             5.
             
             §
             .
             20.
             ●●r
             we
             cannot
             but
             make
             Diverse
             
             Conceptions
             of
             Him
             as
             he
             is
             Man
             ,
             according
             to
             those
             Different
             Na●●●es
             or
             Parts
             found
             in
             him
             ,
             call'd
             ●●●l
             and
             Body
             .
             This
             needs
             no
             farther
             Proof
             ,
             it
             being
             granted
             by
             all
             ;
             insomuch
             as
             some
             will
             ●●eds
             make
             them
             Two
             Distinct
             Things
             .
             And
             is
             ●●●her
             Prov'd
             .
             For
             ,
             since
             ,
             as
             has
             been
             demon●●rated
             above
             ,
             the
             Soul
             is
             the
             Form
             (
             or
             ACT
             )
             
               of
               the
               Body
            
             ;
             and
             we
             cannot
             but
             have
             Different
             Notions
             or
             Conceptions
             of
             ACT
             and
             POWER
             ;
             it
             follows
             ,
             that
             we
             cannot
             but
             have
             Different
             Notions
             or
             Conceptions
             of
             the
             Soul
             and
             the
             Body
             .
          
           
             2.
             
             Preliminary
             II.
             Whence
             follows
             ,
             that
             we
             may
             ,
             and
             must
             have
             Different
             Notions
             ,
             or
             Conceptions
             ,
             of
             every
             Operation
             of
             Man
             ,
             as
             ●●
             is
             Man.
             For
             ,
             since
             every
             
             Man
             ,
             tho'
             
               One
               Thing
            
             ,
             yet
             has
             two
             
               Different
               Natures
            
             in
             him
             ,
             of
             which
             he
             consists
             ;
             and
             every
             Thing
             is
             that
             of
             which
             it
             consists
             ;
             and
             Operates
             or
             Acts
             as
             it
             is
             ;
             it
             follows
             ,
             that
             every
             Operation
             of
             Man
             ,
             as
             well
             as
             
               Himself
               ,
               is
            
             of
             vastly
             Different
             Natures
             and
             partakes
             of
             both
             ;
             and
             ,
             consequently
             ,
             we
             can
             ,
             and
             
               are
               oblig'd
            
             ,
             to
             have
             Diverse
             Conceptions
             of
             every
             such
             Operation
             ,
             for
             the
             same
             Reason
             for
             which
             
             we
             must
             have
             Diverse
             Conceptions
             of
             those
             Natures
             themselves
             :
             that
             is
             ,
             we
             can
             find
             somewhat
             in
             such
             Operations
             that
             is
             Proper
             or
             Peculiar
             to
             One
             of
             those
             Natures
             ,
             and
             
               not
               Proper
            
             or
             Peculiar
             to
             the
             Other
             .
          
           
             Hence
             I
             proceed
             Closer
             to
             my
             Main
             Thesis
             ,
             to
             be
             demonstrated
             in
             my
             next
             Chapter
             ,
             viz.
             
          
           
             3.
             
             If
             we
             can
             find
             by
             Evident
             Reflexion
             ,
             that
             there
             is
             somewhat
             in
             the
             Operations
             which
             Man
             has
             according
             
             his
             Soul
             that
             is
             above
             the
             Nature
             of
             Matter
             ;
             or
             ,
             above
             Quantity
             ,
             which
             is
             the
             Common
             Affection
             of
             all
             Corporeal
             Nature
             ;
             and
             ,
             therefore
             ,
             that
             is
             Indivisible
             ,
             or
             (
             which
             is
             the
             same
             )
             Indissoluble
             or
             Incorruptible
             ;
             it
             must
             follow
             demonstratively
             ,
             that
             then
             ,
             that
             Part
             of
             Man
             call'd
             his
             Soul
             ,
             is
             Immaterial
             ,
             Incorruptible
             ,
             or
             Immortal
             .
             In
             order
             to
             Demonstrate
             which
             ,
             we
             proceed
             with
             our
             Preliminaries
             .
          
           
             4.
             
             Preliminary
             III.
             There
             are
             Three
             Distinct
             Operations
             of
             Man
             according
             to
             his
             Soul
             ,
             as
             't
             is
             Intellective
             or
             
             Knowing
             ;
             viz.
             
               Simple
               Apprehension
               ,
               Iudging
            
             ,
             and
             Discoursing
             .
             This
             I
             think
             ,
             is
             granted
             by
             all
             ,
             and
             is
             easily
             prov'd
             .
             For
             ,
             we
             must
             first
             ,
             
               Lay
               hold
            
             of
             that
             which
             we
             are
             to
             
               work
               upon
            
             ;
             or
             
               take
               into
            
             out
             Mind
             that
             of
             which
             we
             are
             to
             Iudge
             or
             Discourse
             ,
             (
             that
             is
             ,
             have
             a
             Notion
             of
             it
             )
             ;
             for
             ,
             otherwise
             ,
             we
             should
             Iudge
             and
             Discourse
             of
             
               we
               know
               not
               what
               ▪
            
             Wherefore
             that
             Operation
             call'd
             
               Simple
               Apprehension
            
             ,
             or
             the
             having
             the
             Notion
             of
             the
             Thing
             in
             our
             Mind
             ,
             is
             clearly
             Antecedent
             to
             the
             other
             Two
             ;
             
             and
             ,
             consequently
             ,
             Distinct
             from
             them
             .
             Again
             ,
             [
             Discoursing
             ]
             does
             clearly
             presuppose
             some
             Iudgments
             already
             had
             ,
             and
             Assented
             to
             ,
             ere
             we
             can
             Deduce
             any
             thing
             out
             of
             them
             by
             Discourse
             ;
             since
             we
             must
             necessarily
             Iudge
             our
             Premisses
             True
             ,
             ere
             we
             can
             hope
             to
             derive
             their
             Truth
             to
             another
             Proposition
             ,
             or
             Deduce
             any
             thing
             ▪
             out
             of
             them
             by
             our
             Reason
             ;
             which
             manifests
             a
             perfect
             Distinction
             between
             the
             Operations
             of
             Discoursing
             and
             Iudging
             .
             'T
             is
             therefore
             Evident
             ,
             that
             there
             are
             Three
             Distinct
             Operations
             of
             Man
             according
             to
             that
             Part
             call'd
             the
             Soul
             ,
             as
             't
             is
             Intellective
             or
             Knowing
             ;
             call'd
             
               Simple
               Apprehension
               ,
               Iudging
            
             and
             Discoursing
             .
          
           
             5.
             
             Preliminary
             IV.
             The
             Notion
             of
             (
             Created
             )
             Ens
             or
             Thing
             Abstracts
             from
             ,
             or
             is
             Indifferent
             to
             Existence
             and
             Non-Existence
             ;
             
             and
             
               (
               a
               fortieri
            
             )
             to
             all
             
               Manner
               of
               Existence
            
             ,
             Corporeal
             or
             Spiritual
             ,
             
               in
               re
            
             or
             
               in
               intellectu
            
             ,
             and
             therefore
             it
             is
             
               Capable
               of
               either
            
             .
             The
             first
             Part
             is
             Evident
             from
             the
             very
             Sense
             of
             the
             Word
             :
             For
             in
             the
             Signification
             of
             the
             Word
             which
             expresses
             any
             Created
             Being
             ,
             as
             
               Peter
               ,
               Michael
            
             ,
             a
             Stone
             ,
             a
             
               Man
               ,
               &c.
            
             we
             find
             nothing
             at
             all
             
               of
               Being
            
             or
             Not-Being
             ,
             either
             exprest
             or
             imply'd
             :
             Again
             ,
             we
             can
             truly
             say
             of
             any
             Individuum
             ,
             (
             which
             is
             properly
             a
             Thing
             )
             v.
             g.
             of
             Peter
             ,
             that
             he
             is
             newly
             dead
             ,
             or
             of
             Wood
             ,
             that
             't
             is
             turn'd
             into
             Fire
             ;
             which
             signifies
             ,
             that
             those
             Things
             call'd
             [
             Peter
             ]
             and
             [
             
               Wood
               ]
               were
               before
            
             ,
             and
             
               now
               are
               not
            
             ;
             which
             could
             not
             with
             truth
             be
             said
             ,
             unless
             those
             Things
             were
             Indifferent
             to
             Being
             and
             not-Being
             ,
             or
             Capable
             of
             either
             .
          
           
           
             6.
             
             Preliminary
             V.
             The
             Form
             cannot
             be
             in
             the
             Subject
             ,
             but
             it
             must
             make
             it
             Formally
             of
             his
             own
             Nature
             :
             V.
             g.
             
             Rotundity
             cannot
             be
             in
             any
             Subject
             ,
             but
             it
             must
             make
             it
             Round
             ;
             Nor
             can
             any
             Quantity
             or
             Quality
             ,
             v.
             g.
             the
             Quantity
             of
             a
             Yard
             ,
             or
             Whiteness
             ,
             be
             in
             a
             Thing
             ,
             but
             they
             must
             make
             it
             
               a
               Yard
               long
            
             ,
             and
             White
             ,
             as
             the
             Nature
             of
             that
             Quantity
             and
             Colour
             is
             .
             This
             is
             Self-evident
             ;
             for
             to
             be
             
               a
               Yard
               long
            
             or
             White
             ,
             is
             to
             have
             such
             a
             Length
             or
             such
             a
             Colour
             in
             it
             .
             Nor
             ,
             for
             the
             same
             reason
             can
             any
             particular
             Nature
             be
             in
             any
             Thing
             ,
             but
             it
             must
             make
             that
             Thing
             be
             of
             such
             a
             Nature
             .
          
           
             7.
             
             Preliminary
             VI.
             A
             Notion
             or
             Conception
             may
             either
             be
             consider'd
             Subjectively
             ;
             as
             it
             is
             an
             Operation
             of
             the
             Mind
             ,
             
             
               Affecting
               It
            
             ,
             and
             Receiv'd
             in
             It
             as
             in
             it's
             Subject
             ;
             or
             Objectively
             ,
             as
             that
             about
             which
             the
             Mind
             ,
             when
             it
             has
             that
             Notion
             ,
             is
             employ'd
             ,
             as
             it
             's
             Object
             ,
             or
             the
             
               thing
               Known
            
             .
             This
             is
             a
             manner
             Self-evident
             .
             For
             ,
             an
             Operation
             of
             a
             Knowing
             Power
             cannot
             be
             ,
             but
             there
             must
             be
             something
             Known
             ;
             nor
             can
             a
             Thing
             be
             known
             without
             an
             
               Actual
               Knowledge
            
             of
             it
             .
          
           
             8.
             
             Preliminary
             VII
             .
             Whatever
             is
             Known
             by
             the
             Soul
             ,
             or
             is
             the
             Object
             of
             our
             Knowledge
             ,
             must
             either
             it self
             
             be
             in
             the
             Soul
             ,
             or
             else
             some
             Similitude
             or
             Representation
             of
             it
             .
             This
             also
             is
             in
             a
             manner
             Self-evident
             .
             For
             ,
             in
             case
             neither
             It self
             ,
             nor
             any
             thing
             
               Like
               it
            
             be
             
             there
             when
             we
             know
             it
             ,
             't
             is
             Impossible
             to
             imagine
             any
             reason
             why
             our
             Knowledge
             should
             be
             of
             It
             rather
             than
             of
             Another
             thing
             Distinct
             from
             i●
             ;
             which
             must
             necessarily
             confound
             all
             our
             Knowledges
             whatever
             .
             Again
             ,
             since
             the
             Power
             of
             Knowing
             is
             of
             it self
             Indifferent
             to
             the
             Knowing
             This
             or
             Another
             ;
             't
             is
             Impossible
             to
             conceive
             how
             this
             
               Indifferent
               Power
            
             should
             be
             Determin'd
             to
             Know
             This
             rather
             than
             Another
             ,
             unless
             either
             This
             Object
             be
             it self
             in
             that
             Knowing
             Power
             ,
             that
             is
             ,
             in
             the
             Mind
             ;
             or
             something
             that
             Resembles
             or
             Represents
             it
             .
          
           
             9.
             
             Preliminary
             VIII
             .
             Notions
             taken
             Objectively
             ,
             are
             the
             
               Things
               themselves
            
             ,
             existing
             in
             our
             Mind
             intellectually
             ,
             and
             
             not
             the
             Similitude
             ,
             or
             Representation
             of
             them
             only
             .
             This
             may
             be
             presum'd
             to
             be
             an
             
               Establisht
               Maxim
            
             ,
             having
             been
             prov'd
             by
             so
             many
             Demonstrations
             in
             my
             Second
             Preliminary
             in
             
               Solid
               Philosophy
               Asserted
            
             ,
             none
             of
             which
             have
             been
             hitherto
             Answer'd
             by
             the
             modern
             Ideists
             ,
             tho'
             nothing
             more
             nearly
             concern'd
             them
             .
             Notwithstanding
             ,
             I
             shall
             add
             this
             farther
             Proof
             of
             it
             .
             Words
             are
             meant
             to
             express
             that
             which
             is
             in
             our
             Mind
             ;
             that
             is
             ,
             to
             express
             our
             Conceptions
             or
             
               Notions
               ▪
            
             taken
             Objectively
             ,
             which
             therefore
             (
             thus
             taken
             )
             are
             the
             
               Thing
               meant
            
             .
             But
             that
             which
             is
             meant
             by
             the
             Words
             ,
             
               is
               the
               Thing
               it self
            
             ;
             therefore
             that
             which
             is
             in
             our
             Notion
             ,
             or
             the
             Object
             of
             it
             ,
             is
             the
             
               Thing
               it self
            
             .
             To
             prove
             the
             Minor
             ,
             let
             us
             put
             this
             Proposition
             ,
             [
             There
             is
             a
             
               Similitude
               of
               the
               Thing
               it self
               in
               our
               Mind
            
             ;
             ]
             and
             then
             reflect
             ,
             that
             since
             we
             understand
             what
             's
             meant
             by
             
               all
               th●se
            
             
             words
             ,
             we
             have
             a
             Notion
             of
             each
             of
             those
             Words
             in
             our
             Minds
             .
             Hence
             I
             argue
             ;
             Therefore
             there
             is
             in
             our
             Notion
             not
             only
             what
             's
             meant
             by
             the
             word
             Similitude
             ]
             ,
             but
             also
             what
             's
             meant
             by
             the
             words
             ,
             [
             
               the
               thing
               it self
            
             ;
             ]
             for
             those
             words
             are
             Parts
             of
             the
             Proposition
             .
             But
             what
             is
             meant
             by
             the
             words
             [
             
               the
               Thing
               it self
            
             ]
             cannot
             be
             any
             other
             but
             the
             
               very
               Thing
            
             conceived
             by
             us
             ;
             therefore
             
               the
               very
               Thing
            
             is
             in
             our
             Notion
             or
             Conception
             when
             we
             intelligently
             speak
             that
             Proposition
             .
             This
             is
             farther
             enforced
             ,
             because
             in
             this
             Proposition
             ,
             what
             's
             meant
             by
             the
             words
             [
             
               the
               Thing
               it self
            
             ]
             is
             Relatively
             Oppos'd
             to
             the
             Similitude
             or
             Representation
             of
             the
             Thing
             ,
             as
             is
             evident
             to
             every
             Reflecter
             :
             Therefore
             ,
             what
             's
             meant
             by
             the
             words
             [
             
               the
               Thing
               it self
            
             ]
             cannot
             possibly
             be
             the
             same
             that
             is
             meant
             by
             the
             word
             [
             Similitude
             ]
             ,
             which
             is
             formally
             Opposite
             to
             it
             .
             Whence
             those
             who
             deny
             the
             Thing
             is
             in
             our
             Minds
             ,
             do
             at
             the
             same
             time
             unawares
             ,
             confess
             it
             
               is
               there
            
             ;
             since
             they
             put
             what
             's
             meant
             by
             [
             
               Thing
               it self
            
             ,
             ]
             over
             and
             above
             what
             's
             meant
             by
             the
             word
             [
             Similitude
             ]
             to
             be
             there
             .
             Nor
             were
             these
             words
             [
             
               The
               Thing
               it self
            
             ]
             ever
             us'd
             by
             Mankind
             ,
             (
             especially
             when
             they
             speak
             Dogmatically
             )
             to
             signifie
             
               A
               Similitude
               of
               the
               Thing
            
             .
             Lastly
             ,
             If
             we
             have
             only
             Similitudes
             of
             what
             's
             meant
             by
             our
             Words
             ;
             then
             since
             ,
             (
             as
             they
             will
             have
             it
             )
             the
             Words
             [
             
               Thing
               it self
            
             ]
             signifie
             only
             a
             Similitude
             of
             the
             Thing
             ;
             by
             the
             same
             reason
             ,
             the
             Word
             [
             Similitude
             ]
             ,
             which
             is
             found
             also
             in
             that
             Proposition
             ,
             must
             mean
             a
             
               Similitude
               of
               a
               Similitude
            
             ;
             of
             which
             who
             can
             make
             any
             Sense
             ?
          
           
           
             10.
             
             But
             to
             put
             this
             out
             of
             all
             Doubt
             by
             Argu●…
             unanswerably
             from
             their
             own
             Concession
             ;
             Let
             us
             abstract
             any
             
             particular
             Notion
             of
             the
             Thing
             from
             the
             rest
             ,
             and
             we
             shall
             see
             clearly
             ,
             that
             every
             Similitude
             consists
             in
             the
             Unity
             or
             Identity
             of
             some
             Form
             or
             Act
             (
             whether
             Essential
             o●
             Accidental
             )
             which
             is
             found
             in
             the
             Things
             said
             to
             be
             Alike
             .
             For
             Example
             :
             If
             two
             Things
             be
             Alike
             in
             Quantity
             ,
             or
             Length
             ,
             v.
             g.
             each
             of
             them
             a
             Yard
             ;
             all
             Mankind
             will
             say
             ,
             that
             the
             Same
             Length
             or
             the
             Same
             Quantity
             is
             ●…nd
             in
             each
             of
             them
             .
             If
             two
             Walls
             be
             
               Alike
               〈…〉
               Colour
            
             ,
             or
             both
             of
             them
             White
             ;
             we
             truly
             say
             they
             are
             of
             the
             
               Same
               Colour
            
             .
             If
             two
             Sons
             be
             
             Alike
             ●●
             their
             Relation
             to
             one
             Common
             Father
             ,
             they
             ●●
             truly
             said
             to
             have
             the
             
               Same
               Relation
            
             ,
             or
             to
             be
             〈…〉
             of
             them
             Sons
             .
             If
             two
             Things
             be
             perfectly
             〈…〉
             in
             -
             Figure
             ,
             v.
             g.
             both
             of
             them
             Triangular
             ,
             we
             truly
             affirm
             they
             are
             of
             the
             
               Same
               Figure
            
             .
             If
             Alike
             in
             Nature
             ,
             (
             v.
             g.
             Manhood
             )
             they
             are
             truly
             said
             to
             be
             of
             the
             
               Same
               Nature
            
             .
             For
             ,
             since
             we
             consider
             them
             under
             such
             a
             precise
             Notion
             ,
             and
             no
             other
             ,
             and
             they
             do
             not
             at
             all
             differ
             under
             that
             Notion
             ;
             this
             Discourse
             is
             as
             Self-evident
             ,
             as
             't
             is
             ,
             that
             a
             ●●rd
             is
             a
             Yard
             ,
             that
             Whiteness
             is
             Whiteness
             ,
             a
             〈…〉
             is
             a
             Son
             ,
             a
             Triangle
             is
             a
             Triangle
             ,
             or
             a
             Man
             ●●
             a
             Man.
             And
             ,
             in
             case
             These
             ,
             or
             any
             other
             ,
             hap
             
               not
               to
               be
               the
               same
            
             ,
             't
             is
             because
             they
             fall
             short
             of
             being
             
               Perfectly
               Alike
            
             under
             that
             Consideration
             or
             Respect
             ,
             or
             that
             some
             other
             respect
             is
             mingled
             with
             it
             .
             Hence
             I
             argue
             :
             Since
             our
             Soul
             works
             by
             Abstracted
             Notions
             ,
             and
             conceives
             the
             Thing
             now
             under
             One
             Notion
             or
             Respect
             ,
             now
             under
             
             Another
             ;
             and
             't
             is
             granted
             that
             our
             Soul
             has
             ▪
             ●
             Likeness
             to
             the
             Thing
             ,
             
               as
               far
               as
            
             she
             conceives
             it
             ▪
             or
             has
             a
             Notion
             of
             it
             ;
             and
             ,
             by
             having
             such
             a
             Likeness
             of
             it
             ,
             she
             must
             (
             by
             §
             .
             5.
             )
             be
             truly
             denominated
             
               Like
               it
            
             ;
             it
             follows
             with
             Equal
             Evidence
             as
             it
             did
             in
             the
             former
             Instances
             here
             mentioned
             ,
             that
             there
             is
             also
             an
             
               Unity
               ,
               Identity
            
             ,
             or
             Sameness
             in
             the
             Mind
             with
             the
             Thing
             ,
             (
             
               as
               far
               as
            
             't
             is
             Conceiv'd
             ;
             )
             which
             ,
             according
             to
             it
             's
             Proper
             and
             
               Natural
               Manner
            
             of
             Existing
             ,
             is
             
               without
               us
            
             ;
             and
             that
             the
             Thing
             
               without
               us
            
             ,
             as
             far
             as
             't
             is
             thus
             inadequately
             and
             precisely
             Conceiv'd
             ,
             is
             the
             Same
             with
             the
             Thing
             existing
             in
             our
             Conception
             or
             Notion
             .
             Whence
             follows
             ,
             (
             by
             the
             same
             evidence
             )
             that
             our
             Mind
             ▪
             consider'd
             precisely
             as
             Knowing
             the
             Thing
             ;
             and
             ,
             by
             Knowing
             it
             ,
             being
             
               Like
               it
            
             ;
             is
             the
             Same
             with
             the
             
               Thing
               Known
            
             ,
             or
             truly
             (
             after
             an
             Intellectual
             Manner
             )
             
               that
               Thing
            
             .
             By
             which
             we
             may
             see
             how
             True
             ,
             tho'
             Scandalous
             to
             Men
             of
             Fancy
             ,
             that
             Saying
             of
             Aristotle
             is
             ,
             that
             [
             
               Anima
               intelligendo
               fit
               Omnia
            
             :
             )
             and
             why
             he
             adds
             the
             word
             [
             Quodammodo
             ]
             to
             hint
             to
             us
             the
             
               Different
               Manner
            
             of
             Being
             it
             has
             
               in
               the
               Understanding
            
             from
             that
             which
             it
             has
             
               in
               re
            
             .
          
           
             11.
             
             Corollary
             I.
             Hence
             we
             may
             collect
             ,
             that
             that
             Saying
             ,
             [
             Every
             Like
             
               is
               not
               the
            
             Same
             ]
             ,
             is
             only
             True
             when
             the
             
             Things
             are
             not
             
               perfectly
               Alike
            
             ,
             but
             are
             Unlike
             to
             ▪
             one
             another
             in
             some
             Other
             Respect
             or
             Consideration
             ;
             and
             that
             it
             cannot
             be
             meant
             that
             they
             are
             not
             the
             Same
             under
             that
             Respect
             in
             which
             they
             are
             
               perfectly
               Alike
            
             ;
             this
             being
             ,
             as
             was
             shown
             ,
             contrary
             to
             the
             Sentiment
             and
             Language
             of
             all
             Mankind
             .
             
             Now
             ,
             't
             is
             impossible
             ,
             that
             being
             (
             as
             is
             granted
             )
             Alike
             ,
             they
             should
             not
             be
             
               perfectly
               Alike
            
             when
             we
             speak
             of
             them
             (
             as
             we
             here
             do
             )
             according
             to
             some
             
               One
               precise
            
             Respect
             ;
             Every
             Respect
             or
             Notion
             we
             have
             being
             Indivisible
             ,
             and
             shut
             up
             concisely
             within
             it's
             own
             Bounds
             ;
             so
             that
             it
             cannot
             admit
             any
             Unlikeness
             in
             Another
             Respect
             ,
             every
             Inadequate
             Notion
             (
             as
             ours
             are
             )
             being
             but
             
               one
               single
               Respect
            
             of
             the
             Thing
             .
             Wherefore
             the
             Meaning
             of
             that
             Saying
             is
             generally
             this
             ,
             that
             it
             does
             not
             follow
             they
             are
             the
             same
             Thing
             ,
             or
             the
             same
             according
             to
             the
             Notion
             of
             Thing
             ,
             because
             they
             are
             Alike
             according
             to
             the
             Respect
             or
             Notion
             of
             some
             Mode
             or
             Accident
             ,
             which
             is
             not
             the
             Notion
             of
             Thing
             ,
             but
             Another
             ;
             which
             we
             easily
             grant
             without
             the
             least
             prejudice
             to
             our
             Argument
             ▪
             which
             proceeds
             upon
             Likeness
             in
             such
             a
             precis●
             Respect
             and
             
               no
               other
            
             ;
             (
             which
             therefore
             cannot
             but
             be
             a
             perfect
             Likeness
             )
             and
             thence
             infers
             an
             Identity
             or
             Unity
             in
             that
             Respect
             only
             .
          
           
             12.
             
             Corollary
             II.
             This
             Identity
             which
             our
             Abstracted
             Notion
             or
             Conception
             
             has
             to
             the
             Thing
             
               in
               Part
            
             ,
             hinders
             not
             ,
             but
             forces
             ,
             that
             the
             Whole
             Thing
             is
             in
             our
             Mind
             intellectually
             ,
             tho'
             our
             Conception
             be
             but
             of
             one
             Abstracted
             Considerability
             found
             in
             it
             :
             Only
             the
             Whole
             is
             there
             but
             Confusedly
             ,
             as
             That
             to
             which
             that
             Metaphysical
             Part
             belongs
             ;
             and
             
             that
             Part
             Distinctly
             ,
             as
             the
             Peculiar
             Object
             of
             our
             Inadequate
             Conception
             of
             it
             .
             In
             the
             same
             manner
             ,
             as
             when
             we
             see
             or
             touch
             
               One
               part
            
             of
             a
             Man
             ,
             v.
             g.
             his
             Face
             or
             Hand
             ,
             we
             truly
             say
             we
             see
             or
             touch
             
               that
               Man
            
             ,
             or
             Him
             ;
             which
             words
             signifie
             the
             
               Whole
               Man.
            
             For
             ,
             since
             the
             word
             [
             Part
             ]
             must
             mean
             a
             Part
             of
             Something
             ,
             that
             is
             of
             the
             Whole
             to
             which
             it
             relates
             ;
             [
             
               A
               Part
               of
               the
               Whole
            
             ,
             ]
             signifies
             the
             same
             as
             [
             
               The
               Whole
               in
               Part.
            
             ]
             Again
             ,
             since
             (
             as
             was
             demonstrated
             ,
             Ch.
             1.
             
             §
             .
             27.
             )
             there
             are
             no
             
               Actual
               Parts
            
             in
             any
             Compound
             whatever
             ;
             and
             ,
             therefore
             ,
             all
             Operations
             of
             our
             Minds
             ,
             as
             well
             as
             all
             Actions
             and
             Passions
             in
             Nature
             ,
             are
             of
             the
             Suppositum
             ,
             or
             Subject
             ,
             and
             exercis'd
             upon
             
               other
               Suppositums
            
             ,
             or
             Subjects
             ,
             when
             we
             know
             them
             :
             Hence
             ,
             to
             know
             
               some
               Part
            
             of
             the
             Thing
             is
             to
             Know
             the
             Whole
             Thing
             Materially
             ,
             tho'
             it
             be
             only
             one
             Part
             of
             it
             
               Formally
               ,
               Expressly
            
             ,
             and
             Distinctly
             .
             Whence
             is
             seen
             how
             Solid
             our
             Way
             of
             Philosophizing
             is
             ;
             being
             entirely
             built
             on
             the
             
               Thing
               it self
            
             ,
             whose
             Essence
             is
             Establisht
             by
             the
             
               First
               Being
               ▪
            
             and
             not
             on
             any
             Fantastick
             Similitude
             of
             it
             ,
             Elicited
             by
             our
             Soul
             ,
             or
             coyn'd
             by
             our
             Fancy
             .
          
           
             13.
             
             It
             were
             not
             amiss
             for
             the
             more
             perfect
             Satisfaction
             of
             every
             Reader
             ,
             who
             is
             even
             of
             an
             ordinary
             Capacity
             
             to
             borrow
             here
             one
             of
             those
             Demonstrations
             from
             my
             Second
             Preliminary
             aforesaid
             ,
             it
             being
             at
             once
             Clearly
             Convictive
             and
             very
             Easie.
             'T
             is
             this
             ,
             [
             We
             can
             never
             know
             the
             Thing
             certainly
             by
             a
             Resemblance
             
             of
             it
             ,
             unless
             we
             know
             certainly
             that
             that
             pretended
             Resemblance
             is
             
               Like
               it
            
             ,
             or
             
               truly
               Resembles
            
             it
             :
             Nor
             can
             we
             possibly
             know
             with
             Certainty
             that
             it
             resembles
             it
             ,
             but
             by
             comparing
             the
             Resemblance
             with
             the
             Thing
             ,
             as
             we
             do
             all
             ▪
             Copies
             with
             their
             Originals
             ,
             and
             all
             Originals
             with
             their
             Prototypes
             .
             Nor
             can
             we
             thus
             compare
             them
             together
             ,
             without
             having
             the
             Thing
             too
             ,
             as
             well
             as
             the
             Resemblance
             ,
             in
             our
             
               Comparing
               Power
            
             ;
             that
             is
             ,
             
               in
               our
               Mind
            
             ,
             or
             Understanding
             .
             The
             
               Thing
               it self
            
             then
             must
             be
             in
             our
             Mind
             ,
             to
             be
             there
             Compar'd
             with
             the
             Resemblance
             of
             it
             ;
             or
             otherwise
             ,
             the
             Resemblance
             or
             Similitude
             can
             never
             be
             known
             to
             be
             ●ike
             the
             Thing
             ;
             and
             ,
             so
             ,
             can
             never
             make
             us
             certainly
             know
             it
             ,
             nor
             do
             us
             any
             Good.
             And
             ,
             if
             the
             Thing
             be
             there
             ,
             what
             needs
             a
             Similitude
             of
             it
             to
             know
             it
             ;
             since
             
               to
               be
               in
            
             a
             Knowing
             Power
             is
             to
             be
             Known
             .
          
           
             I
             am
             to
             expect
             it
             will
             be
             apprehended
             and
             objected
             that
             I
             much
             wrong
             my
             Cause
             by
             putting
             so
             much
             stress
             upon
             the
             Thing
             's
             being
             really
             in
             the
             Understanding
             as
             an
             Object
             ,
             it
             being
             so
             hard
             to
             be
             conceiv'd
             ,
             or
             unlikely
             to
             be
             granted
             but
             by
             a
             very
             few
             .
             To
             which
             I
             Answer
             :
          
           
             14.
             
             First
             ,
             That
             this
             Tenet
             is
             the
             Basis
             of
             all
             Philosophy
             in
             the
             World
             that
             is
             Solid
             ,
             and
             that
             ,
             besides
             my
             many
             
             Demonstrations
             in
             the
             place
             lately
             cited
             ,
             and
             some
             here
             also
             ,
             which
             evince
             it
             ,
             innumerable
             others
             may
             be
             added
             to
             make
             good
             that
             Thesis
             ;
             divers
             of
             which
             may
             perhaps
             occur
             hereafter
             .
             The
             Reasons
             why
             many
             Witty
             Men
             are
             so
             prejudic'd
             against
             this
             Tenet
             ,
             are
             chiefly
             Three
             .
             
             First
             ,
             Because
             they
             do
             not
             distinguish
             between
             those
             different
             Questions
             [
             
               An
               est
            
             ]
             ,
             and
             [
             Quid
             o●
             [
             
               Quomodo
               est
            
             .
             ]
             And
             thence
             ,
             because
             they
             cannot
             comprehend
             
             what
             the
             Nature
             of
             a
             
               Spiritual
               Operation
            
             is
             ,
             or
             conceive
             How
             this
             is
             done
             ;
             they
             will
             needs
             conclude
             it
             is
             
               not
               done
            
             at
             all
             ,
             or
             
               cannot
               be
               done
            
             .
             But
             how
             void
             of
             Common
             Reason
             this
             Inference
             is
             ,
             is
             obvious
             to
             every
             Ordinary
             Reflecter
             .
             When
             we
             see
             a
             Thing
             a-far
             off
             ,
             we
             know
             ,
             
               that
               it
               is
            
             ,
             tho'
             we
             know
             not
             yet
             
               What
               is
               is
            
             .
             The
             Rudest
             Vulgar
             knows
             
               That
               there
               are
            
             Sun
             ,
             Moon
             ,
             and
             Stars
             ;
             but
             they
             are
             utterly
             Ignorant
             
               What
               they
               are
            
             .
             Again
             ,
             We
             All
             of
             us
             know
             most
             certainly
             ,
             that
             the
             Loadstone
             attracts
             Iron
             ;
             and
             that
             we
             move
             our
             Hands
             and
             Feet
             ,
             &c.
             but
             very
             Few
             of
             these
             All
             do
             perfectly
             comprehend
             How
             this
             is
             done
             .
             Now
             ,
             't
             is
             only
             the
             [
             
               An
               est
            
             ]
             of
             the
             Things
             being
             in
             our
             Mind
             ,
             or
             [
             
               That
               it
               is
               there
            
             ]
             which
             is
             in
             Question
             here
             ;
             for
             't
             is
             
               only
               this
            
             which
             we
             strive
             to
             evince
             ,
             and
             not
             the
             [
             
               Quid
               est
            
             ]
             of
             that
             Spiritual
             Operation
             ,
             or
             How
             this
             is
             perform'd
             ;
             which
             perhaps
             is
             beyond
             any
             Man's
             Skill
             in
             this
             State.
             The
             Second
             Reason
             is
             ,
             Because
             they
             do
             not
             distinguish
             between
             the
             Indivisible
             or
             
               Spiritual
               Manner
            
             of
             Existing
             which
             Things
             have
             
               in
               the
               Soul
            
             and
             the
             
               Proper
               Manner
            
             of
             Existing
             they
             have
             
               i●
               themselves
            
             ,
             as
             they
             are
             
               out
               of
               it
            
             :
             Whereas
             ,
             (
             by
             §
             .
             5.
             )
             what
             's
             meant
             by
             the
             word
             [
             Thing
             ]
             ,
             or
             the
             Notion
             of
             it
             ,
             abstracts
             from
             both
             ,
             is
             Indifferent
             to
             both
             ,
             and
             consequently
             ,
             
               can
               have
               both
               ▪
            
             or
             either
             of
             them
             .
             And
             ,
             't
             is
             also
             Evident
             hence
             ,
             that
             't
             is
             granted
             by
             all
             who
             hold
             a
             First
             Being
             ,
             that
             the
             Essences
             of
             all
             things
             ,
             (
             and
             amongst
             them
             ,
             of
             Bodies
             )
             and
             
             consequently
             those
             
               Things
               themselves
            
             ,
             were
             ,
             and
             are
             in
             the
             Divine
             Intellect
             after
             a
             
               Spiritual
               Manner
            
             ;
             and
             yet
             they
             exist
             
               in
               themselves
            
             after
             a
             Manner
             quite
             Different
             from
             the
             Other
             .
             Whence
             ,
             it
             being
             only
             asserted
             by
             us
             ,
             that
             they
             are
             in
             our
             Mind
             after
             a
             Spiritual
             Manner
             ,
             their
             Objection
             is
             wholly
             grounded
             on
             their
             Confounding
             those
             two
             Manners
             of
             Being
             ,
             which
             are
             most
             Vastly
             ,
             and
             indeed
             Contradictorily
             Different
             .
             Nor
             have
             they
             any
             way
             to
             confute
             our
             Assertion
             but
             by
             Producing
             some
             Metaphysical
             Arguments
             to
             evince
             that
             Things
             cannot
             possibly
             have
             
               two
               such
               Manners
            
             of
             Being
             ;
             which
             we
             are
             confident
             they
             can
             never
             do
             .
             On
             the
             contrary
             ,
             we
             cannot
             but
             judge
             we
             have
             Unanswerably
             Demonstrated
             our
             Affirmative
             ,
             that
             they
             
               can
               have
            
             such
             Different
             Manners
             of
             Existing
             ,
             and
             
               Actually
               have
            
             them
             .
             The
             Third
             Reason
             of
             their
             Dissatisfaction
             is
             ,
             That
             such
             Objecters
             do
             not
             guide
             their
             Thoughts
             by
             regarding
             the
             
               Connexion
               of
               Terms
            
             in
             Propositions
             or
             Discourses
             ;
             in
             which
             ,
             and
             by
             which
             only
             ,
             Truth
             is
             Clearly
             and
             Certainly
             to
             be
             found
             ;
             but
             by
             customary
             .
             Impressions
             on
             the
             Fancy
             ,
             begetting
             dive●s
             Phantasms
             there
             ;
             which
             being
             taken
             from
             Material
             or
             Corporeal
             Objects
             ,
             must
             needs
             be
             very
             Unsutable
             to
             
               Spiritual
               Operations
            
             ;
             nor
             ,
             consequently
             ▪
             can
             they
             any
             more
             enable
             us
             to
             judge
             of
             Spiritual
             Natures
             ,
             unassisted
             by
             Reflexion
             and
             Reason
             connecting
             our
             Notions
             ,
             than
             a
             Blind
             Man
             is
             able
             to
             judge
             of
             Colours
             .
             Let
             then
             these
             Gentlemen
             correct
             their
             Thoughts
             as
             to
             these
             Three
             Faults
             ,
             and
             they
             will
             quickly
             see
             what
             a
             puzzle
             they
             will
             be
             at
             to
             frame
             any
             Objection
             against
             this
             Thesis
             that
             will
             hang
             together
             ;
             and
             ,
             on
             the
             other
             side
             ,
             what
             a
             struggle
             it
             will
             cost
             them
             to
             
             solve
             ,
             with
             any
             show
             of
             Reason
             ,
             the
             Connexion
             of
             the
             Terms
             which
             gives
             force
             to
             those
             Demonstrations
             that
             pretend
             to
             evince
             this
             Great
             and
             most
             important
             Truth
             .
          
           
             15.
             
             My
             Second
             Answer
             to
             those
             who
             dislike
             my
             making
             use
             of
             ,
             and
             relying
             upon
             ,
             
             such
             an
             Abstruse
             point
             ,
             is
             ,
             that
             Many
             ,
             if
             not
             Most
             of
             my
             following
             Demonstrations
             will
             equally
             conclude
             the
             Immateriality
             of
             the
             Soul
             ,
             even
             according
             to
             the
             Opinion
             of
             those
             who
             hold
             that
             only
             Similitudes
             of
             the
             Thing
             are
             in
             our
             Understanding
             when
             we
             know
             it
             ,
             as
             they
             will
             ,
             according
             to
             our
             Thesis
             ,
             that
             the
             
               Thing
               it self
            
             is
             after
             a
             Spiritual
             Manner
             there
             .
             Wherefore
             ,
             since
             (
             by
             §
             .
             8.
             )
             Knowledge
             must
             necessarily
             be
             perform'd
             by
             one
             of
             those
             ways
             or
             by
             the
             other
             ,
             it
             will
             far
             more
             conduce
             to
             the
             Evincing
             this
             Main
             and
             Fundamental
             Point
             ,
             by
             showing
             that
             my
             Demonstrations
             
               do
               conclude
            
             ,
             which
             soever
             of
             these
             Hypotheses
             my
             Readers
             hap
             to
             embrace
             .
             I
             add
             ,
             that
             having
             thorowly
             study'd
             that
             Point
             ,
             which
             some
             Men
             think
             is
             so
             Abstruse
             ,
             and
             seeing
             evidently
             ,
             to
             the
             very
             best
             of
             my
             Judgment
             ,
             that
             no
             Objecter
             ever
             did
             this
             ;
             and
             withall
             ,
             that
             that
             Point
             is
             Demonstrable
             ,
             nay
             already
             Demonstrated
             ;
             and
             that
             no
             Objection
             can
             ,
             with
             
               True
               Reason
            
             ,
             be
             brought
             against
             it
             ;
             Hence
             I
             conceiv'd
             that
             I
             ought
             not
             to
             lose
             the
             Just
             Advantages
             which
             that
             
               True
               Thesis
            
             gave
             me
             to
             conclude
             such
             a
             Grand
             Position
             as
             is
             the
             Immortality
             of
             the
             Soul
             ,
             (
             on
             the
             truth
             of
             which
             all
             Religion
             fundamentally
             depends
             )
             meerly
             because
             many
             dislike
             it
             ,
             but
             neither
             well
             know
             ,
             nor
             can
             give
             any
             good
             Reason
             why
             ;
             as
             none
             I
             have
             yet
             heard
             of
             ever
             gave
             any
             ▪
          
        
         
           
           
             
               CHAP.
               VII
            
             .
             Of
             the
             Immateriality
             ,
             and
             ,
             consequently
             ,
             the
             IMMORTALITY
             of
             Man's
             SOUL
             .
          
           
             1.
             
             THAT
             Subject
             is
             evidently
             
             Immaterial
             ,
             which
             Works
             ,
             is
             Affected
             ,
             or
             has
             Objects
             in
             her
             after
             an
             Immaterial
             Manner
             ;
             
             that
             is
             ,
             after
             such
             a
             Manner
             as
             is
             Impossible
             to
             be
             found
             in
             Material
             or
             Quantitative
             Things
             .
             But
             such
             is
             that
             Subject
             call'd
             Man's
             SOUL
             ,
             in
             respect
             of
             her
             Operations
             ,
             and
             of
             the
             Objects
             in
             her
             :
             Therefore
             the
             Soul
             is
             Immaterial
             .
             The
             Major
             is
             Evident
             ;
             For
             ,
             were
             the
             Subject
             Divisible
             ,
             or
             had
             Quantitative
             Parts
             ,
             whatever
             Mode
             or
             Object
             Affects
             it
             or
             is
             Received
             in
             it
             ,
             must
             be
             Receiv'd
             in
             
               some
               Part
            
             ,
             or
             other
             ,
             of
             that
             
               Divisible
               Subject
            
             ;
             for
             ,
             if
             it
             be
             in
             
               no
               part
            
             of
             it
             ,
             it
             would
             not
             affect
             it
             
               at
               all
            
             .
             And
             if
             it
             effects
             or
             be
             received
             in
             
               some
               Part
            
             of
             that
             Divisible
             Subject
             ,
             it
             must
             be
             Divisible
             ,
             and
             ,
             consequently
             Extended
             ,
             as
             that
             Part
             is
             which
             receiv'd
             it
             .
             The
             Minor
             ,
             which
             proves
             the
             contrary
             ,
             is
             hence
             demonstrated
             ;
             because
             it
             is
             *
             perfect
             Nonsense
             to
             think
             that
             Knowledge
             ,
             which
             is
             the
             Proper
             Operation
             of
             the
             Soul
             ,
             is
             of
             such
             a
             Nature
             as
             can
             be
             measur'd
             by
             any
             Material
             
             Extension
             .
             This
             will
             be
             farther
             demonstrated
             by
             Innumerable
             Arguments
             .
             And
             ,
             first
             ,
             by
             those
             drawn
             from
             the
             Nature
             of
             Knowledge
             in
             Common
             .
          
           
             2.
             
             Demonstration
             II.
             If
             the
             Knowledge
             which
             the
             Soul
             has
             were
             in
             her
             after
             a
             
               Divisible
               ,
               Material
            
             ,
             or
             Quantitative
             
             Manner
             ,
             and
             ,
             consequently
             her self
             were
             Divisible
             and
             Quantitative
             ;
             then
             ,
             the
             Extent
             of
             that
             Quantity
             being
             Finite
             ,
             the
             more
             Knowledge
             she
             gains
             ,
             the
             nearer
             she
             would
             approach
             to
             being
             Full
             ;
             and
             so
             ,
             be
             
               less
               able
            
             to
             hold
             or
             contain
             mor●
             .
             Whereas
             ,
             on
             the
             contrary
             ,
             we
             find
             by
             Experience
             ,
             that
             the
             more
             Knowledge
             the
             Soul
             has
             in
             her
             already
             ,
             she
             is
             so
             far
             from
             becoming
             Fuller
             ,
             that
             her
             Capacity
             is
             by
             that
             means
             Enlarg●d
             ,
             and
             she
             is
             enabled
             to
             take
             in
             
               still
               more
               and
               more
            
             .
             But
             this
             is
             directly
             against
             the
             Nature
             of
             a
             Material
             ,
             that
             is
             ,
             a
             Divisible
             or
             Quantitative
             Capacity
             that
             is
             Finite
             ,
             as
             is
             most
             manifest
             ;
             since
             the
             least
             Quantity
             takes
             up
             some
             Space
             ,
             or
             Room
             ,
             of
             this
             Finite
             Container
             ;
             and
             ,
             so
             ,
             still
             lessens
             the
             Capacity
             of
             holding
             
               as
               much
            
             as
             it
             could
             before
             .
             Therefore
             ,
             the
             Soul
             is
             of
             a
             quite
             Contrary
             ,
             or
             rather
             Contradictory
             Nature
             to
             the
             Capacities
             of
             Quantitative
             or
             Material
             Subjects
             ,
             and
             by
             consequence
             she
             is
             evidently
             Immaterial
             .
          
           
             3.
             
             Demonstration
             III.
             That
             which
             has
             innumerable
             other
             Natures
             in
             her
             ,
             without
             Altering
             or
             Destroying
             it's
             
             own
             Natural
             Constitution
             ,
             is
             evidently
             Immaterial
             .
             But
             the
             Soul
             has
             Innumerable
             other
             Natures
             in
             her
             ,
             (
             by
             Preliminary
             9.
             and
             10.
             )
             
             without
             Altering
             or
             Destroying
             her
             own
             ;
             There●●●●
             the
             Soul
             is
             Immaterial
             .
             The
             Major
             is
             evident
             ,
             ●ecause
             many
             new
             peculiar
             Natures
             or
             Complex●●ns
             of
             Accidents
             ,
             advening
             to
             the
             constitution
             of
             the
             former
             Material
             Thing
             ,
             must
             needs
             affect
             it
             accordingly
             ,
             and
             give
             it
             as
             many
             New
             Modifications
             and
             Determinations
             as
             there
             are
             Accidents
             
               i●
               it
            
             :
             Since
             ,
             these
             (
             by
             Prelim.
             5.
             )
             must
             each
             of
             them
             impart
             to
             the
             Subject
             it
             's
             Formal
             Effect
             ,
             and
             as
             much
             alter
             it's
             Nature
             ,
             as
             Water
             does
             Wine
             ,
             or
             Aloes
             does
             Honey
             ;
             much
             more
             when
             Multitudes
             of
             these
             Complexions
             of
             Accidents
             are
             jumbled
             together
             ,
             they
             would
             scarce
             leave
             to
             that
             Material
             Entity
             any
             Remnant
             or
             Show
             of
             it's
             
               former
               self
            
             ;
             but
             quite
             pervert
             ,
             efface
             and
             de●roy
             it's
             proper
             Temperament
             or
             Constitution
             .
             Again
             ,
             those
             various
             Complications
             of
             Accidents
             must
             make
             the
             Soul
             ,
             were
             she
             Material
             ,
             to
             be
             of
             so
             many
             several
             Kinds
             ,
             and
             consequently
             to
             be
             many
             Corporeal
             Individuums
             ;
             which
             would
             make
             her
             the
             most
             Monstrous
             Chimera
             imaginable
             ;
             and
             destroy
             her
             Unity
             and
             Entity
             both
             .
             Nay
             ,
             since
             all
             those
             Notions
             which
             are
             (
             taking
             them
             objectively
             )
             those
             Natures
             and
             Modes
             ,
             do
             (
             ●s
             will
             be
             demonstrated
             hereafter
             )
             remain
             still
             in
             the
             Soul
             ,
             many
             of
             which
             are
             Contrary
             and
             In●●nsistent
             ;
             and
             ,
             must
             impart
             to
             her
             ,
             were
             she
             Material
             ,
             their
             Formal
             Effect
             ;
             or
             make
             and
             denominate
             her
             such
             as
             their
             several
             Natures
             are
             :
             Whence
             she
             would
             be
             
               at
               once
            
             Rare
             and
             Dense
             ,
             Hot
             and
             Cold
             ,
             (
             and
             this
             too
             in
             the
             Highest
             ,
             and
             also
             in
             the
             Lowest
             Degree
             )
             Long
             and
             Short
             ,
             and
             of
             all
             different
             Quantities
             ;
             Black
             and
             White
             ,
             and
             of
             all
             Different
             Colours
             ,
             Moist
             and
             Dry
             ;
             Round
             ,
             Square
             ,
             Triangular
             ,
             and
             of
             all
             Figures
             ;
             nay
             ,
             at
             
             once
             Virtuous
             ,
             and
             Vicious
             ;
             Knowing
             and
             Ignorant
             ;
             since
             she
             has
             the
             Notions
             or
             Natures
             of
             all
             these
             in
             her
             .
             The
             Minor
             is
             prov'd
             ,
             (
             by
             §
             .
             9
             ,
             10
             ,
             11
             ▪
             )
             where
             it
             was
             demonstrated
             that
             by
             having
             Notions
             of
             the
             Things
             according
             to
             all
             these
             Modes
             ,
             she
             has
             these
             Modes
             themselves
             in
             her
             :
             which
             how
             impossible
             it
             is
             they
             should
             be
             all
             at
             once
             in
             a
             Material
             Subject
             ,
             Common
             Sense
             shows
             every
             Man.
             
          
           
             4.
             
             Demonstration
             IV.
             Hence
             't
             is
             clearly
             evinced
             ,
             that
             None
             of
             those
             Things
             ,
             Natures
             ,
             or
             Modes
             ,
             which
             the
             Soul
             
             has
             in
             her
             by
             Knowing
             them
             ,
             is
             an
             Intrinsecal
             Affection
             ,
             Mode
             or
             Determination
             of
             the
             Soul
             it self
             ,
             as
             are
             her
             Faculties
             ,
             Thoughts
             ,
             Judgments
             ,
             Discourses
             ,
             Affections
             ,
             and
             such
             like
             ,
             which
             do
             properly
             belong
             to
             her
             own
             Nature
             .
             Whence
             follows
             ,
             that
             when
             they
             are
             in
             the
             Soul
             by
             her
             Knowing
             them
             ,
             they
             are
             there
             
               tanquam
               aliud
               ,
               As
               Another
            
             ,
             or
             
               as
               Distinct
               from
               her
            
             :
             And
             therefore
             ,
             that
             [
             Knowing
             ]
             is
             the
             becoming
             
               Another
               Thing
            
             ,
             as
             't
             is
             Distinct
             from
             the
             Knower
             ;
             which
             ,
             (
             tho'
             ,
             perhaps
             few
             reflect
             on
             it
             )
             is
             no
             more
             in
             true
             Sense
             ,
             than
             what
             we
             familiarly
             say
             ,
             that
             't
             is
             an
             Object
             of
             the
             Knowing
             Power
             ,
             or
             the
             
               Thing
               Known
            
             ;
             for
             the
             words
             [
             Object
             ]
             ,
             and
             [
             
               Thing
               Known
            
             ]
             ,
             do
             import
             a
             Relative
             Opposition
             ,
             and
             consequently
             Distinction
             from
             the
             Knower
             as
             such
             .
             How
             this
             piece
             of
             Doctrine
             may
             (
             in
             part
             )
             conduce
             to
             the
             Explication
             of
             the
             most
             B.
             Trinity
             ,
             may
             appear
             in
             due
             Season
             ;
             by
             showiag
             ,
             that
             the
             Opposition
             and
             Distinction
             according
             to
             the
             Notion
             of
             Relation
             ,
             does
             not
             hinder
             ,
             but
             rather
             ,
             in
             our
             case
             ,
             induce
             the
             Unity
             of
             Nature
             in
             the
             Knower
             and
             thing
             Known
             .
          
           
           
             5.
             
             Demonstration
             V.
             That
             Tenet
             must
             necessarily
             be
             False
             which
             is
             contrary
             to
             the
             Natural
             Notions
             and
             Language
             of
             
               all
               Mankind
            
             ;
             
             not
             excepting
             even
             Atheists
             themselves
             ,
             who
             deny
             Spiritual
             Beings
             .
             But
             such
             is
             the
             Tenet
             of
             the
             Soul's
             Materiality
             :
             Therefore
             that
             Tenet
             must
             necessarily
             be
             False
             .
             The
             Major
             is
             prov'd
             ;
             Because
             all
             our
             Knowledge
             ,
             and
             all
             the
             Truths
             we
             have
             Naturally
             ,
             are
             built
             on
             our
             
               Natural
               Notions
            
             as
             on
             their
             Ground
             .
             The
             Minor
             is
             thus
             manifested
             :
             It
             is
             Nonsense
             according
             to
             the
             Natural
             Sentiments
             and
             Language
             of
             all
             Mankind
             ,
             to
             ask
             of
             any
             particular
             Knowledge
             ,
             (
             for
             Example
             ,
             of
             our
             Knowledge
             that
             Two
             and
             Three
             make
             Five
             )
             How
             Big
             ,
             or
             of
             what
             Quantity
             or
             Extension
             it
             is
             ;
             v.
             g.
             whether
             it
             be
             an
             Inch
             ,
             or
             a
             Yard
             Long
             ,
             whether
             it
             be
             thus
             Broad
             or
             Thick
             :
             As
             also
             ,
             Whether
             it
             be
             Rare
             or
             Dense
             ?
             Whether
             it
             be
             as
             Hard
             as
             a
             Stone
             ,
             or
             as
             Soft
             as
             Butter
             ?
             What
             Figure
             it
             is
             of
             ?
             Whether
             
               Square
               ,
               Round
               ,
               Cylindrical
            
             or
             Octogone
             ?
             Whether
             it
             be
             White
             or
             Black
             ,
             or
             of
             some
             middle
             Colours
             ?
             Whether
             it
             be
             Diaphanous
             or
             Opacous
             ?
             Whether
             it
             sends
             out
             Effluviums
             or
             Particles
             of
             it's
             own
             Nature
             ,
             or
             no
             ?
             What
             kind
             of
             Place
             will
             fit
             it
             ?
             Whether
             the
             Parts
             it
             has
             do
             stand
             Erect
             ,
             or
             lean
             Sloping
             ,
             or
             lie
             Flat
             ?
             How
             we
             are
             to
             Act
             upon
             it
             by
             another
             Body's
             smart
             Impulse
             ,
             shattering
             it's
             Parts
             asunder
             ,
             or
             Pressing
             them
             Close
             ,
             or
             Tearing
             them
             off
             by
             little
             and
             little
             ?
             &c.
             Now
             't
             is
             such
             Nonsense
             to
             all
             Sober
             Mankind
             ,
             tho'
             never
             so
             Sceptical
             ,
             to
             ask
             such
             Questions
             ,
             that
             it
             looks
             like
             meer
             Gibberish
             ,
             or
             the
             playing
             at
             Cross-purposes
             ;
             and
             would
             make
             the
             Asker
             ,
             if
             
             he
             do
             it
             seriously
             ,
             be
             held
             a
             Mad-Man
             ;
             whereas
             yet
             it
             would
             not
             be
             thought
             at
             all
             Absurd
             to
             ask
             ,
             at
             least
             many
             of
             these
             ,
             concerning
             any
             Material
             Being
             whatever
             .
             'T
             is
             given
             us
             then
             and
             granted
             by
             the
             Free
             and
             Ingenuous
             Acknowledgement
             of
             all
             Mankind
             ,
             guiding
             themselves
             by
             their
             Nature-taught
             Notions
             ,
             that
             this
             Operation
             of
             our
             Soul
             ,
             call'd
             Knowledge
             ,
             which
             is
             most
             Natural
             to
             her
             ,
             (
             and
             ,
             consequently
             ,
             that
             her
             Nature
             it self
             ,
             )
             is
             vastly
             Different
             from
             that
             of
             Material
             or
             Quantitative
             Beings
             ,
             that
             is
             ,
             Immaterial
             .
          
           
             6.
             
             Thus
             far
             of
             Knowledge
             in
             Common
             .
             What
             Light
             is
             afforded
             us
             to
             demonstrate
             the
             Immateriality
             of
             the
             
             Soul
             from
             all
             her
             several
             sorts
             of
             Operations
             mention'd
             Ch.
             6.
             
             §
             .
             4.
             will
             be
             seen
             hereafter
             .
             We
             proceed
             now
             to
             examine
             the
             several
             Objects
             of
             the
             Soul's
             First
             Operation
             ,
             or
             her
             several
             sorts
             of
             Notions
             ;
             which
             are
             comprehended
             in
             those
             Ten
             
               General
               Heads
            
             call'd
             Ten
             Predicaments
             .
             These
             Notions
             are
             adequately
             Divided
             into
             Two
             General
             Kinds
             ,
             
               viz.
               Absolute
            
             and
             Respective
             :
             I
             say
             ,
             Adequately
             ,
             it
             being
             impossible
             for
             us
             to
             have
             any
             Conception
             which
             is
             not
             either
             the
             One
             or
             the
             Other
             .
             Of
             these
             ,
             the
             Modes
             or
             Accidents
             ,
             which
             take
             up
             the
             Nine
             last
             Predicaments
             ,
             are
             ,
             all
             of
             them
             Respective
             to
             the
             Thing
             or
             Substance
             ,
             which
             they
             one
             way
             or
             other
             modifie
             ;
             because
             we
             cannot
             conceive
             a
             Mode
             or
             Manner
             which
             modifies
             Nothing
             ;
             (
             which
             is
             the
             Literal
             Sense
             of
             that
             Saying
             of
             the
             Schools
             ,
             [
             
               Accidentis
               Essentia
               est
               Inhaerentia
            
             ;
             ]
             )
             And
             the
             Notion
             of
             Thing
             ,
             or
             as
             the
             Schools
             call
             it
             Substance
             ,
             being
             
               That
               which
               is
               Capable
            
             of
             Being
             ,
             or
             ,
             which
             is
             the
             same
             ,
             a
             Power
             
             
               to
               Existence
            
             :
             It
             follows
             ,
             that
             the
             Notion
             of
             Thing
             relates
             to
             its
             Act
             ,
             Existence
             ;
             and
             that
             the
             Ens
             or
             Substance
             ,
             which
             is
             Capable
             to
             be
             ,
             or
             is
             the
             Power
             to
             be
             ,
             does
             respect
             it
             as
             such
             .
             Whence
             follows
             ,
             that
             Existence
             has
             no
             Respect
             at
             all
             ,
             in
             
               the
               Line
               of
               Ens
            
             ,
             to
             any
             other
             Notion
             whatever
             that
             perfects
             it
             ,
             there
             being
             none
             
               more
               Actual
            
             than
             it
             self
             is
             ;
             nor
             has
             it
             any
             Reference
             or
             Order
             to
             any
             thing
             but
             to
             GOD
             ,
             our
             Creatour
             ;
             who
             is
             the
             Immediate
             Cause
             of
             it
             ;
             on
             whom
             only
             it
             depends
             ,
             and
             whom
             only
             ,
             of
             all
             our
             Natural
             Notions
             ,
             for
             it's
             Indivisibility
             ,
             Simplicity
             ,
             and
             Actuality
             ,
             it
             most
             resembles
             .
             From
             which
             Discourse
             't
             is
             clearly
             seen
             ,
             that
             Existence
             or
             
               Actual
               Being
            
             is
             the
             only
             Absolute
             Notion
             we
             have
             ,
             and
             that
             all
             the
             rest
             ,
             either
             Immediately
             (
             as
             Ens
             )
             or
             Mediately
             ,
             (
             as
             the
             Modes
             of
             Ens
             or
             Accidents
             )
             are
             Respective
             to
             It.
             To
             begin
             then
             with
             the
             only
             Absolute
             Notion
             ;
             [
             Existence
             ]
             ,
             I
             argue
             thus
             .
          
           
             7.
             
             Demonstration
             VI.
             That
             Subject
             is
             Indivisible
             or
             Immaterial
             that
             has
             Objects
             in
             her
             which
             are
             every
             way
             Indivisible
             ,
             (
             by
             §
             .
             1.
             )
             .
             But
             ,
             the
             Soul
             ,
             when
             she
             has
             in
             her
             
             the
             abstract
             Notion
             of
             Existence
             ,
             has
             an
             Object
             in
             her
             which
             is
             every
             way
             Indivisible
             :
             Therefore
             the
             Soul
             it self
             is
             Indivisible
             or
             Immaterial
             .
             That
             the
             Soul
             has
             the
             Notion
             of
             Existence
             in
             her
             ,
             is
             Evident
             by
             Experience
             ;
             for
             we
             know
             ,
             nay
             cannot
             but
             know
             ,
             that
             we
             have
             the
             Notion
             of
             what
             's
             meant
             by
             the
             word
             [
             is
             ;
             ]
             since
             without
             this
             we
             could
             neither
             Affirm
             nor
             Deny
             .
             And
             ,
             't
             is
             farther
             Demonstrable
             ,
             because
             the
             Soul
             has
             no
             Notion
             at
             all
             in
             it
             but
             
               t●●o
               '
               it
            
             ,
             or
             
               in
               Order
               to
               it
            
             :
             For
             the
             Ens
             or
             Thing
             ,
             
             with
             all
             it's
             Complexion
             of
             Modes
             in
             it
             ,
             which
             constitute
             the
             Individuum
             ,
             is
             no
             more
             formally
             but
             a
             meer
             
               Power
               to
               Existence
            
             ;
             and
             every
             Power
             is
             nothing
             but
             a
             kind
             of
             Order
             ,
             Degree
             ,
             or
             Step
             towards
             it's
             Act
             ;
             nay
             ,
             't
             is
             so
             Confus'd
             a
             Notion
             ,
             staying
             in
             the
             Notion
             of
             
               meer
               Power
            
             ,
             that
             't
             is
             no
             way
             Distinctly
             Intelligible
             without
             some
             Order
             to
             the
             Act
             ,
             from
             which
             all
             Distinct
             Knowledge
             in
             our
             Mind
             ,
             proceeds
             .
             And
             ,
             that
             the
             Notion
             of
             this
             most
             Distinct
             and
             most
             Perfect
             Act
             ,
             call'd
             [
             Existence
             ]
             ,
             is
             every
             way
             Indivisible
             ,
             is
             Evident
             ▪
             For
             ,
             it
             cannot
             be
             Divisible
             Quantitatively
             ,
             or
             Physically
             ,
             (
             that
             is
             Materially
             ;
             )
             since
             all
             such
             Division
             is
             done
             by
             way
             of
             
               Local
               Motion
            
             ,
             that
             is
             ,
             by
             Degrees
             ,
             or
             
               Part
               after
               Part
            
             ;
             whereas
             there
             are
             
               no
               Degrees
            
             ,
             or
             
               Part
               after
               Part
            
             in
             the
             Notion
             of
             meet
             Existence
             .
             We
             no
             sooner
             alter
             the
             
               Actual
               Being
            
             of
             a
             Thing
             ,
             but
             we
             destroy
             it
             ,
             and
             make
             it
             not-bee
             ?
             Nor
             is
             there
             any
             Middling
             or
             Gradual
             passage
             from
             the
             one
             to
             the
             other
             ;
             it
             being
             impossible
             a
             Thing
             should
             
               half-be
               ,
               half-not-be
            
             ,
             or
             (
             which
             is
             the
             same
             )
             
               neither
               be
               ,
               nor
               not
               bee
               .
            
             Again
             ,
             even
             in
             Material
             Things
             ,
             Existence
             presupposes
             all
             the
             Matter
             ,
             Quantity
             ,
             and
             the
             Complexion
             of
             all
             the
             Modes
             which
             constituted
             the
             Individuum
             ,
             nay
             ,
             it
             presupposes
             too
             all
             the
             Motions
             that
             anteceded
             and
             terminated
             the
             precedent
             Operation
             of
             Natural
             Agents
             ,
             which
             caus'd
             the
             perfect
             Determination
             of
             the
             Matter
             ,
             or
             Power
             to
             be
             
               This
               Thing
            
             ,
             which
             fitted
             it
             for
             Existence
             ,
             and
             fixt
             the
             Thing
             in
             
               Actual
               Being
            
             ,
             as
             is
             shown
             above
             ,
             Ch.
             5.
             
             §
             .
             16.
             
             Nor
             is
             the
             Notion
             or
             Nature
             of
             Existence
             Divisible
             Metaphysically
             ,
             by
             our
             framing
             different
             Conceptions
             of
             it
             as
             we
             do
             of
             other
             Objects
             ;
             for
             ,
             being
             in
             it's
             self
             
               most
               Simple
            
             ,
             't
             is
             impossible
             it
             
             should
             afford
             us
             Ground
             to
             make
             different
             Notions
             of
             it
             ;
             as
             appears
             by
             this
             ,
             that
             No
             Wit
             of
             Man
             can
             invent
             or
             assign
             a
             Genus
             or
             a
             Difference
             for
             it
             ,
             nor
             consequently
             resolve
             it
             into
             Metaphysical
             Parts
             by
             Defining
             it
             :
             Therefore
             the
             Notion
             of
             Existence
             is
             every
             way
             Indivisible
             ;
             and
             ,
             consequently
             it
             's
             Subject
             ,
             the
             SOUL
             ,
             is
             also
             Indivisible
             and
             Immaterial
             .
          
           
             8.
             
             We
             come
             now
             to
             consider
             those
             Notions
             which
             are
             Respective
             :
             Which
             directs
             
             us
             in
             the
             first
             place
             to
             re●●ect
             what
             a
             Respect
             (
             in
             common
             )
             means
             ,
             or
             is
             ;
             and
             whether
             it
             can
             be
             any
             
               Material
               Thing
            
             or
             Mode
             of
             Thing
             ;
             or
             can
             be
             represented
             by
             a
             
               Material
               Similitude
            
             .
             A
             Respect
             then
             is
             an
             Order
             ,
             Reference
             ,
             or
             a
             kind
             of
             Alliance
             which
             one
             Thing
             or
             Mode
             has
             to
             another
             .
             Now
             who
             sees
             not
             that
             such
             a
             thing
             as
             Respect
             is
             not
             to
             be
             found
             ,
             nor
             has
             any
             place
             in
             
               Material
               Nature
            
             ?
             There
             are
             nothing
             in
             the
             Material
             World
             but
             such
             and
             such
             Individual
             Bodies
             ;
             each
             of
             which
             has
             it's
             own
             Distinct
             Complexion
             of
             Accidents
             ,
             by
             which
             it
             is
             aparted
             and
             Distinguisht
             from
             all
             others
             ;
             is
             Independent
             on
             them
             ,
             and
             enjoys
             it
             's
             proper
             Existence
             and
             Subsistence
             .
             Each
             stands
             on
             it's
             own
             Bottom
             ,
             without
             having
             any
             thing
             to
             do
             with
             any
             other
             .
             Whence
             comes
             then
             this
             General
             Nature
             (
             as
             it
             w●re
             )
             of
             being
             Respective
             to
             others
             ,
             which
             we
             observe
             is
             found
             in
             all
             the
             Notions
             which
             belong
             to
             all
             the
             last
             Nine
             Predicaments
             ?
             It
             is
             certain
             ,
             that
             all
             our
             Notions
             (
             except
             that
             of
             Existence
             )
             are
             of
             this
             Respective
             Nature
             ,
             as
             appears
             by
             all
             their
             Definitions
             .
             The
             Modes
             or
             Accidents
             do
             respect
             the
             Thing
             or
             Substance
             ,
             as
             a
             kind
             
             of
             Form
             ,
             which
             makes
             it
             be
             such
             ,
             or
             of
             
               such
               ●
               Manner
            
             ,
             as
             they
             are
             apt
             to
             determine
             and
             denominate
             it
             ;
             and
             the
             Thing
             is
             Capable
             to
             Exist
             ,
             and
             so
             respects
             Existence
             as
             it's
             Act
             or
             Perfection
             :
             But
             tho'
             we
             run
             over
             the
             whole
             Beadroll
             of
             Individuums
             in
             the
             world
             ,
             we
             find
             nothing
             in
             any
             of
             them
             which
             answers
             to
             the
             word
             Respect
             .
             Each
             Thing
             is
             what
             it
             is
             ;
             and
             it's
             Accidents
             or
             Modes
             are
             the
             Accidents
             of
             
               that
               Thing
            
             ,
             and
             of
             no
             other
             ;
             or
             respect
             no
             other
             Thing
             but
             that
             which
             is
             their
             Proper
             Subject
             :
             And
             there
             are
             in
             Nature
             nothing
             but
             particular
             Substances
             and
             their
             Accidents
             ;
             nor
             have
             we
             (
             except
             the
             Absolute
             Notion
             of
             Existence
             )
             any
             other
             Natural
             Notions
             .
             There
             is
             indeed
             found
             in
             them
             what
             grounds
             ,
             or
             gives
             the
             Reason
             why
             they
             should
             be
             Referr'd
             to
             another
             or
             respect
             it
             ,
             when
             they
             are
             put
             together
             in
             a
             Comparing
             Power
             .
             But
             where
             is
             this
             
               Reasoning
               Faculty
            
             ,
             or
             
               Comparing
               Power
            
             found
             in
             Matter
             ,
             by
             which
             we
             consider
             ,
             build
             upon
             ,
             and
             make
             use
             of
             this
             Ground
             or
             Reason
             ;
             or
             ,
             which
             is
             Attentive
             to
             lay
             hold
             of
             this
             Reason
             why
             it
             ought
             to
             be
             Referr'd
             ,
             and
             make
             Things
             
               actually
               respect
            
             one
             another
             ;
             and
             thence
             actually
             denominate
             them
             Genera
             or
             
               Species
               ,
               Predicate
            
             or
             
               Subject
               ,
               Inherent
            
             ,
             that
             is
             ,
             Dependent
             for
             their
             Being
             ,
             or
             Independent
             ,
             which
             we
             call
             Subsistent
             :
             This
             Notion
             of
             
               Actual
               Respect
            
             then
             is
             not
             to
             be
             found
             in
             any
             of
             the
             Lordships
             ,
             Territories
             ,
             or
             Purlews
             of
             Material
             Nature
             .
             Hence
             I
             argue
             .
          
           
             9.
             
             That
             Subject
             which
             has
             Affections
             or
             Determinations
             in
             her
             which
             are
             no
             where
             found
             in
             Matter
             ,
             is
             Immaterial
             :
             
             But
             the
             Soul
             is
             the
             Subject
             of
             such
             Operations
             or
             Affections
             ,
             
             (
             
               viz.
               Actual
               Respects
            
             .
             )
             Therefore
             the
             Soul
             is
             Immaterial
             .
          
           
             10.
             
             Demonstration
             VIII
             .
             We
             come
             now
             to
             Quantity
             ,
             and
             we
             discourse
             thus
             .
             We
             
             have
             clearly
             a
             Notion
             of
             a
             Yard
             ,
             or
             of
             a
             
               Mile
               ,
               &c.
            
             and
             have
             truly
             
               in
               our
               Mind
            
             the
             Meaning
             of
             those
             Words
             ,
             and
             the
             Meaning
             of
             them
             is
             a
             
               Real
               Yard
            
             ,
             and
             a
             
               Real
               Mile
            
             ,
             and
             not
             a
             Similitude
             of
             them
             only
             .
             We
             can
             also
             define
             a
             Yard
             and
             a
             Mile
             ;
             and
             ,
             therefore
             ,
             since
             a
             Definition
             tells
             us
             the
             Essence
             of
             a
             Thing
             ,
             we
             have
             ,
             consequently
             ,
             in
             our
             Souls
             the
             Essence
             or
             Nature
             of
             those
             Determinate
             Quantities
             ;
             whence
             the
             Essence
             or
             Nature
             of
             those
             Quantities
             must
             be
             in
             our
             Minds
             first
             ,
             otherwise
             we
             should
             define
             we
             know
             not
             what
             .
             Wherefore
             ,
             since
             (
             by
             Ch.
             6
             ●
             .
             6.
             )
             the
             Form
             denominates
             and
             makes
             a
             Thing
             such
             as
             it self
             is
             ;
             when
             the
             Nature
             of
             a
             Yard
             or
             Mile
             is
             in
             the
             Soul
             ,
             it
             must
             make
             our
             Soul
             a
             Yard
             or
             a
             Mile
             Long
             ,
             if
             this
             were
             done
             after
             the
             manner
             of
             Things
             made
             of
             Matter
             :
             Whence
             ,
             o●●
             Soul
             would
             be
             Extended
             a
             vast
             way
             
               out
               of
            
             our
             Body
             .
             Nay
             ,
             since
             she
             has
             some
             kind
             of
             Notion
             of
             the
             Immense
             Expansion
             of
             the
             Heavens
             ;
             and
             by
             Reflexion
             multiplying
             it
             ,
             (
             as
             she
             easily
             may
             )
             ▪
             can
             also
             have
             a
             Notion
             of
             a
             Million
             of
             times
             more
             ,
             she
             would
             stretch
             her self
             to
             a
             kind
             of
             Ubiquity
             .
             But
             ,
             waving
             the
             Thesis
             of
             the
             
             Thing
             's
             being
             really
             in
             our
             Minds
             
               as
               an
               Object
            
             when
             she
             knows
             it
             ,
             and
             allowing
             or
             supposing
             that
             when
             we
             know
             it
             ,
             there
             is
             only
             a
             Similitude
             or
             Resemblance
             of
             it
             there
             ;
             I
             would
             ask
             ▪
             
             what
             can
             there
             be
             in
             Matter
             that
             can
             resemble
             a
             Yard
             ,
             after
             the
             manner
             we
             find
             in
             Material
             or
             Corporeal
             things
             ,
             unless
             it self
             be
             ,
             some
             way
             or
             other
             ,
             a
             
               Yard
               Long.
            
             It
             must
             be
             some
             sort
             of
             Quantity
             that
             can
             do
             this
             ;
             for
             otherwise
             it
             is
             quite
             Different
             from
             it
             ,
             and
             so
             can
             
               no
               way
               resemble
            
             it
             ;
             and
             ,
             if
             it
             be
             some
             Quantity
             ,
             and
             yet
             it self
             be
             not
             a
             
               Yard
               Long
            
             ,
             it
             must
             necessarily
             be
             either
             more
             than
             a
             Yard
             ,
             or
             less
             than
             a
             Yard
             :
             And
             how
             can
             that
             which
             is
             
               more
               than
               a
               Yard
            
             or
             
               less
               than
               a
               Yard
            
             ,
             represent
             this
             precise
             and
             distinct
             Quantity
             of
             a
             Yard
             ;
             which
             would
             not
             be
             it self
             ,
             were
             it
             never
             so
             little
             either
             more
             or
             less
             than
             it
             is
             .
             As
             certain
             then
             as
             it
             is
             ▪
             that
             
               A
               Yard
               is
               a
               Yard
            
             ,
             or
             
               is
               it self
            
             ,
             so
             certain
             it
             is
             that
             nothing
             does
             or
             can
             resemble
             it
             materially
             ,
             but
             
               Another
               Yard
            
             ;
             which
             (
             as
             is
             lately
             seen
             )
             is
             in
             our
             case
             most
             Absurd
             and
             Impossible
             .
             I
             remember
             I
             prest
             this
             Demonstration
             in
             the
             year
             1658.
             against
             a
             very
             Civil
             and
             Ingenious
             Gentleman
             ,
             who
             was
             a
             Scholar
             of
             Mr.
             
             Hobbs's
             ;
             he
             reply'd
             ,
             that
             the
             least
             Quantity
             imaginable
             might
             represent
             the
             greatest
             ;
             instancing
             in
             the
             
               Scale
               of
               Miles
            
             in
             Maps
             .
             I
             answer'd
             ,
             that
             '
             ere
             we
             can
             say
             ,
             [
             This
             very
             little
             Quantity
             shall
             stand
             for
             a
             very
             Great
             one
             ,
             ]
             or
             ,
             
               This
               Inch
               shall
               stand
               for
               Five
               or
               Ten
               Miles
               ,
            
             we
             must
             have
             the
             exact
             and
             full
             Notions
             of
             Inch
             and
             Mile
             ,
             in
             our
             Minds
             antecedently
             ;
             otherwise
             we
             could
             never
             proportion
             them
             ;
             nor
             could
             we
             even
             understand
             what
             
               The
               Scale
               of
               Miles
            
             meant
             ,
             if
             we
             had
             not
             in
             our
             Understanding
             what
             is
             meant
             by
             the
             word
             [
             Mile
             ,
             ]
             that
             is
             ,
             a
             
               Real
               Mile
            
             ;
             for
             ,
             (
             as
             is
             here
             prov'd
             )
             even
             the
             Similitudes
             of
             a
             Mile
             must
             be
             such
             .
             And
             so
             the
             Question
             returns
             ,
             and
             we
             are
             but
             where
             we
             were
             .
             'T
             is
             most
             
             Evident
             then
             ,
             that
             we
             cannot
             possibly
             have
             in
             our
             Minds
             either
             the
             Nature
             or
             the
             Similitude
             of
             a
             Mile
             ,
             after
             the
             manner
             it
             is
             found
             in
             Matter
             .
             Wherefore
             ,
             it
             is
             in
             us
             ,
             quite
             otherwise
             ,
             that
             is
             ,
             Immaterially
             .
             And
             ,
             since
             it
             has
             not
             this
             Manner
             of
             Being
             from
             the
             Things
             which
             are
             without
             us
             ,
             (
             for
             there
             it
             
               is
               Divisibly
            
             or
             Extendedly
             )
             it
             follows
             necessarily
             ,
             that
             it
             has
             it
             from
             it's
             new
             Subject
             ,
             the
             Soul
             ;
             and
             ,
             consequently
             ,
             that
             the
             Soul
             ,
             which
             imparts
             to
             the
             Nature
             of
             Quantity
             such
             an
             Indivisible
             Manner
             of
             Being
             ,
             is
             it self
             Immaterial
             .
          
           
             11.
             
             Demonstration
             IX
             .
             From
             that
             kind
             of
             Continu'd
             Quantity
             ,
             now
             spoken
             of
             ,
             which
             is
             Permanent
             ,
             we
             come
             to
             
             consider
             that
             other
             sort
             of
             Continu'd
             Quantity
             ,
             which
             is
             Successive
             ,
             call'd
             Motion
             .
             This
             Succession
             or
             Motion
             ,
             tho'
             it
             has
             it's
             Degrees
             of
             Slowness
             or
             Vel●city
             ;
             yet
             ,
             while
             it
             endures
             ,
             as
             it
             is
             in
             Matter
             or
             Nature
             ,
             it
             flows
             or
             goes
             on
             in
             one
             
               Even
               Undistinguisht
            
             Tenour
             ,
             without
             any
             Butts
             or
             Bounds
             terminating
             it
             here
             or
             there
             .
             Now
             ,
             for
             Instance
             ,
             Let
             's
             consider
             this
             Regular
             Motion
             of
             the
             Heavens
             ,
             or
             of
             the
             Sun
             ,
             call'd
             Time
             ;
             and
             we
             shall
             find
             ,
             that
             we
             have
             Notions
             of
             such
             Parts
             of
             it
             ,
             call'd
             an
             Hour
             ,
             a
             Day
             ,
             a
             Year
             ,
             an
             Age
             ,
             
               &c.
               
               Distinct
            
             from
             any
             other
             Quantity
             of
             it
             ,
             as
             much
             as
             we
             have
             of
             any
             two
             Individual
             Things
             which
             are
             most
             perfectly
             Distinguisht
             in
             Nature
             .
             Wherefore
             ,
             since
             this
             Motion
             ,
             call'd
             Time
             ,
             as
             it
             is
             in
             Material
             Nature
             ,
             has
             no
             such
             Actual
             Distinction
             of
             it's
             Parts
             ;
             plainest
             Reason
             assures
             us
             ,
             that
             it
             has
             another
             
             different
             Manner
             of
             Being
             ,
             as
             it
             is
             in
             the
             Soul
             ,
             than
             it
             has
             in
             Matter
             ;
             for
             ,
             
               in
               Matter
            
             ,
             it's
             Parts
             were
             only
             Potential
             ,
             and
             utterly
             Undistinguisht
             ;
             but
             
               in
               the
               Soul
            
             they
             are
             all
             Actual
             ,
             and
             most
             exactly
             Distinguisht
             .
             Wherefore
             ,
             since
             the
             Manner
             of
             Being
             they
             have
             
               in
               Nature
            
             ,
             is
             confessedly
             Material
             ;
             it
             follows
             ,
             that
             that
             contradistinct
             Manner
             of
             Being
             they
             have
             in
             the
             Soul
             must
             forcibly
             be
             Immaterial
             ;
             and
             ,
             consequently
             ,
             the
             Soul
             it
             's
             self
             ,
             which
             gives
             them
             that
             vastly
             distinct
             Manner
             of
             Being
             ,
             must
             necessarily
             it self
             be
             Immaterial
             also
             .
          
           
             12.
             
             Demonstration
             X.
             Divers
             other
             Demonstrations
             might
             be
             drawn
             from
             the
             same
             Head
             :
             I
             shall
             select
             ▪
             one
             .
             
             No
             two
             parts
             of
             Time
             ,
             (
             or
             of
             any
             other
             kind
             of
             Motion
             )
             as
             it
             is
             
               in
               re
            
             ,
             or
             in
             Material
             Nature
             ,
             can
             be
             present
             at
             once
             without
             a
             manifest
             Contradiction
             ;
             for
             it
             would
             make
             some
             Successive
             Quantity
             to
             be
             Simultaneous
             or
             Unsuccessive
             ;
             But
             ,
             in
             the
             Mind
             many
             ,
             and
             great
             Portions
             of
             Time
             are
             
               at
               once
               Present
            
             :
             For
             we
             could
             not
             work
             interiously
             ,
             or
             discourse
             of
             a
             Day
             ,
             v.
             g.
             or
             a
             Year
             ,
             by
             Dividing
             ,
             Multiplying
             or
             Proportioning
             their
             parts
             ,
             if
             those
             parts
             were
             not
             
               all
               at
               once
            
             in
             our
             Minds
             ;
             which
             ,
             since
             ,
             as
             was
             shown
             ,
             they
             could
             not
             be
             as
             they
             are
             in
             Material
             Nature
             ,
             they
             must
             therefore
             be
             there
             Immaterially
             ;
             and
             ,
             consequently
             ,
             our
             Mind
             ,
             their
             Subject
             ,
             is
             Immaterial
             .
             Which
             is
             enforced
             by
             this
             ,
             that
             both
             Past
             and
             Future
             Parts
             of
             Time
             exist
             in
             the
             Soul
             when
             she
             has
             a
             Notion
             of
             them
             ;
             whereas
             't
             is
             direct
             Contradiction
             to
             say
             they
             can
             actually
             exist
             
               in
               re
            
             or
             in
             Matter
             :
             Add
             ,
             That
             our
             
             Soul
             comprizes
             as
             much
             of
             Time
             as
             she
             pleases
             in
             one
             Notion
             ,
             as
             a
             Day
             ,
             a
             Year
             ,
             &c.
             which
             remains
             there
             as
             steadily
             ,
             and
             grounds
             all
             her
             Notions
             about
             it
             as
             firmly
             ,
             as
             if
             it
             were
             the
             most
             Stable
             Thing
             in
             Nature
             .
             So
             that
             the
             very
             Notion
             of
             Succession
             is
             in
             the
             Soul
             Permanently
             ,
             or
             Unsuccessively
             ;
             which
             is
             directly
             contrary
             to
             it's
             Nature
             as
             it
             passes
             in
             the
             Material
             World.
             
          
           
             13.
             
             Demonstration
             XI
             .
             The
             same
             may
             be
             said
             of
             Discrete
             Quantity
             or
             Number
             .
             There
             is
             nothing
             in
             Nature
             but
             
             Individuals
             ,
             each
             of
             which
             is
             properly
             an
             Ens
             ,
             and
             consequently
             ,
             Unum
             ;
             and
             therefore
             ,
             if
             we
             put
             a
             Multitude
             ,
             the
             Unity
             they
             had
             in
             Nature
             is
             lost
             ;
             since
             One
             cannot
             be
             Many
             ;
             nor
             
               Many
               ,
               One
            
             ;
             and
             this
             is
             all
             the
             Unity
             we
             find
             among
             Individual
             Beings
             as
             they
             are
             in
             Matter
             ,
             or
             
               out
               of
               the
               Soul.
            
             Now
             ,
             when
             the
             Soul
             takes
             Many
             or
             More
             of
             these
             together
             ;
             she
             bundles
             up
             even
             those
             Incommunicable
             ,
             Actual
             ,
             and
             perfectly
             Distinct
             Individuums
             ,
             
               at
               her
               pleasure
            
             ;
             and
             tho'
             they
             were
             never
             
               so
               many
            
             ,
             she
             p●●ches
             upon
             what
             Quantity
             of
             them
             she
             lists
             to
             take
             notice
             of
             ,
             and
             gives
             even
             their
             Singularit●●s
             a
             new
             sort
             of
             Unity
             in
             her
             Notion
             ,
             which
             Nature
             never
             gave
             them
             ;
             and
             calls
             this
             Notion
             which
             comprizes
             them
             all
             
               Three
               ,
               Ten
            
             ,
             or
             a
             Hundr●●
             ,
             or
             what
             she
             pleas●s
             .
             Which
             since
             it
             depends
             on
             her
             Choice
             how
             many
             she
             will
             take
             of
             them
             ,
             't
             is
             Evident
             ,
             that
             this
             Union
             was
             not
             given
             them
             by
             the
             Being
             which
             they
             had
             in
             Material
             Nature
             .
             Or
             
               out
               of
               the
               Soul
            
             ,
             where
             they
             were
             altogether
             Distinct
             ,
             and
             one
             of
             them
             has
             nothing
             to
             say
             to
             
             the
             other
             .
             And
             ,
             let
             it
             be
             noted
             ,
             that
             this
             Union
             is
             not
             made
             ,
             as
             Universal
             Notions
             are
             ,
             by
             Abstraction
             ,
             or
             our
             leaving
             out
             the
             Particular
             Considerations
             belonging
             to
             the
             Species
             or
             Inferiour
             Notion
             ,
             and
             only
             taking
             in
             one
             Common
             Consideration
             found
             in
             them
             all
             ,
             there
             being
             a
             fair
             Ground
             in
             Nature
             to
             consider
             them
             on
             that
             fashion
             ;
             But
             this
             Colligation
             of
             many
             into
             
               One
               Number
            
             is
             a
             kind
             of
             Union
             of
             those
             
               whole
               Individuums
            
             in
             despite
             of
             the
             multitude
             of
             their
             Singularities
             ;
             and
             a
             Reducing
             those
             Things
             which
             are
             ultimately
             Determin'd
             ,
             Distinct
             and
             stand
             aloof
             from
             one
             another
             ,
             as
             they
             are
             in
             Material
             Nature
             ,
             to
             a
             
               Close
               Unity
            
             ;
             compacted
             so
             Indivisibly
             and
             Indissolubly
             ,
             that
             the
             least
             part
             added
             or
             detracted
             ,
             that
             Unity
             is
             specifically
             alter'd
             ,
             and
             presently
             becomes
             another
             kind
             of
             Number
             .
             Lastly
             ,
             which
             makes
             this
             Point
             yet
             more
             Evident
             ;
             We
             can
             have
             a
             Material
             Resemblance
             in
             our
             Fancy
             of
             Four
             ,
             Five
             ,
             or
             some
             small
             number
             of
             Natural
             Things
             ;
             and
             have
             in
             our
             Heads
             a
             kind
             of
             Picture
             of
             them
             (
             as
             it
             were
             )
             standing
             
               all
               on
               a
               Row.
            
             But
             't
             is
             impossible
             for
             us
             to
             have
             such
             a
             Lively
             ,
             and
             exactly-Just
             Picture
             of
             a
             Hundred
             ,
             a
             Thousand
             ,
             a
             Million
             ,
             &c.
             so
             as
             to
             see
             clearly
             there
             is
             not
             one
             more
             or
             less
             ;
             and
             yet
             we
             experience
             that
             we
             can
             have
             
               most
               Clear
               ,
               Distinct
            
             ,
             and
             
               Exact
               Notions
            
             of
             These
             ,
             as
             well
             as
             we
             can
             have
             of
             Two
             or
             Three
             ;
             Nor
             do
             we
             look
             upon
             those
             Great
             Numbers
             by
             the
             Eye
             of
             our
             Understanding
             ,
             as
             a
             
               Confused
               Heap
            
             or
             Multitude
             ,
             as
             it
             happens
             when
             we
             see
             a
             great
             Croud
             of
             Men
             standing
             together
             ;
             but
             with
             a
             clear
             and
             perfect
             Discernment
             that
             they
             are
             
               just
               so
               many
            
             ,
             not
             one
             more
             or
             less
             ;
             and
             this
             as
             easily
             as
             we
             can
             know
             Four
             or
             Five
             .
             
             Since
             then
             ,
             in
             the
             way
             of
             Matter
             ,
             nothing
             can
             resemble
             a
             Thousand
             but
             a
             Thousand
             ,
             (
             for
             the
             Resembler
             must
             be
             some
             sort
             of
             Number
             ,
             otherwise
             it
             is
             not
             at
             all
             Like
             it
             ;
             and
             ,
             neither
             
               One
               more
            
             nor
             less
             ;
             that
             it
             is
             must
             it self
             be
             a
             Thousand
             )
             it
             follows
             ,
             that
             the
             Distinct
             and
             Exact
             Notions
             we
             have
             of
             very
             great
             Numbers
             ,
             is
             Immaterial
             ;
             and
             ,
             consequently
             ,
             the
             Soul
             ,
             their
             Subject
             ,
             is
             such
             also
             .
          
           
             14.
             
             Demonstration
             XII
             .
             Come
             we
             now
             to
             these
             Notions
             which
             belong
             to
             the
             Head
             of
             Quality
             ;
             which
             ,
             because
             
             they
             are
             Innumerable
             ,
             we
             will
             instance
             in
             Two
             of
             them
             ,
             
               Sensible
               Qualities
            
             ,
             and
             Figure
             .
             As
             for
             the
             First
             of
             these
             ,
             If
             when
             we
             have
             the
             Notion
             of
             a
             
               Sensible
               Quality
            
             ,
             v.
             g.
             Dry
             or
             Moist
             ,
             the
             Thing
             or
             Body
             thus
             affected
             be
             in
             our
             Mind
             ,
             and
             consequently
             the
             Nature
             of
             those
             Qualities
             ,
             we
             have
             gain'd
             our
             Point
             ,
             and
             prov'd
             ,
             it
             is
             in
             us
             Immaterially
             ,
             it
             being
             evidently
             impossible
             a
             thing
             should
             have
             
               two
               Material
               Manners
            
             of
             Existing
             .
             Nor
             can
             these
             Qualities
             be
             there
             by
             some
             Material
             Representation
             or
             Resemblance
             ;
             For
             what
             can
             resemble
             ▪
             Dryness
             or
             Moistness
             ?
             Whatever
             it
             be
             ,
             it
             must
             be
             some
             other
             
               Sensible
               Quality
            
             ;
             for
             ,
             otherwise
             ,
             it
             would
             be
             
               utterly
               Unlike
            
             it
             ;
             and
             the
             same
             would
             happen
             ,
             were
             it
             a
             Sensible
             Quality
             belonging
             to
             some
             other
             Sense
             than
             that
             of
             the
             Touch
             ,
             v.
             g.
             were
             it
             Whiteness
             or
             Fragrancy
             ,
             which
             belong
             to
             the
             Sight
             and
             Smell
             .
             'T
             is
             Evident
             then
             ,
             that
             nothing
             but
             Dryness
             it self
             can
             represent
             Dryness
             materially
             .
             Wherefore
             ,
             it
             must
             either
             be
             said
             ,
             that
             Dryness
             it self
             is
             in
             the
             Soul
             Immaterially
             ,
             
             or
             not
             at
             all
             ;
             and
             yet
             ,
             that
             we
             have
             i●
             ,
             
               in
               us
            
             ,
             we
             are
             satisfi'd
             ,
             in
             regard
             we
             have
             it
             in
             our
             Notion
             ,
             and
             can
             discourse
             of
             Dryness
             it self
             .
             Again
             ,
             if
             Dryness
             ,
             Moistness
             ,
             and
             all
             other
             Sensible
             Qualities
             be
             in
             the
             Soul
             materially
             when
             she
             knows
             them
             ;
             then
             ,
             as
             they
             did
             in
             Material
             Nature
             affect
             their
             other
             Material
             Subject
             ,
             according
             to
             the
             peculiar
             Genius
             of
             each
             ,
             (
             by
             Ch.
             6.
             
             §
             .
             6.
             )
             so
             they
             must
             affect
             the
             Soul
             too
             after
             the
             
               same
               Manner
            
             ,
             and
             make
             her
             materially
             Dry
             and
             Moist
             .
             And
             ,
             moreover
             ,
             since
             no
             Notions
             are
             ever
             blotted
             out
             of
             the
             Soul
             ,
             she
             would
             also
             be
             
               at
               once
            
             ,
             Moist
             and
             Dry
             ,
             Hot
             and
             Cold
             ,
             White
             ,
             Black
             ,
             Blue
             ,
             Green
             ,
             and
             of
             all
             Colours
             ,
             Rough
             and
             Smooth
             ,
             Fragrant
             and
             Stinking
             ,
             Diaphanous
             and
             Opacous
             ;
             and
             imb●'d
             with
             a
             thousand
             other
             Contrary
             Qualities
             ;
             which
             finee
             they
             could
             not
             be
             all
             of
             them
             Agreeable
             to
             any
             Material
             Nature
             ,
             (
             each
             of
             them
             having
             a
             peculiar
             Constitution
             of
             it's
             own
             )
             they
             must
             needs
             Disorder
             ,
             Distemper
             ,
             and
             Corrupt
             it
             ;
             the
             Effects
             of
             which
             the
             Man
             must
             necessarily
             experience
             ,
             if
             the
             most
             Frincipal
             Part
             of
             him
             ,
             the
             Soul
             ,
             were
             made
             of
             Matter
             ;
             and
             they
             would
             render
             the
             Compound
             affected
             with
             many
             Diseases
             :
             whereas
             yet
             none
             ever
             found
             himself
             in
             the
             least
             Distemper'd
             ,
             Griev'd
             or
             Pain'd
             ▪
             by
             having
             in
             his
             Mind
             the
             Notions
             of
             all
             these
             Opposite
             Qualities
             ,
             and
             ill-agreeing
             Dispositions
             .
          
           
             15.
             
             Demonstration
             XIII
             .
             This
             is
             farther
             enforced
             ,
             because
             ,
             were
             the
             Soul
             (
             which
             is
             confest
             to
             be
             our
             Knowing
             
             Power
             )
             Material
             ,
             all
             these
             Opposite
             Qualities
             ,
             when
             they
             are
             
               in
               that
               Power
            
             ,
             or
             Known
             ,
             must
             be
             perpetually
             Fighting
             ,
             Contrasting
             
             and
             Expelling
             one
             another
             out
             of
             their
             Subject
             ;
             at
             least
             they
             would
             Refract
             one
             another's
             Nature
             ,
             and
             make
             it
             otherwise
             than
             it
             was
             ,
             to
             some
             Degree
             ;
             as
             they
             do
             in
             Material
             Things
             ,
             or
             Bodies
             .
             Whereas
             we
             experience
             that
             they
             ami●ably
             cohabit
             in
             the
             Soul
             ;
             and
             are
             so
             far
             from
             (
             ●●pelling
             one
             another
             out
             of
             the
             Knowing
             Power
             ,
             that
             they
             draw
             their
             Contraries
             
               into
               it
            
             ;
             and
             each
             ●●tters
             one
             another
             as
             an
             Object
             ,
             and
             makes
             it
             more
             distinctly
             Knowable
             ;
             according
             to
             that
             ●●●axim
             ,
             
               Contraria
               juxta
               se
               posita
               magis
               elucescunt
               .
            
             Wherefore
             ,
             since
             to
             put
             those
             Sensible
             Qualities
             ●ither
             Themselves
             to
             be
             in
             our
             Mind
             after
             the
             manner
             they
             are
             
               in
               Matter
            
             ,
             or
             as
             Material
             Similitudes
             of
             them
             ,
             is
             in
             every
             respect
             such
             Incon●●stent
             Nonsense
             ;
             they
             must
             be
             in
             our
             Soul
             Im●aterially
             ;
             or
             (
             which
             is
             the
             same
             )
             our
             Soul
             is
             ●n
             
               Immaterial
               Subject
            
             .
          
           
             16.
             
             Demonstration
             XIV
             .
             The
             same
             is
             Demonstrated
             (
             if
             possible
             )
             more
             evidently
             from
             the
             Notion
             of
             Figure
             .
             
             For
             the
             Soul
             has
             in
             her
             the
             Figures
             of
             all
             things
             that
             ever
             enter'd
             into
             the
             Senses
             ,
             and
             can
             frame
             to
             her self
             Millions
             of
             others
             ;
             Nor
             is
             any
             thing
             that
             is
             once
             in
             her
             (
             as
             will
             be
             prov'd
             )
             ever
             blotted
             out
             of
             her
             ,
             but
             (
             while
             she
             is
             in
             this
             state
             and
             cannot
             work
             without
             the
             Body
             )
             they
             are
             reposited
             there
             habitually
             as
             it
             were
             ,
             nor
             can
             be
             brought
             actually
             into
             Play
             till
             re-excited
             .
             Hence
             I
             argue
             thus
             :
             Were
             these
             Numberless
             Figures
             in
             her
             Materially
             ,
             then
             each
             of
             them
             (
             by
             Prel
             .
             6.
             )
             must
             make
             the
             Soul
             ,
             their
             Subject
             ,
             such
             as
             themselves
             
             are
             ;
             Wherefore
             the
             Soul
             would
             be
             at
             once
             Round
             ▪
             Square
             ,
             Triangular
             ,
             Quadrate
             ,
             Chiliagone
             ,
             C●nical
             ,
             Cylindrical
             ,
             &c.
             
             Nay
             ,
             but
             an
             Inch
             Long
             ▪
             and
             yet
             at
             the
             same
             time
             as
             Long
             as
             a
             Yard
             ,
             or
             a
             Mile
             ;
             she
             having
             in
             her
             the
             Natures
             or
             Notions
             of
             all
             these
             .
             Whence
             also
             ,
             (
             besides
             the
             manifest
             Impossibility
             of
             such
             a
             Position
             ,
             )
             those
             Figures
             ,
             interfering
             with
             one
             another
             ,
             would
             ,
             all
             of
             them
             ,
             be
             defaced
             and
             blunder'd
             ,
             and
             leave
             nothing
             but
             one
             Confus'd
             and
             Indeterminate
             Figure
             ,
             of
             which
             we
             could
             never
             have
             any
             Notion
             :
             Whereas
             yet
             't
             is
             Evident
             by
             Experience
             that
             we
             have
             a
             Clear
             and
             Distinct
             Notion
             of
             each
             of
             them
             ;
             and
             can
             judge
             and
             discourse
             about
             each
             of
             them
             as
             exactly
             as
             if
             we
             had
             none
             but
             
               that
               one
            
             Figure
             in
             our
             Mind
             .
             If
             it
             be
             reply'd
             by
             the
             Atheists
             ,
             that
             our
             Soul
             being
             Material
             ,
             these
             Figures
             may
             be
             in
             
               several
               Parts
            
             of
             her
             ;
             besides
             the
             Incredibility
             that
             the
             Soul
             should
             have
             so
             many
             thousand
             several
             Apartments
             in
             her
             ,
             and
             that
             one
             of
             them
             should
             just
             light
             into
             
               that
               one
            
             Part
             ,
             and
             
               no
               other
            
             hit
             upon
             the
             same
             place
             and
             so
             confound
             that
             former
             ;
             we
             may
             ,
             moreover
             ,
             reflect
             that
             each
             of
             those
             Figures
             are
             not
             represented
             to
             our
             Mind
             in
             a
             small
             Imperceptible
             Extension
             ,
             but
             in
             a
             very
             Visible
             or
             Large
             Appearance
             ;
             and
             therefore
             ,
             when
             there
             are
             so
             many
             thousands
             of
             them
             ,
             their
             Quantity
             ,
             so
             often
             multiply'd
             ,
             would
             be
             extended
             to
             a
             vast
             Space
             beyond
             our
             Body
             ,
             as
             was
             shown
             above
             §
             .
             10.
             
             Wherefore
             it
             is
             concluded
             ,
             that
             't
             is
             absolutely
             Impossible
             those
             Figures
             ,
             thus
             clearly
             and
             distinctly
             known
             ,
             should
             be
             in
             our
             Soul
             materially
             ,
             or
             Quantitatively
             ,
             or
             as
             such
             Qualities
             are
             in
             Matter
             ;
             and
             that
             ,
             therefore
             the
             Soul
             ,
             their
             Subject
             ,
             is
             necessarily
             Immaterial
             .
          
           
           
             17.
             
             Demonstration
             XV.
             We
             experience
             that
             we
             〈…〉
             in
             us
             ▪
             Universal
             Notions
             ,
             or
             ●…er
             Notions
             of
             an
             Universal
             ,
             
             〈…〉
             of
             Man
             ,
             Body
             or
             Ens
             
               in
               Com●…
            
             ;
             and
             the
             same
             may
             be
             said
             of
             the
             
               Summum
               Genus
            
             of
             every
             Accident
             or
             Mode
             ,
             viz.
             Quantity
             ,
             Quality
             ,
             &c.
             〈…〉
             their
             respective
             Species
             .
             We
             find
             we
             can
             dis●…rse
             ,
             nay
             write
             whole
             Treatises
             of
             each
             of
             ●…ose
             Universals
             ,
             as
             such
             ;
             nay
             more
             ,
             that
             each
             〈…〉
             them
             has
             a
             kind
             of
             Unity
             belonging
             to
             it self
             ,
             which
             it
             had
             not
             in
             Nature
             ,
             or
             Matter
             ,
             where
             ●ere
             is
             found
             nothing
             but
             Individuums
             constituted
             and
             Determin'd
             by
             such
             a
             Complexion
             of
             Accidents
             ;
             none
             of
             which
             are
             found
             in
             Universals
             ,
             which
             are
             Indetermin'd
             and
             abstract
             from
             them
             all
             .
             Therefore
             this
             
               Manner
               of
               Existence
            
             which
             
               Universals
               ▪
            
             have
             in
             the
             Soul
             ,
             is
             contrary
             to
             the
             Nature
             of
             Existing
             in
             Matter
             ;
             and
             ,
             consequently
             ,
             both
             they
             and
             the
             Soul
             ,
             by
             which
             ,
             and
             in
             which
             ,
             Universals
             have
             this
             manner
             of
             Existence
             ,
             are
             Immaterial
             .
          
           
             18.
             
             Demonstration
             XVI
             .
             The
             same
             is
             clearly
             Demonstrated
             from
             the
             Soul's
             Manner
             of
             Working
             by
             Abstract
             Notions
             .
             
             For
             Example
             ,
             we
             can
             frame
             divers
             Abstract
             Notions
             or
             Conceptions
             of
             the
             Self-same
             Individual
             Thing
             ;
             v.
             g.
             a
             Stone
             ;
             which
             we
             can
             consider
             as
             Extended
             ,
             hard
             ,
             Rough
             ,
             Cold
             ,
             Moist
             ,
             Heavy
             ,
             Round
             ,
             &c.
             
             And
             thence
             have
             the
             Abstract
             Notions
             of
             Quantity
             ,
             Hardness
             ,
             Roundness
             ,
             &c.
             
             Now
             ,
             that
             which
             is
             signify'd
             by
             each
             of
             those
             Words
             being
             materially
             the
             Thing
             it self
             ,
             (
             in
             regard
             
             they
             have
             of
             their
             own
             Nature
             no
             Being
             ,
             nor
             are
             Capable
             of
             Being
             of
             themselves
             alone
             )
             and
             yet
             none
             of
             them
             being
             the
             Whole
             Thing
             ;
             it
             follows
             ,
             that
             the
             Thing
             ,
             by
             being
             thus
             diversely
             conceiv'd
             ,
             becomes
             evidently
             ,
             some
             way
             or
             other
             ,
             Divided
             by
             our
             Mind
             ,
             or
             as
             it
             is
             there
             :
             For
             one
             of
             those
             Parts
             after
             it
             is
             thus
             separated
             or
             Divided
             by
             the
             Mind
             is
             
               not
               ,
               in
               the
               Mind
               ,
               Another
               ,
            
             since
             ▪
             they
             are
             deny'd
             of
             one
             another
             :
             Quantity
             is
             not
             Weight
             ,
             nor
             is
             Roundness
             ,
             Roughness
             ;
             and
             the
             same
             may
             be
             said
             of
             all
             the
             rest
             .
             Hence
             I
             argue
             .
             It
             is
             Evident
             ,
             that
             there
             is
             some
             kind
             of
             Division
             of
             that
             Whole
             Thing
             made
             
               in
               our
               Mind
            
             ,
             when
             the
             Thing
             is
             thus
             Abstractedly
             ,
             Partially
             or
             Inadequately
             Conceiv'd
             :
             But
             this
             Division
             is
             not
             made
             after
             a
             Quantitative
             or
             Material
             Manner
             ;
             for
             those
             parts
             of
             Body
             which
             are
             Divided
             Materially
             ,
             do
             ,
             after
             the
             Division
             is
             made
             ,
             
               exist
               apart
            
             in
             Nature
             ,
             and
             become
             so
             many
             Wholes
             ,
             as
             is
             manifest
             in
             a
             Lump
             of
             Earth
             or
             Lead
             ;
             whereas
             these
             Parts
             ,
             thus
             Separated
             by
             the
             Soul
             ,
             cannot
             
               exist
               at
               all
            
             but
             in
             the
             Whole
             and
             by
             it's
             Existence
             ,
             having
             none
             of
             their
             own
             .
             Therefore
             ,
             this
             Division
             made
             by
             the
             Soul
             ,
             conceiving
             the
             Thing
             
               by
               piece-meal
            
             ,
             is
             made
             after
             a
             manner
             not
             competent
             to
             Material
             Parts
             ,
             or
             a
             Material
             Divider
             :
             Wherefore
             ,
             this
             manner
             of
             Division
             ,
             and
             ,
             consequently
             ,
             the
             Soul
             ,
             that
             made
             it
             ,
             and
             is
             the
             Subject
             in
             which
             't
             is
             made
             ,
             is
             of
             an
             Immaterial
             Nature
             .
          
           
             19.
             
             Demonstration
             XVII
             .
             This
             leads
             us
             to
             the
             Second
             Operation
             of
             our
             Understanding
             ,
             
             Iudging
             ;
             which
             Compounds
             again
             ▪
             those
             thus-divided
             Parts
             .
             Iudging
             then
             is
             an
             Actual
             
             Referring
             or
             Comparing
             the
             Predicate
             to
             the
             Subject
             ,
             in
             order
             to
             see
             the
             Truth
             or
             Falshood
             in
             Propositions
             ;
             which
             Referring
             (
             when
             either
             done
             interiourly
             in
             the
             Mind
             ,
             or
             exprest
             in
             Words
             )
             we
             call
             Predicating
             ;
             whence
             also
             we
             
               ●…sely
               refer
            
             those
             Predicates
             ,
             which
             ,
             as
             they
             〈…〉
             
               our
               Minds
            
             ,
             are
             
               diversely
               Referrable
            
             to
             the
             S●…ect
             ;
             as
             is
             seen
             in
             the
             Predicables
             of
             Porphyrius
             .
             B●●
             this
             
               Referring
               Actually
            
             one
             Notion
             or
             Thing
             ●…other
             cannot
             be
             perform'd
             by
             Matter
             ,
             (
             as
             is
             ●…'d
             above
             ,
             §
             .
             8
             ,
             9.
             )
             where
             we
             argu'd
             from
             〈…〉
             Notion
             of
             Respect
             in
             common
             .
             Again
             ,
             All
             o●●
             Predication
             is
             a
             Composition
             ,
             and
             such
             a
             one
             as
             answers
             to
             the
             Division
             lately
             made
             ,
             (
             which
             it
             ●…upposes
             )
             and
             therefore
             is
             of
             the
             same
             Nature
             ●…
             ▪
             But
             ,
             that
             Division
             (
             as
             is
             prov'd
             §
             .
             18.
             )
             could
             not
             be
             made
             by
             a
             Material
             Agent
             ;
             nor
             ,
             consequently
             ,
             could
             this
             Composition
             which
             answers
             ●o
             it
             ,
             and
             is
             of
             the
             same
             Nature
             ,
             be
             made
             by
             such
             an
             Agent
             .
             Therefore
             the
             Soul
             ,
             in
             which
             this
             Composition
             is
             made
             ,
             is
             Immaterial
             .
             Of
             this
             Metaphysical
             Composition
             and
             Division
             ,
             see
             Chap.
             1.
             
             ●
             .
             23.
             
          
           
             20.
             
             Corollary
             I.
             Hence
             is
             clearly
             seen
             the
             reason
             why
             Angels
             do
             not
             thus
             Divide
             and
             Compound
             ,
             when
             
             they
             know
             ,
             but
             all
             passes
             in
             them
             by
             Simple
             and
             Simultaneous
             Intuition
             ,
             viz.
             Because
             they
             have
             no
             Abstracted
             Conceptions
             ;
             as
             having
             no
             Senses
             which
             receive
             Different
             Impressions
             from
             Outward
             Objects
             ,
             as
             we
             have
             ;
             and
             therefore
             
             they
             cannot
             frame
             Iudgments
             ,
             as
             we
             do
             ,
             by
             Connecting
             Notions
             or
             Predicating
             .
             Whence
             ,
             they
             must
             either
             not
             know
             
               at
               all
            
             ,
             which
             is
             against
             the
             nature
             of
             an
             Intelligence
             or
             Intellectual
             Creature
             ,
             which
             is
             a
             
               Pure
               Act
            
             ;
             or
             else
             they
             must
             know
             the
             Whole
             Thing
             at
             once
             Intuitively
             .
          
           
             21.
             
             Demonstration
             XVIII
             .
             But
             to
             come
             nearer
             that
             Operation
             of
             our
             Soul
             call'd
             Iudging
             .
             All
             our
             Affirmative
             
             Judgments
             are
             (
             as
             Logick
             shows
             )
             made
             by
             the
             Copula
             [
             is
             ,
             ]
             which
             connects
             the
             two
             Terms
             :
             But
             't
             is
             impossible
             to
             conceive
             that
             what
             is
             meant
             by
             [
             is
             ]
             should
             be
             represented
             by
             a
             Material
             Resemblance
             ▪
             A
             Painter
             may
             delineate
             Caesar
             but
             't
             is
             impossible
             to
             Pourtray
             by
             Particles
             of
             Matter
             ,
             tho'
             never
             so
             artificially
             laid
             together
             ,
             that
             
               Caesar
               [
               is
            
             ]
             or
             [
             was
             ,
             ]
             He
             may
             paint
             him
             Fighting
             ,
             and
             (
             putting
             that
             Action
             had
             ever
             been
             )
             it
             would
             signifie
             he
             was
             once
             ,
             because
             What
             
               Acts
               ,
               IS
            
             :
             But
             ,
             what
             Pencil
             ,
             or
             what
             Colours
             ,
             can
             ever
             signifie
             that
             that
             Action
             ever
             [
             was
             ?
             ]
             This
             must
             come
             from
             an
             Intelligent
             Mind
             ,
             which
             ,
             having
             the
             Notion
             of
             [
             Existence
             ]
             in
             it
             ,
             consented
             it
             should
             be
             signify'd
             by
             [
             is
             ,
             ]
             or
             [
             was
             ;
             ]
             or
             else
             it
             must
             ever
             remain
             Unknown
             ,
             tho'
             Apelles
             had
             set
             himself
             to
             resemble
             it
             .
             The
             most
             Delicate
             Subtilty
             of
             Parts
             can
             no
             more
             avail
             here
             than
             if
             it
             had
             been
             drawn
             in
             those
             of
             the
             largest
             size
             ;
             
               Actual
               Being
            
             ,
             as
             we
             experience
             ,
             abstracts
             from
             ,
             or
             is
             Indifferent
             to
             Greatness
             and
             Littleness
             ;
             and
             all
             the
             Materials
             which
             a
             Painter
             uses
             are
             Indifferent
             to
             
             Being
             and
             Not-being
             ,
             and
             are
             equally
             apt
             to
             re●●●sent
             things
             that
             are
             ,
             as
             things
             that
             
               are
               not
            
             .
             ●dd
             ,
             that
             whatever
             is
             pourtray'd
             by
             Matter
             ,
             must
             have
             
               part
               after
               part
            
             ,
             or
             
               one
               part
               out
               of
               another
            
             ;
             whereas
             the
             Notion
             of
             Existence
             ,
             or
             that
             which
             is
             signify'd
             by
             the
             word
             [
             IS
             ,
             ]
             is
             
               every
               way
               Indivisible
            
             ,
             and
             has
             
               no
               parts
               at
               all
            
             ,
             as
             is
             shown
             ,
             Demonstration
             6.
             
          
           
             22.
             
             Demonstration
             XIX
             .
             The
             same
             is
             (
             perhaps
             )
             more
             forcibly
             demonstrated
             from
             the
             Third
             Operation
             of
             our
             Mind
             ,
             
             Discourse
             ,
             or
             Ratiocination
             .
             For
             First
             ,
             this
             consists
             of
             Propositions
             and
             Judgments
             ,
             and
             therefore
             is
             prov'd
             ,
             Dem.
             19.
             and
             21.
             )
             not
             to
             be
             perform●ble
             by
             Matter
             .
             Secondly
             ,
             Discourse
             is
             the
             Deducing
             a
             Conclusion
             ,
             from
             the
             Connexion
             which
             the
             two
             Extremes
             in
             the
             Premisses
             have
             with
             a
             Third
             ;
             which
             kind
             of
             Connexion
             is
             call●d
             
               Inference
               ,
               Deduction
               ,
               P●●ving
               ,
               Argumentation
               ,
               Ratiocination
            
             ;
             and
             ,
             if
             the
             Medium
             be
             Proper
             ,
             
               Demonstration
               .
               Discourse
            
             then
             being
             evidently
             such
             a
             Connexion
             of
             Propositions
             ,
             I
             ask
             ,
             In
             what
             Soil
             or
             Territory
             in
             Nature
             do
             Propositions
             grow
             ?
             Not
             in
             Material
             Nature
             ;
             since
             no
             Division
             or
             Composition
             of
             those
             kind
             of
             Metaphysical
             Parts
             ,
             of
             which
             Propositions
             consist
             can
             be
             made
             in
             Matter
             ,
             or
             performed
             by
             a
             Material
             Divider
             or
             Compounder
             ,
             as
             has
             been
             lately
             shown
             .
             Again
             ,
             to
             what
             Material
             Cement
             ,
             or
             Connecting
             Virtue
             ,
             conceiveable
             in
             Bodies
             ,
             can
             this
             
               Close
               Coherence
            
             ,
             which
             (
             if
             the
             Terms
             be
             Proper
             and
             
               rightly
               order'd
            
             ,
             is
             absolutely
             Indissoluble
             )
             owe
             it's
             Origine
             ?
             Nor
             to
             Quantity
             ,
             whose
             Coherence
             
             is
             Continuity
             ;
             for
             this
             is
             by
             a
             great
             force
             Dissoluble
             ,
             whereas
             the
             Connexion
             we
             speak
             of
             is
             above
             all
             Material
             Force
             ;
             Nor
             can
             all
             the
             Strength
             or
             Nerves
             of
             Natural
             Causes
             ,
             strain'd
             to
             exert
             their
             utmost
             Efforts
             ,
             not
             that
             of
             Canons
             shattering
             the
             Hardest-Walls
             ,
             or
             of
             Powder
             riuing
             asunder
             the
             most
             impenetrable
             Rocks
             ,
             be
             able
             to
             solve
             a
             Good
             Argument
             ,
             or
             tear
             in
             pieces
             the
             Connexion
             of
             it's
             Terms
             .
             Nor
             can
             their
             Indissolubleness
             be
             owing
             to
             some
             Tenacious
             or
             Glutinous
             Quality
             .
             Nor
             are
             those
             parts
             of
             a
             Conclusive
             Discourse
             hook'd
             or
             clung
             together
             by
             means
             of
             their
             Figure
             ,
             as
             Epicurus
             pretended
             of
             his
             Atomes
             :
             Nor
             any
             way
             but
             by
             the
             Reason
             of
             the
             Sequel
             or
             Consequence
             ,
             which
             (
             as
             has
             been
             demonstrated
             in
             my
             Method
             ,
             B.
             3.
             
             L.
             1.
             
             §
             .
             3.
             )
             is
             built
             on
             a
             self-evident
             or
             Identical
             Proposition
             ;
             which
             
               First
               Truth
            
             is
             so
             Invincibly
             Strong
             ,
             that
             sooner
             may
             all
             Material
             Nature
             crumble
             to
             Dust
             ,
             and
             be
             reduced
             to
             a
             Chaos
             ,
             than
             such
             a
             Proposition
             can
             be
             Solv'd
             or
             made
             False
             .
             Wherefore
             this
             Connexion
             of
             Notions
             found
             in
             our
             Judgments
             which
             are
             True
             ,
             is
             of
             a
             Strength
             above
             all
             Matter
             or
             Quantity
             ;
             and
             of
             a
             
               more
               Stable
            
             ,
             and
             ,
             consequently
             ,
             of
             a
             Superiour
             Nature
             to
             all
             Material
             Beings
             :
             Whence
             follows
             ,
             (
             that
             both
             It
             ,
             and
             the
             Subject
             in
             which
             it
             is
             ,
             the
             Soul
             ,
             )
             are
             Immaterial
             .
          
           
             23.
             
             Demonstration
             XX.
             The
             same
             is
             evidently
             deduced
             hence
             ,
             that
             all
             the
             Notions
             in
             the
             Soul
             are
             most
             determinately
             
             such
             to
             an
             Indivisible
             ;
             even
             tho'
             they
             be
             of
             things
             which
             in
             their
             own
             Nature
             ,
             as
             they
             stand
             in
             Matter
             ,
             are
             Indeterminate
             .
             For
             Example
             :
             There
             
             ●●●●
             Body
             in
             Material
             Nature
             which
             is
             exactly
             ●●
             Mathematically
             Square
             ,
             Round
             or
             Triangular
             ,
             ●●
             reason
             of
             the
             perpetual
             turmoil
             of
             Natural
             Causes
             Acting
             and
             Re-acting
             ;
             which
             ,
             making
             Impressions
             upon
             one
             another
             ,
             are
             perpetually
             〈◊〉
             their
             Surfaces
             or
             Figures
             :
             Nay
             ,
             tho'
             Art
             ●oes
             it't
             utmost
             to
             assist
             Nature
             by
             drawing
             Fi●●●●●
             with
             the
             most
             Exact
             Instruments
             ,
             yet
             a
             〈◊〉
             Microscope
             will
             tell
             us
             ,
             that
             there
             will
             be
             〈◊〉
             Extancies
             ,
             Cavities
             and
             Irregularities
             ,
             which
             〈◊〉
             not
             with
             the
             Figures
             which
             are
             in
             our
             〈◊〉
             :
             Whence
             were
             they
             not
             more
             accurately
             ●●●●●ated
             in
             our
             Minds
             than
             they
             can
             be
             drawn
             ●●
             Matter
             ,
             all
             our
             Mathematical
             Demonstrations
             ,
             which
             proceed
             upon
             their
             being
             such
             to
             an
             ●ndivisible
             ,
             would
             be
             render'd
             Incondusive
             .
             From
             whence
             it
             comes
             ,
             that
             we
             fancy
             to
             our selves
             ●●●ts
             in
             Lines
             ,
             and
             Instants
             in
             Time
             ,
             which
             are
             ●●
             Indivisibles
             .
             Nay
             ,
             't
             is
             Evident
             ,
             That
             
               all
               No●…
            
             whatever
             do
             admit
             of
             no
             Degrees
             ,
             but
             are
             
               Indivisibly
               such
            
             as
             we
             conceive
             them
             ;
             and
             are
             〈◊〉
             to
             Numbers
             ,
             in
             which
             the
             least
             Addition
             ●●
             Detraction
             alters
             it
             quite
             ,
             and
             makes
             it
             
               ano●…
               ▪
            
             Which
             appears
             hence
             ,
             because
             every
             least
             〈◊〉
             in
             any
             of
             them
             ,
             if
             known
             by
             us
             ,
             is
             a
             
               ●●w
               Respect
            
             ,
             or
             a
             
               New
               Consideration
            
             ,
             that
             is
             ,
             a
             
               ●●w
               Notion
            
             .
             Whence
             is
             concluded
             ,
             That
             the
             ●●ject
             ,
             our
             Soul
             ,
             which
             gives
             these
             Modes
             an
             ●●●●visible
             Being
             
               in
               her self
            
             ,
             which
             they
             had
             not
             ●●
             Matter
             ,
             is
             also
             it self
             of
             an
             Indivisible
             and
             Immaterial
             Nature
             .
          
           
             24.
             
             Demonstration
             XXI
             .
             Hence
             
             is
             demonstrated
             ,
             that
             the
             Soul
             is
             of
             her
             own
             Nature
             a
             
               Pure
               Act
            
             ;
             it
             being
             the
             Property
             of
             the
             Act
             
             to
             Determine
             ,
             and
             of
             the
             Power
             or
             Matter
             to
             cause
             Indetermination
             and
             Conf●sion
             ;
             Whence
             follows
             ,
             that
             that
             which
             Determines
             
               most
               perfectly
            
             ,
             or
             to
             
               an
               Indivisible
            
             ,
             has
             
               no
               Matter
               at
               all
            
             in
             it
             ;
             but
             is
             of
             it
             's
             own
             peculiar
             Nature
             ;
             and
             ,
             consider'd
             according
             to
             her self
             only
             ,
             a
             
               Pure
               Act
            
             ,
             and
             therefore
             Immaterial
             .
          
           
             25.
             
             Demonstration
             XXII
             .
             Numberless
             are
             the
             Demonstrations
             ,
             and
             (
             to
             the
             shame
             
             of
             Atheists
             be
             it
             spoken
             )
             as
             many
             as
             the
             Soul
             has
             particular
             Acts
             or
             Objects
             ,
             to
             evince
             her
             Immateriality
             ,
             and
             consequently
             ,
             her
             Immortality
             .
             I
             have
             rather
             hinted
             a
             few
             of
             them
             here
             ,
             than
             endeavour'd
             to
             enumerate
             them
             all
             ,
             or
             pursue
             them
             home
             ,
             as
             they
             might
             deserve
             .
             Only
             I
             hope
             ,
             that
             the
             Grounds
             I
             have
             laid
             ,
             and
             the
             Way
             I
             have
             taken
             in
             my
             Proofs
             ,
             may
             exci●●
             some
             others
             to
             add
             many
             other
             Demonstrations
             ,
             (
             as
             occasion
             invites
             )
             and
             enforce
             these
             I
             have
             here
             touch'd
             upon
             ,
             to
             a
             fuller
             and
             clearer
             Eviction
             of
             this
             Preliminary
             Point
             to
             
               all
               Religion
            
             .
             I
             shall
             only
             add
             this
             Last
             Demonstration
             .
             We
             have
             Notions
             in
             our
             Minds
             of
             Indivisibles
             ,
             of
             Negations
             ,
             Privations
             ,
             of
             Non-Ens
             ,
             of
             Chimera's
             ,
             of
             Chrystal
             Mountains
             ,
             a
             Golden
             Earth
             ,
             and
             innumerable
             such
             ,
             which
             we
             can
             frame
             to
             our selves
             at
             pleasure
             .
             We
             are
             most
             Certain
             ,
             all
             these
             are
             in
             our
             Minds
             ,
             as
             Objects
             of
             our
             Simple
             Apprehensions
             because
             we
             know
             ,
             and
             have
             
               in
               us
            
             the
             Meanings
             of
             those
             Words
             which
             signifie
             them
             ;
             as
             also
             ,
             because
             we
             can
             ,
             by
             our
             
               Iudgment
               ,
               admit
            
             some
             of
             them
             as
             Possible
             ,
             and
             reject
             others
             as
             Impossible
             ;
             which
             we
             could
             not
             do
             ,
             unless
             we
             had
             the
             Natures
             
             (
             as
             it
             were
             )
             of
             each
             of
             them
             in
             our
             Understanding
             before
             we
             come
             to
             judge
             of
             them
             ;
             otherwise
             we
             should
             Admit
             and
             Reject
             
               we
               know
               not
               what
            
             ,
             nor
             why
             ;
             which
             we
             are
             sure
             we
             
               do
               not
            
             .
             Nay
             ,
             we
             can
             by
             a
             Reflex
             Act
             ,
             have
             a
             Notion
             of
             their
             Formalities
             as
             Distinct
             from
             ,
             or
             Superadded
             to
             the
             Subjects
             they
             are
             conceiv'd
             to
             affect
             :
             Now
             none
             of
             these
             ,
             (
             formally
             conceiv'd
             )
             can
             ,
             with
             any
             shew
             of
             Sense
             ,
             have
             any
             Being
             in
             Nature
             or
             Matter
             ,
             some
             of
             them
             being
             formally
             Non-Entities
             ,
             others
             Chimerical
             ,
             which
             is
             in
             a
             manner
             the
             same
             .
             Therefore
             this
             Distinct
             Being
             they
             have
             in
             our
             Mind
             ,
             as
             Objects
             of
             our
             Simple
             Apprehension
             ,
             is
             most
             incontestably
             Immaterial
             ;
             and
             therefore
             their
             Subject
             ,
             the
             Soul
             ,
             is
             such
             also
             .
          
           
             To
             clear
             the
             Meaning
             of
             some
             Words
             we
             have
             us'd
             ,
             and
             to
             meet
             with
             some
             Objections
             ,
             I
             thought
             fit
             to
             subjoyn
             these
             following
             Notes
             .
          
           
             26.
             
             Note
             I.
             I
             fear
             that
             when
             we
             say
             ,
             the
             Soul
             is
             of
             an
             Indivisible
             Nature
             ,
             some
             Readers
             who
             are
             not
             well
             vers'd
             in
             Metaphysicks
             ,
             should
             be
             apt
             to
             apprehend
             
             that
             we
             take
             the
             word
             [
             Indivisible
             ,
             ]
             in
             a
             Mathematical
             Sense
             ,
             and
             mean
             she
             is
             Indivisible
             as
             a
             Point
             is
             ;
             or
             so
             little
             ,
             that
             there
             is
             not
             Space
             enough
             for
             the
             least
             possible
             Divider
             to
             come
             between
             the
             Parts
             of
             it
             ,
             and
             ,
             so
             Divide
             it
             :
             And
             hence
             they
             may
             imagine
             it
             Inconceiveable
             ,
             that
             all
             these
             several
             Notions
             or
             Natures
             of
             things
             which
             are
             in
             our
             Knowledge
             ,
             and
             so
             many
             Innumerable
             Operations
             should
             all
             be
             Compriz'd
             and
             Transacted
             in
             so
             narrow
             a
             room
             as
             is
             a
             Point
             ,
             or
             a
             
               Quantitative
               Indivisible
            
             .
             But
             the
             thing
             is
             
               quite
               otherwise
            
             .
             Those
             kind
             of
             Indivisibles
             ,
             call'd
             
             Points
             ,
             and
             such
             like
             ,
             have
             no
             Positive
             Being
             in
             Nature
             ;
             but
             ,
             because
             we
             must
             conceive
             a
             Finite
             Line
             ,
             whose
             every
             Part
             (
             it
             being
             some
             Quantity
             )
             is
             Divisible
             ,
             has
             an
             End
             ;
             hence
             ,
             this
             End
             ,
             or
             (
             as
             we
             may
             call
             it
             )
             No-fartherness
             of
             Quantity
             is
             
               no
               Quantity
            
             ,
             and
             therefore
             (
             Quantity
             being
             Divisibility
             )
             it
             is
             
               not
               Quantitative
            
             ,
             nor
             Divisible
             ,
             but
             Indivisible
             .
             Now
             ,
             those
             Ends
             or
             Not-Beings
             of
             Quantity
             we
             call
             Points
             or
             Surfaces
             ,
             according
             to
             the
             Respective
             Quantities
             which
             they
             are
             conceiv'd
             to
             terminate
             .
             So
             likewise
             Continuative
             Indivisibles
             ,
             which
             some
             do
             imagine
             in
             Quantity
             ,
             and
             suppose
             them
             to
             be
             in
             the
             midst
             of
             all
             Quantitative
             Beings
             ,
             can
             mean
             no
             more
             in
             any
             good
             Sense
             ,
             but
             that
             ,
             let
             us
             divide
             any
             Continu'd
             Quantity
             where
             we
             please
             ;
             the
             Parts
             ,
             when
             Divided
             ,
             becoming
             so
             many
             Wholes
             ,
             will
             ,
             for
             the
             same
             reason
             ,
             be
             each
             of
             them
             Terminated
             ,
             as
             that
             
               Greater
               Whole
            
             was
             ;
             Whence
             some
             conceit
             ,
             that
             these
             result
             ,
             as
             it
             were
             ,
             from
             that
             Division
             ;
             only
             they
             change
             their
             Office
             ,
             and
             are
             become
             Terminative
             now
             ,
             whereas
             they
             were
             before
             Continuative
             ;
             and
             that
             they
             were
             potentially
             in
             that
             Former
             Whole
             before
             ,
             and
             are
             only
             of
             late
             Discluded
             .
             For
             ,
             Because
             we
             call
             this
             sort
             of
             Quantity
             Continu'd
             ,
             it
             being
             the
             Genius
             of
             such
             Mis-Speculaters
             ,
             whenever
             they
             are
             at
             a
             plunge
             ,
             to
             invent
             some
             New
             Entity
             to
             do
             the
             Job
             ,
             they
             cannot
             apprehend
             how
             Quantitative
             Parts
             should
             cohere
             ,
             but
             by
             this
             Cement
             of
             Continuative
             Indivisibles
             .
             Not
             considering
             that
             't
             is
             the
             Nature
             ,
             Entity
             ,
             or
             Unity
             peculiar
             to
             Quantity
             ,
             to
             be
             Continu'd
             
               of
               it's
               self
            
             :
             For
             ,
             it
             's
             Essence
             being
             Divisibility
             ,
             and
             what
             's
             Divisible
             ,
             or
             has
             only
             a
             Power
             to
             be
             Divided
             quantitatively
             ,
             (
             or
             a
             Power
             to
             be
             
               made
               More
            
             according
             
             to
             the
             Respect
             of
             Quantity
             )
             
               not
               being
               Actually
               thus
               Divided
            
             ;
             and
             ,
             what
             's
             
               not
               Actually
               thus
            
             Divided
             ,
             or
             
               made
               more
            
             ,
             is
             (
             out
             of
             the
             force
             of
             the
             Terms
             )
             
               Actually
               One
            
             according
             to
             the
             notion
             of
             Quantity
             ,
             which
             kind
             of
             Quantitative
             Unity
             we
             call
             Continuity
             ,
             to
             contra-distinguish
             it
             from
             
               Discrete
               Quantity
            
             ,
             the
             Parts
             of
             which
             are
             actually
             and
             really
             Divided
             and
             Separated
             ,
             and
             only
             Ty'd
             into
             One
             Number
             by
             the
             Operation
             or
             Consideration
             of
             the
             Mind
             ,
             as
             is
             shewn
             above
             :
             Hence
             ,
             whatever
             Bodies
             have
             Quantity
             in
             them
             ,
             are
             by
             It
             ,
             as
             by
             the
             Formal
             Cause
             ,
             
               Quantitatively
               One
            
             ,
             or
             Continu'd
             ,
             without
             any
             other
             assistance
             .
             Another
             Reason
             ,
             or
             rather
             the
             main
             Errour
             which
             led
             those
             Schoolmen
             into
             that
             Groundless
             Conceit
             ,
             was
             their
             Fan●ying
             that
             there
             are
             
               Actual
               Parts
            
             in
             every
             Compound
             ▪
             particularly
             in
             Quantity
             ;
             the
             contrary
             to
             which
             is
             Demonstrated
             ,
             Ch.
             1.
             
             §
             .
             27.
             
             No
             wonder
             then
             ,
             such
             a
             Fundamental
             Truth
             in
             Metaphysicks
             being
             violated
             ,
             those
             Gentlemen
             have
             faln
             into
             these
             absurd
             Tenets
             about
             Indivisibles
             ;
             especially
             being
             apt
             to
             conceit
             ,
             that
             whenever
             we
             have
             a
             diverse
             Conception
             or
             Notion
             in
             our
             Mind
             ,
             there
             is
             a
             New
             Entity
             
               in
               re
            
             answering
             to
             it
             adequately
             ;
             even
             tho'
             sometimes
             the
             Object
             of
             that
             Conception
             be
             purely
             a
             Non-Ens
             .
          
           
             27.
             
             Note
             II.
             When
             therefore
             we
             say
             ,
             that
             an
             Angel
             or
             a
             Soul
             is
             Indivisible
             ,
             however
             we
             are
             forced
             to
             use
             a
             Negative
             
             Manner
             of
             Expression
             ,
             because
             we
             have
             no
             Proper
             Notion
             of
             a
             Spiritual
             Substance
             ;
             we
             do
             not
             intend
             to
             express
             by
             that
             word
             a
             meer
             Negation
             ,
             as
             we
             did
             in
             those
             Indivisibles
             call'd
             Points
             ;
             but
             the
             
               most
               Positive
               Being
            
             that
             can
             
             be
             ,
             next
             to
             that
             of
             GOD
             himself
             .
             Which
             I
             show
             thus
             .
             Ens
             ,
             and
             all
             other
             Common
             Notions
             ,
             (
             as
             is
             Demonstrated
             in
             my
             
               Method
               to
               Science
            
             ,
             B.
             1.
             
             L.
             3.
             )
             is
             Divided
             by
             More
             and
             Less
             of
             the
             Common
             Notion
             of
             Ens
             ;
             or
             ▪
             by
             being
             
               more
               Capable
               of
               Being
            
             or
             Existing
             .
             Thus
             far
             Logick
             ;
             which
             teaches
             us
             how
             to
             Divide
             our
             General
             Notions
             by
             Proper
             ,
             or
             Intrinsecal
             Differences
             :
             The
             Supreme
             Science
             of
             Metaphysicks
             ,
             which
             treats
             of
             the
             Essence
             of
             Things
             ,
             takes
             up
             the
             Thesis
             ,
             and
             pursues
             it
             thus
             .
             The
             Essence
             or
             Nature
             of
             Body
             ,
             consisting
             of
             Power
             and
             Act
             ,
             or
             Matter
             and
             Form
             ,
             has
             ,
             consequently
             ,
             in
             it's
             Bowels
             a
             Ground
             of
             .
             Separability
             of
             one
             from
             the
             other
             ,
             or
             of
             Dissolution
             and
             Destruction
             of
             that
             Compound
             Ens
             ;
             whenee
             it
             is
             
               Less
               Capable
               of
               Being
            
             ,
             as
             having
             a
             constant
             
               Capacity
               of
               Not-Being
            
             woven
             into
             it's
             very
             Nature
             :
             Whereas
             ,
             the
             other
             Species
             of
             
               Ens
               ,
               [
               Spirit
            
             ,
             ]
             being
             of
             it's
             own
             peculiar
             Nature
             ,
             or
             as
             't
             is
             contradistinguisht
             from
             Body
             ,
             a
             
               Pure
               Act
            
             ,
             without
             any
             Power
             in
             it
             to
             become
             
               another
               Ens
            
             ,
             that
             is
             ,
             without
             Matter
             in
             it
             ;
             has
             ,
             on
             the
             contrary
             ,
             
               no
               Composition
            
             in
             it
             ,
             nor
             Power
             ,
             by
             means
             of
             which
             it
             might
             come
             to
             lose
             it's
             Act
             or
             Form
             ;
             and
             ,
             therefore
             ,
             it
             is
             of
             it
             's
             own
             Nature
             
               Indissoluble
               ,
               ●ncorruptible
            
             ,
             and
             Immortal
             .
             The
             very
             Terms
             evincing
             ,
             that
             what
             has
             
               no
               Composition
            
             in
             it
             as
             to
             it's
             Entity
             ,
             is
             of
             it's
             own
             Nature
             Incapable
             of
             Dissolution
             as
             to
             it
             's
             Entity
             ;
             that
             is
             ,
             (
             not
             
               Mathematically
               Indivisible
            
             ,
             as
             our
             former
             Note
             shew'd
             ,
             but
             )
             Metaphysically
             or
             Entitatively
             Indivisible
             ;
             and
             therefore
             not
             obnoxious
             to
             lose
             it's
             Unity
             or
             Entity
             .
             Wherefore
             ,
             the
             best
             ,
             most
             Positive
             ,
             and
             most
             Proper
             Notion
             we
             can
             have
             of
             a
             Spiritual
             Being
             ,
             is
             ,
             that
             it
             is
             a
             
               Pure
               Act
            
             ,
             which
             has
             an
             Incomparably
             
             Greater
             Capacity
             of
             Being
             than
             Body
             has
             ;
             and
             consequently
             it
             is
             of
             a
             Superiour
             and
             far
             more
             Noble
             Nature
             in
             the
             Line
             of
             Ens.
             Whence
             follows
             ,
             that
             it
             comprehends
             eminently
             in
             it self
             the
             whole
             Inferiour
             Nature
             of
             Body
             ;
             and
             ,
             being
             a
             
               Pure
               Act
            
             essentially
             ,
             and
             consequently
             essentially
             Active
             ,
             (
             or
             rather
             Acting
             )
             it
             has
             a
             Power
             or
             Virtue
             in
             it
             ,
             (
             if
             nothing
             hinders
             it's
             proceeding
             to
             Action
             )
             to
             order
             ,
             dispose
             of
             or
             alter
             that
             Inferiour
             and
             meerly
             Passive
             
               Ens
               ,
               [
               Material
               Nature
            
             ,
             ]
             as
             it
             pleases
             .
          
           
             28.
             
             Note
             III.
             The
             Spiritual
             Nature
             of
             the
             Soul
             then
             transcending
             in
             it's
             Essence
             this
             
             Corporeal
             World
             ,
             made
             of
             the
             Perishable
             Rubbish
             of
             Base
             Matter
             ;
             and
             ,
             thence
             ,
             containing
             in
             it self
             after
             a
             manner
             Proper
             to
             it's
             own
             Nature
             ,
             that
             is
             Intellectually
             or
             Indivisibly
             ,
             (
             taking
             this
             word
             as
             explain'd
             above
             )
             all
             the
             Natures
             ,
             Powers
             ,
             Modes
             ,
             Operations
             ,
             Existence
             ,
             Duration
             ,
             Succession
             ,
             &c.
             that
             ever
             did
             or
             can
             belong
             to
             Material
             Nature
             :
             there
             can
             be
             no
             wonder
             that
             all
             these
             (
             as
             we
             have
             shown
             in
             our
             several
             Demonstrations
             )
             are
             compriz'd
             ,
             and
             can
             exist
             in
             the
             Soul
             's
             Spiritual
             Nature
             ,
             as
             in
             a
             Higher
             Orb
             of
             Being
             ;
             comprehending
             ,
             
               after
               it's
               manner
            
             ,
             all
             that
             can
             be
             in
             the
             Lower
             and
             Narrower
             one
             of
             Body
             .
             Nor
             can
             it
             shock
             any
             considerate
             Man
             ,
             that
             the
             Operations
             proper
             to
             the
             Soul
             should
             be
             Inexplicable
             according
             to
             Physical
             Principles
             ,
             or
             transcend
             the
             Notions
             of
             Bodily
             Substances
             ,
             and
             their
             Modes
             ,
             which
             we
             receive
             by
             means
             of
             the
             Senses
             and
             the
             Phantasms
             they
             imprint
             ,
             which
             makes
             them
             so
             unsuitable
             to
             Fancy
             ;
             and
             yet
             I
             
             am
             sure
             this
             is
             all
             that
             the
             Impugners
             of
             this
             Doctrine
             have
             to
             build
             upon
             or
             object
             :
             For
             ▪
             
               not
               one
            
             Objection
             drawn
             from
             a
             Metaphysical
             Medium
             did
             they
             ever
             produce
             ;
             tho'
             nothing
             is
             more
             Evident
             ,
             than
             't
             is
             ,
             that
             only
             These
             can
             have
             any
             force
             against
             us
             ,
             or
             do
             them
             any
             service
             .
          
           
             29.
             
             Note
             IV.
             As
             my
             First
             and
             Second
             Note
             show
             ▪
             how
             grosly
             those
             short-sighted
             Speculaters
             do
             mistake
             ,
             
             while
             they
             conceit
             that
             the
             Essence
             of
             the
             Soul
             is
             Indivisible
             after
             the
             manner
             of
             a
             
               Mathematical
               Point
            
             ;
             so
             they
             fall
             into
             a
             parallel
             Errour
             ,
             by
             misunderstanding
             me
             ,
             when
             I
             say
             ,
             that
             all
             the
             Operations
             of
             a
             Spiritual
             Nature
             are
             perform'd
             
               in
               an
               Instant
            
             .
             For
             ,
             they
             imagine
             ,
             that
             I
             mean
             by
             the
             word
             [
             Instant
             ,
             ]
             an
             Indivisible
             of
             that
             
               Successive
               Motion
            
             ,
             call'd
             Time
             ;
             Whence
             their
             Fancy
             is
             stunn'd
             ,
             and
             they
             are
             at
             a
             strange
             Wonderment
             to
             conceive
             how
             so
             many
             several
             Acts
             ,
             following
             (
             as
             it
             were
             )
             and
             depending
             on
             one
             another
             ,
             can
             be
             begun
             and
             ended
             in
             one
             such
             Instant
             .
             Whereas
             ,
             tho'
             I
             use
             the
             Word
             ,
             partly
             ,
             (
             arguing
             
               ad
               h●minem
            
             )
             because
             They
             do
             so
             ;
             partly
             ,
             because
             't
             is
             hard
             to
             find
             another
             Word
             to
             signifie
             the
             Opposite
             to
             Succession
             ;
             yet
             I
             mean
             there
             by
             the
             word
             [
             Instant
             ]
             such
             an
             
               Indivisible
               Duration
            
             ,
             as
             is
             directly
             Contradictory
             to
             the
             whole
             Nature
             of
             
               Quantitative
               Succession
            
             ,
             and
             corresponds
             (
             if
             that
             improper
             word
             ,
             which
             signifies
             a
             kind
             of
             Commensuration
             ,
             may
             be
             here
             allow'd
             )
             to
             all
             the
             Successive
             Motion
             Bodies
             ever
             had
             ,
             or
             can
             have
             ;
             nay
             ,
             which
             eminently
             comprehends
             it
             all
             ,
             under
             the
             Notion
             of
             Duration
             ,
             (
             as
             was
             shown
             lately
             )
             as
             the
             Essence
             of
             a
             Spirit
             ,
             being
             
             of
             a
             Superiour
             Nature
             ,
             does
             (
             as
             was
             shown
             lately
             )
             eminently
             comprehend
             in
             it self
             the
             Essence
             of
             Body
             under
             the
             Notion
             of
             Ens
             or
             Being
             .
             Nay
             ,
             it
             seems
             to
             differ
             from
             Eternity
             (
             which
             is
             the
             Duration
             proper
             to
             GOD
             ,
             and
             which
             in
             an
             Inferiour
             Degree
             it
             resembles
             )
             only
             in
             this
             ,
             that
             it
             does
             not
             include
             
               Impossibility
               of
               not-being
            
             ;
             for
             it
             centers
             in
             it self
             ●●
             the
             Differences
             of
             Time
             ,
             Past
             ,
             Present
             and
             Fu●●●●
             by
             comprehending
             them
             all
             ,
             and
             therefore
             is
             call'd
             Aeuiternity
             .
             Wherefore
             ;
             when
             I
             say
             that
             all
             the
             Spiritual
             Operations
             of
             a
             Spirit
             are
             in
             ●…stant
             ,
             I
             only
             mean
             ,
             that
             they
             have
             such
             a
             Duration
             as
             befits
             a
             
               Pure
               Act
            
             ,
             which
             being
             devoid
             ●●
             Matter
             ,
             and
             ,
             consequently
             of
             Quantity
             ,
             can
             have
             
               no
               Successiveness
            
             in
             it
             .
             Whence
             ,
             pursuing
             ●…sely
             ,
             and
             keeping
             strictly
             to
             the
             Reflex
             Notions
             I
             ●ave
             of
             Spiritual
             Nature
             as
             contradistinguisht
             from
             that
             which
             is
             Material
             or
             Corporeal
             ,
             and
             from
             ,
             the
             Duration
             Proper
             to
             each
             of
             them
             ,
             I
             must
             beg
             leave
             to
             recede
             ,
             in
             this
             particular
             ,
             from
             s●me
             Philosophers
             and
             Divines
             of
             most
             celebrated
             ●ame
             ,
             and
             Greatest
             Eminency
             ;
             and
             to
             declare
             ,
             that
             I
             cannot
             at
             all
             conceive
             what
             a
             First
             and
             
               Se●…h
               Instant
            
             in
             the
             Duration
             of
             a
             
               Pure
               Act
            
             ,
             (
             or
             a
             Spirit
             )
             can
             signifie
             .
             For
             ,
             since
             their
             Duration
             has
             no
             
               Parts
               after
               Parts
            
             ,
             as
             the
             Successive
             Duration
             of
             Bodies
             has
             ,
             if
             it
             endures
             or
             is
             at
             all
             ,
             it
             has
             it's
             
               Whole
               Duration
            
             ;
             and
             ,
             so
             ,
             all
             Second
             and
             Third
             Instants
             are
             Insignificant
             ,
             and
             seem
             to
             have
             their
             Origin
             from
             an
             Imaginary
             Correspondence
             to
             a
             Mathematical
             Instant
             of
             Time
             ;
             which
             Mistake
             we
             have
             lately
             rectify'd
             .
             And
             ,
             seeing
             Succession
             ,
             in
             what
             ever
             Thing
             or
             Mode
             of
             Thing
             it
             is
             ,
             must
             signifie
             
               Part
               after
               Part
            
             ,
             which
             (
             as
             both
             Logick
             and
             Metaphysicks
             demonstrate
             ,
             )
             is
             the
             very
             Notion
             of
             
             Quantity
             ;
             whoever
             puts
             Succession
             ,
             or
             
               Part
               after
               Part
            
             ,
             in
             any
             Modes
             belonging
             to
             a
             
               Pure
               Act
            
             ,
             or
             a
             Spirit
             ,
             does
             put
             those
             Modes
             ,
             and
             ,
             consequently
             ,
             it
             's
             Subject
             ,
             to
             be
             Quantitative
             or
             Material
             ;
             that
             is
             ,
             he
             puts
             A
             
               Pure
               Act
            
             to
             be
             
               no
               Pure
               Act
            
             ,
             which
             is
             a
             Contradiction
             .
          
           
             30.
             
             From
             the
             foregoing
             Demonstrations
             ,
             that
             the
             Soul
             is
             Immaterial
             ,
             our
             Grand
             Conclusion
             is
             Demonstratively
             
             evinc'd
             ,
             That
             
               Man's
               Soul
               is
               IMMORTAL
            
             .
             First
             ,
             Because
             ,
             being
             Immaterial
             ,
             she
             is
             a
             
               Pure
               Act
            
             in
             the
             Line
             of
             Being
             ;
             whence
             she
             has
             
               no
               Composition
            
             in
             her
             under
             the
             Notion
             of
             Ens
             ;
             only
             which
             can
             render
             her
             capable
             of
             Dissolution
             or
             losing
             her
             Unity
             ;
             and
             ,
             consequently
             ,
             her
             Entity
             .
             Secondly
             ,
             Because
             Matter
             is
             the
             only
             Power
             to
             become
             a
             
               New
               Ens
            
             ;
             and
             ,
             consequently
             ,
             the
             only
             Principle
             of
             Corruption
             or
             Mortality
             ,
             that
             is
             ,
             of
             Mutation
             according
             to
             the
             Notion
             of
             Entity
             ,
             as
             has
             been
             demonstrated
             ,
             Ch.
             1.
             
             §
             .
             19.
             
             Lastly
             ,
             Because
             for
             what
             reason
             Bodies
             are
             
               corruptible
               ,
               viz.
            
             Because
             ,
             they
             are
             compounded
             of
             Matter
             and
             Form
             ;
             for
             the
             same
             reason
             ,
             the
             Soul
             being
             Immaterial
             ,
             or
             a
             
               Pure
               Act
            
             ,
             is
             Incorruptible
             or
             Immortal
             .
             So
             that
             we
             may
             as
             well
             deny
             that
             Bodies
             can
             be
             Corrupted
             ,
             as
             affirm
             ,
             that
             the
             Soul
             
               can
               die
            
             or
             
               cease
               to
               be
            
             ;
             either
             by
             her
             own
             Nature
             ,
             she
             having
             no
             Ground
             of
             losing
             her
             Being
             ,
             in
             her
             own
             Intrinsecal
             Constitution
             ;
             nor
             by
             the
             Operation
             of
             all
             Natural
             Causes
             ;
             because
             all
             
               their
               Action
            
             has
             Passion
             answering
             to
             it
             ,
             which
             cannot
             be
             produced
             ,
             when
             there
             wants
             the
             only
             Passive
             Principle
             ,
             Matter
             .
             
             She
             can
             then
             only
             lose
             her
             Existence
             by
             the
             Omnip●●ence
             of
             her
             Great
             Creatour
             working
             Mirac●●ously
             ;
             nor
             ,
             can
             it
             be
             ,
             that
             it
             should
             work
             this
             ;
             unless
             it
             be
             Agreeable
             to
             his
             other
             Divine
             Attributes
             ;
             and
             it
             has
             been
             as
             yet
             never
             shown
             by
             any
             ,
             that
             Annihilation
             can
             consist
             with
             them
             ;
             but
             ,
             on
             the
             contrary
             ,
             it
             has
             been
             shown
             by
             us
             ,
             that
             it
             is
             hi●hly
             .
             Repugnant
             to
             them
             .
             See
             
               Raillery
               De●…
               ▪
            
             from
             Pag.
             41.
             to
             pag.
             52.
             
          
           
             
               MEDITATION
               .
            
             
               AT
               length
               ,
               my
               Soul
               ,
               after
               a
               tedious
               Iourney
               of
               thy
               Thoughts
               ,
               travelling
               thro'
               all
               the
               vast
               Reg●●●
               of
               those
               Inferiour
               Essences
               of
               ●odies
               ,
               thou
               hast
               arriv'd
               at
               thy
               
               
                 Self
                 ▪
              
               Thy
               Individuation
               ,
               which
               g●●●
               thee
               thy
               
                 particular
                 Degree
              
               of
               Rationality
               ,
               is
               ,
               in
               this
               State
               ,
               best
               learn'd
               ▪
               from
               thy
               
                 Material
                 Compart
              
               ;
               to
               whose
               Pre-existent
               size
               and
               pitch
               thou
               wast
               adjusted
               ;
               but
               thy
               Peculiar
               
                 Nature
                 it self
              
               ,
               can
               only
               be
               known
               from
               the
               Genius
               of
               ●●
               
                 Interiour
                 Operations
              
               as
               they
               proceed
               from
               Thee
               ,
               and
               are
               Proper
               to
               thee
               .
               But
               ,
               ●ow
               ,
               or
               by
               what
               Vehicle
               ,
               came
               the
               Knowledge
               of
               those
               Operations
               into
               thy
               Understanding
               ?
               They
               are
               ,
               as
               has
               been
               shown
               at
               large
               ,
               Immaterial
               ,
               and
               of
               a
               Contrary
               Nature
               to
               Quantitative
               Beings
               ;
               whence
               ,
               they
               could
               not
               enter
               by
               the
               Senses
               ,
               nor
               be
               imprinted
               as
               those
               Natural
               Notions
               were
               which
               were
               Directly
               Stampt
               in
               thee
               .
               Nothing
               therefore
               but
               thy
               own
               Reflexion
               ,
               comparing
               thy
               Operations
               with
               those
               of
               Bodies
               ;
               and
               seeing
               These
               to
               be
               of
               a
               quite
               Contrary
               Genius
               to
               Those
               ,
               could
               give
               thee
               this
               knowledge
               of
               thy self
               .
               
               Which
               shews
               that
               the
               First
               Lesson
               to
               be
               learn'd
               by
               all
               those
               Speculaters
               who
               study
               Thee
               ,
               is
               ,
               that
               they
               m●●●
               abstract
               from
               Fancy
               ,
               and
               
                 lay
                 aside
              
               ,
               and
               transcend
               all
               the
               Objects
               of
               our
               Senses
               and
               all
               Corporeal
               Phantasms
               ;
               otherwise
               they
               can
               never
               reach
               thy
               Indivisible
               Essence
               ;
               tke
               want
               of
               knowing
               which
               Preliminary
               Rule
               has
               made
               so
               many
               Unskilful
               Thinkers
               degrade
               their
               own
               Soul
               from
               the
               Dignity
               which
               the
               Author
               of
               ▪
               Nature
               has
               given
               it
               ;
               and
               to
               apprehend
               it
               to
               be
               Material
               or
               Mortal
               .
               'T
               is
               only
               the
               
                 Connexion
                 of
                 Notions
              
               ,
               (
               the
               Proper
               Act
               of
               the
               Comparing
               Power
               ▪
               call'd
               REASON
               )
               in
               which
               all
               
                 Formal
                 Truth
              
               consists
               ,
               which
               could
               elevate
               thy
               Thoughts
               above
               th●se
               
                 Baser
                 Objects
              
               ,
               and
               bring
               thee
               to
               frame
               a
               Iust
               Conception
               of
               thy Self
               .
               Our
               Body
               cannot
               see
               it
               's
               own
               Face
               but
               by
               Reflexion
               from
               a
               Looking-glass
               ;
               Nor
               canst
               thou
               gain
               knowledge
               of
               thy
               Immaterial
               Essence
               ▪
               but
               by
               the
               Spiritual
               Mirrour
               of
               thy
               own
               Understanding
               ;
               which
               Reflects
               thee
               upon
               thy self
               ,
               by
               considering
               the
               nature
               oF
               thy
               own
               Interiour
               Acts
               ,
               and
               how
               they
               differ
               from
               those
               which
               are
               produced
               by
               
                 Bodily
                 Substances
              
               .
               Nothing
               is
               easier
               to
               discern
               than
               't
               is
               ,
               that
               all
               Corporeal
               Operations
               are
               perform'd
               
                 Part-after
                 Part
              
               ,
               and
               therefore
               have
               Parts
               or
               Quantity
               in
               them
               ▪
               Nor
               is
               any
               consideration
               more
               facil
               and
               obvious
               than
               to
               conclude
               thence
               that
               their
               Subjects
               are
               ,
               of
               their
               own
               Nature
               ,
               Dissoluble
               ,
               Perishable
               ,
               and
               (
               if
               they
               be
               Living
               Things
               )
               Mortal
               .
               And
               ,
               I
               may
               presume
               ,
               ●●
               have
               seen
               Demonstrations
               enow
               alledg'd
               to
               manifest
               ,
               that
               the
               Operations
               of
               our
               Soul
               ,
               and
               of
               all
               the
               Objects
               ,
               as
               they
               are
               
                 in
                 her
              
               when
               she
               knows
               them
               ,
               and
               ,
               consequently
               ,
               our
               Soul
               her self
               ,
               which
               is
               their
               Subject
               ,
               is
               of
               a
               quite
               Contrary
               ,
               or
               rather
               Contradictory
               Nature
               ;
               and
               ,
               therefore
               ,
               is
               Incorporeal
               ,
               Immaterial
               ,
               Unquantitative
               ,
               Indissoluble
               and
               Immortal
               .
               Nay
               ,
               
               ●●●
               sh●wn
               ,
               §
               .
               4.
               
               That
               the
               Natural
               Notions
               of
               all
               〈…〉
               who
               use
               even
               
                 Common
                 R●●●●xion
              
               ,
               does
               in
               a
               manner
               imbue
               
               ●●
               with
               this
               Sentiment
               .
               Which
               ren●ers
               the
               Atheists
               void
               o●…ll
               Exc●se
               ;
               and
               give●
               us
               just
               occasion
               to
               fear
               that
               't
               is
               Perversity
               of
               Will
               ,
               and
               not
               Weakness
               of
               Understanding
               ,
               which
               makes
               them
               disacknowledge
               it
               .
               They
               w●●●d
               ▪
               live
               like
               Libertines
               and
               at
               large
               ,
               or
               ,
               as
               the
               ●…ure
               expresses
               it
               ,
               like
               
                 Sons
                 of
                 Belial
                 ,
                 sine
                 jugo
              
               ;
               ●…
               ,
               placing
               all
               their
               Affections
               on
               the
               Pleasures
               or
               ●…ts
               of
               this
               Life
               ,
               they
               are
               loath
               to
               think
               there
               〈…〉
               be
               any
               Future
               State
               ,
               in
               which
               they
               should
               be
               〈◊〉
               to
               an
               account
               .
               The
               Goodness
               of
               Rational
               Nature
               which
               their
               Creatour
               had
               given
               them
               ,
               could
               not
               but
               〈…〉
               and
               upbraid
               them
               that
               they
               had
               deprav'd
               that
               N●●●●e
               ,
               and
               wrong'd
               the
               Best
               Order
               of
               the
               World
               by
               ●…centious
               Debaucheries
               .
               Wherefore
               ,
               their
               Thoughts
               ,
               (
               ●●
               St.
               Paul
               says
               )
               thus
               
                 accusing
                 themselves
              
               by
               the
               ●…inct
               of
               the
               
                 Law
                 writ
                 in
                 their
                 hearts
              
               ,
               they
               endea●●●●'d
               to
               stifle
               all
               those
               Truths
               which
               could
               put
               them
               〈◊〉
               an
               apprehension
               of
               a
               future
               reckoning
               ;
               and
               thence
               ●●ey
               willingly
               entertain'd
               the
               opinion
               ,
               that
               there
               being
               〈…〉
               survivency
               of
               the
               Soul
               ,
               Death
               would
               Seal
               an
               ●●●esty
               for
               all
               their
               Extravagancies
               ,
               and
               cancel
               all
               ●…
               ,
               Debts
               .
               And
               ,
               for
               the
               same
               reason
               ,
               they
               were
               ●●th
               to
               think
               there
               was
               a
               GOD
               who
               govern'd
               the
               ●●●ld
               ;
               lest
               ,
               being
               Just
               ,
               he
               should
               severely
               punish
               them
               〈…〉
               abusing
               the
               Nature
               he
               had
               given
               them
               ,
               and
               for
               ●…olating
               the
               Universal
               Law
               of
               the
               World
               which
               he
               〈…〉
               establisht
               .
            
             
               But
               ,
               leaving
               those
               poor
               Miscreants
               as
               Objects
               of
               〈…〉
               Pity
               ,
               after
               we
               have
               charitably
               
               ●●de●vour'd
               ,
               to
               our
               best
               Power
               ,
               to
               ●…ctifie
               and
               convince
               their
               Reason
               ;
               
               et
               us
               ,
               (
               which
               most
               concerns
               us
               )
               look
               home
               to
               our selves
               ;
               and
               take
               care
               that
               
                 We
                 ▪
              
               to
               whom
               God
               has
               given
               the
               Knowledge
               (
               or
               Belief
               )
               that
               our
               Soul
               is
               Immo●●al
               ,
               be
               not
               beaten
               with
               as
               
                 many
                 stripes
              
               as
               They
               ;
               if
               we
               neglect
               to
               guide
               our
               lives
               according
               to
               that
               Principle
               which
               we
               profess
               and
               acknowledge
               to
               be
               True
               ;
               the●
               which
               ,
               if
               it
               be
               a
               Truth
               ,
               't
               is
               Self-evident
               ,
               that
               nothing
               can
               more
               highly
               ,
               or
               more
               nearly
               concern
               as
               ▪
               The
               more
               Evident
               it
               is
               ,
               the
               more
               indispensable
               obligation
               it
               lays
               upon
               us
               to
               follow
               it
               in
               our
               Practice
               and
               the
               more
               Inexcusable
               we
               shall
               be
               if
               we
               neglect
               that
               Duty
               .
               Our
               own
               Clear
               Reason
               has
               shown
               as
               ,
               that
               our
               Soul
               ,
               it
               being
               of
               a
               Spiritual
               Nature
               ,
               or
               ●
               
                 Pure
                 Act
              
               ,
               is
               Superiour
               ,
               and
               ,
               in
               the
               Heraldry
               ●●
               Being
               ,
               of
               a
               far
               Nobler
               Extraction
               than
               is
               all
               t●●
               Great
               Heap
               of
               Rubbish
               ,
               Matter
               ;
               and
               ,
               therefore
               ,
               i●
               of
               more
               Intrinsick
               worth
               than
               all
               this
               Visible
               Worl●
               Not
               an
               Operation
               of
               thine
               ,
               not
               an
               Object
               that
               is
               ●●
               thy
               Knowing
               Power
               ,
               but
               ,
               if
               well
               reflected
               on
               ,
               info●●
               us
               clearly
               of
               this
               Great
               and
               most
               Important
               Tr●●
               How
               Unreasonable
               then
               ,
               and
               Unnatural
               would
               it
               ●●
               in
               us
               not
               to
               bestow
               our
               Chief
               ,
               if
               not
               Only
               car●
               ,
               ●●
               provide
               for
               the
               Eternal
               Welfare
               of
               our
               Soul
               ,
               which
               ●●
               so
               Precious
               in
               it self
               ;
               and
               so
               neerly
               ally'd
               to
               Us
               ,
               t●●
               't
               is
               a
               Part
               ,
               and
               by
               far
               the
               Best
               Part
               of
               this
               Thing
               ●●
               are
               ,
               call'd
               
                 Man
                 :
                 What
                 will
                 it
                 profit
                 a
                 Man
              
               (
               say●●
               who
               is
               the
               Eternal
               Wisdom
               )
               
                 to
                 gain
                 the
                 Who●●
                 World
                 and
                 lose
                 his
                 own
                 Soul
                 ?
              
               How
               
                 Senseless
                 ●●
                 Foolish
              
               must
               we
               appear
               in
               the
               Sight
               of
               GOD
               and
               ●●
               
               Angels
               ●o
               prefer
               the
               Conveniencies
               of
               this
               Mome●tary
               Life
               ,
               (
               for
               all
               Time
               ,
               could
               we
               live
               while
               it
               l●st
               is
               but
               a
               Moment
               to
               the
               Endless
               Duration
               of
               a
               Spir●●
               before
               the
               M●ans
               to
               
                 live
                 Eternally
              
               Happy
               in
               the
               O●●●●
               
               How
               Vile
               ,
               to
               enslave
               our
               Affections
               here
               to
               Riches
               ,
               ●●●●o●eal
               Pleasures
               ,
               or
               Airy
               Honour
               ,
               which
               are
               so
               in●●itely
               below
               us
               ,
               being
               indeed
               nothing
               but
               Shining
               Clay
               ,
               well
               figur'd
               and
               colour'd
               Earth
               ,
               and
               Articulate
               Air
               ;
               which
               are
               ,
               perhaps
               the
               Basest
               of
               all
               Material
               Beings
               ?
               What
               Generous
               heart
               ,
               if
               not
               infatuated
               even
               to
               Madness
               ,
               would
               so
               debase
               his
               Dignity
               as
               to
               
                 subject
                 himself
              
               ,
               and
               all
               his
               dearest
               Concerns
               ,
               to
               his
               Underling
               or
               Slave
               ;
               and
               such
               a
               Slave
               as
               will
               certainly
               ruin
               him
               by
               his
               over-kind
               Condescendency
               ?
               Knowledge
               and
               Virtue
               are
               the
               Only
               True
               ,
               and
               the
               ●●●t
               Perfections
               of
               our
               Soul
               ,
               while
               she
               is
               in
               the
               Way
               to
               her
               
                 Last
                 End
              
               :
               Whence
               we
               may
               be
               Certain
               they
               ●●●
               Agreeable
               to
               her
               Nature
               .
               The
               Increase
               in
               these
               gives
               her
               Growth
               and
               Strength
               ;
               and
               ,
               consequently
               must
               advance
               her
               towards
               the
               Right
               End
               for
               which
               Nature
               ordain'd
               her
               :
               Whereas
               ,
               what
               's
               made
               of
               this
               corruptible
               Trash
               ,
               Matter
               ,
               must
               needs
               
               depress
               ●er
               High-born
               Nature
               ,
               and
               disgrace
               her
               Extraction
               .
               ●●deed
               ,
               those
               Material
               Creatures
               ,
               may
               ,
               by
               our
               Sober
               ●se
               of
               them
               ,
               serve
               as
               Drudges
               ,
               to
               assist
               our
               other
               Comp●rt
               ,
               the
               Body
               ,
               with
               necessary
               Conveniencies
               .
               They
               may
               also
               be
               a
               means
               to
               raise
               the
               Soul
               to
               the
               Knowledge
               of
               her self
               and
               her
               Great
               Maker
               ;
               but
               ,
               ●f
               we
               affect
               them
               farther
               than
               as
               they
               are
               subservient
               to
               those
               Laudable
               Ends
               ,
               we
               shall
               put
               the
               Order
               of
               the
               Creation
               out
               of
               it's
               Frame
               ;
               and
               (
               
                 Irrational
                 Love
              
               ,
               especially
               if
               Excessive
               ,
               being
               a
               
                 perfect
                 Slavery
              
               )
               we
               shall
               invert
               the
               Gradual
               Series
               of
               Beings
               of
               which
               the
               world
               consists
               ,
               turn
               the
               Climax
               of
               Causes
               with
               the
               ●eels
               upwards
               ,
               and
               make
               our
               Soul
               
                 servilely
                 truckle
              
               to
               those
               Despicable
               things
               which
               were
               made
               to
               do
               her
               Homage
               .
            
             
             
               Lest
               our
               Fancy
               not
               much
               assisting
               our
               Memory
               in
               things
               above
               us
               ,
               we
               may
               forget
               what
               we
               lately
               demonstrated
               ,
               of
               how
               
               surpassing
               an
               Excellency
               and
               how
               Refin'd
               a
               perfection
               of
               Being
               our
               Soul
               is
               ,
               above
               this
               Dross
               of
               Matter
               ,
               of
               which
               our
               Bodies
               are
               ●neaded
               ;
               let
               us
               review
               once
               more
               the
               Product
               of
               some
               of
               our
               most
               Attentive
               and
               Deliberate
               Thoughts
               .
            
             
               We
               have
               seen
               it
               clearly
               Demonstrated
               ,
               that
               our
               Soul's
               Capacity
               ,
               (
               which
               is
               of
               Knowledge
               )
               contrary
               to
               the
               Nature
               of
               Material
               Containers
               ,
               is
               Infinite
               ;
               Whence
               she
               is
               so
               far
               from
               being
               fill'd
               by
               the
               accession
               of
               such
               Objects
               as
               this
               Material
               World
               can
               afford
               her
               ;
               that
               even
               now
               ,
               while
               here
               ,
               they
               serve
               but
               to
               
                 enlarge
                 her
                 said
                 Capacity
              
               ;
               that
               is
               ,
               to
               
                 encrease
                 ●er
                 Thirst
              
               of
               knowing
               
                 still
                 more
              
               :
               From
               which
               follows
               ,
               that
               in
               her
               
                 future
                 State
              
               ,
               when
               she
               is
               
                 all
                 Mind
              
               ,
               and
               constantly
               ,
               and
               most
               eagerly
               Attentive
               ,
               and
               addicted
               to
               her
               only
               ▪
               Natural
               Perfection
               ,
               Knowledge
               ;
               she
               will
               ,
               being
               then
               a
               
                 Pure
                 Act
              
               ,
               and
               operating
               accordingly
               ,
               strain
               her
               incredible
               Activity
               to
               attain
               the
               Sight
               of
               the
               
                 First
                 Cause
              
               of
               all
               things
               ,
               and
               to
               know
               what
               he
               is
               
                 in
                 himself
              
               ;
               and
               thence
               must
               remain
               ever
               in
               a
               vehement
               Longing
               and
               Tormenting
               Dissatisfaction
               ,
               unless
               she
               attain
               that
               only
               Soul-satiating
               Contemplation
               of
               Him
               who
               is
               
                 Infinite
                 Truth
              
               and
               the
               
                 First
                 Cause
              
               of
               all
               those
               Created
               Effects
               ,
               the
               Knowledge
               of
               which
               transported
               her
               with
               such
               an
               Insatiable
               Desire
               of
               seeing
               him
               .
            
             
               We
               have
               seen
               ,
               that
               as
               the
               Purest
               and
               most
               Refined
               Gold
               cannot
               incorporate
               with
               Dust
               ,
               the
               Natures
               or
               Qualities
               of
               Corporeal
               Beings
               ,
               when
               in
               thy
               Knowing
               Power
               ,
               cannot
               mingle
               with
               thy
               Purer
               and
               Nobler
               Essence
               ;
               nor
               ,
               (
               as
               Proper
               and
               Connatural
               
               
               
               Affections
               do
               use
               )
               alter
               it
               or
               bring
               it
               to
               their
               Nature
               ▪
               But
               they
               stand
               aloof
               from
               it
               ;
               and
               ,
               tho'
               they
               be
               in
               thee
               ,
               yet
               they
               keep
               their
               Distance
               ;
               and
               ,
               contrary
               to
               the
               Genius
               of
               Corporeal
               Modes
               ,
               they
               are
               there
               ●s
               Objects
               ,
               that
               is
               ,
               as
               
                 Other
                 Things
              
               ,
               or
               as
               
                 Distinct
                 from
                 thee
              
               .
            
             
               We
               have
               shown
               ,
               that
               by
               our
               Apprehending
               what
               
                 [
                 Existence
                 ]
              
               ,
               or
               
                 Actual
                 Being
              
               ,
               is
               ,
               (
               which
               't
               is
               Evident
               we
               do
               ,
               since
               we
               know
               the
               Meaning
               of
               those
               words
               )
               thou
               hast
               the
               Nature
               of
               Existence
               in
               thy
               Knowledge
               ,
               that
               is
               ,
               in
               thy
               self
               ;
               which
               is
               impossible
               to
               be
               shadow'd
               or
               represented
               but
               only
               in
               a
               
                 Spiritual
                 Mirrour
              
               ;
               Nay
               ,
               by
               having
               what
               's
               meant
               by
               the
               word
               
                 [
                 Existence
                 ,
              
               ]
               in
               thee
               ,
               which
               Abstracts
               from
               all
               Limited
               or
               Particular
               Manners
               or
               Degrees
               of
               it
               ,
               thou
               hast
               in
               thee
               the
               Nature
               of
               Existence
               
                 in
                 Common
              
               ,
               or
               in
               it's
               
                 whole
                 Latitude
                 ,
                 Unconfin'd
              
               to
               this
               or
               that
               Subject
               ;
               which
               demonstrates
               that
               thy
               Nature
               is
               Capable
               to
               comprehend
               the
               
                 whole
                 Creation
              
               ;
               and
               to
               see
               clearly
               even
               that
               Soveraign
               Being
               it self
               ,
               whose
               Nature
               is
               Unconfin'd
               or
               
                 Infinite
                 Existence
              
               .
            
             
               We
               have
               seen
               by
               thy
               framing
               Respects
               of
               one
               thing
               to
               another
               ,
               that
               thou
               hast
               in
               thee
               a
               Power
               of
               Ordering
               them
               ;
               and
               ,
               consequently
               ,
               the
               Nature
               of
               that
               Order
               it self
               ;
               whereas
               there
               is
               nothing
               in
               the
               Material
               World
               but
               so
               many
               Singulars
               ;
               each
               of
               which
               is
               ultimately
               Determin'd
               by
               it's
               Individuating
               Principles
               ;
               and
               ,
               therefore
               ,
               is
               Independent
               and
               Absolute
               in
               it self
               ,
               without
               the
               least
               Reference
               or
               
                 Actual
                 Respect
              
               to
               one
               another
               .
            
             
               We
               have
               seen
               clearly
               demonstrated
               ,
               that
               thy
               Ess●●ce
               is
               Superiour
               in
               the
               Line
               of
               Being
               to
               the
               whole
               ●●ture
               of
               Continu'd
               Quantity
               ,
               tho'
               stretcht
               out
               to
               
               the
               vast
               Expansion
               of
               the
               Heavens
               ,
               and
               even
               as
               far
               as
               the
               World's
               Surface
               ;
               and
               that
               thy
               Knowing
               Power
               is
               able
               to
               fathom
               it
               all
               ,
               without
               straining
               it's
               Capacity
               beyond
               it's
               reach
               .
               We
               have
               seen
               also
               how
               it
               is
               capacious
               enough
               to
               contain
               the
               whole
               Nature
               of
               Discrete
               Quantity
               ,
               tho'
               it
               fills
               all
               those
               Boundless
               Rooms
               in
               the
               Long
               Row
               of
               Number
               ,
               algebraically
               repeated
               .
               All
               those
               short
               Items
               of
               particular
               Times
               and
               Places
               ,
               summ'd
               up
               into
               
                 one
                 Total
              
               are
               compriz'd
               ,
               and
               writ
               
                 in
                 short
                 hand
              
               ,
               in
               thy
               
                 Indivisible
                 Essence
              
               .
               The
               whole
               Progress
               of
               Motion
               and
               Time
               ,
               and
               it
               's
               Untraceable
               Antiquity
               from
               the
               First
               Winding
               up
               the
               Clock
               of
               Nature
               till
               it's
               Line
               is
               run
               out
               at
               the
               World's
               last
               Period
               ,
               when
               the
               sick
               Tapour
               of
               dying
               Nature
               ,
               and
               the
               Eye
               of
               the
               World
               ,
               (
               the
               Sun
               )
               shall
               begin
               to
               wink
               ,
               and
               become
               bloodshot
               ,
               till
               't
               is
               darken'd
               and
               Extinguisht
               ;
               All
               this
               Long
               Race
               of
               Time
               ,
               I
               say
               ,
               is
               far
               too
               short
               to
               be
               commensurated
               with
               thy
               Essence
               and
               Duration
               .
               The
               Former
               sort
               of
               Quantity
               is
               but
               as
               it
               were
               a
               Point
               ,
               the
               later
               but
               an
               Instant
               ,
               when
               resum'd
               after
               an
               Indivisible
               manner
               in
               thy
               Comprehensive
               Being
               .
               All
               the
               Permanent
               parts
               of
               the
               one
               are
               in
               Thee
               without
               the
               least
               Extension
               or
               Distance
               ,
               and
               all
               the
               Succeeding
               Parts
               of
               the
               Other
               ,
               whether
               Past
               or
               Future
               ,
               when
               vested
               with
               thy
               manner
               of
               Being
               ,
               amount
               but
               to
               one
               still-Present
               Now.
               Nor
               can
               this
               seem
               Incredible
               to
               any
               Christian
               ;
               since
               we
               all
               hold
               that
               Spiritual
               Natures
               are
               Capable
               of
               seeing
               GOD's
               Essence
               
                 as
                 in
                 it self
              
               ;
               which
               (
               as
               is
               Undeniable
               )
               infinitely
               surmounts
               all
               the
               whole
               Machine
               of
               this
               Material
               World.
               
            
             
             
               We
               have
               seen
               that
               all
               Physical
               Qualities
               do
               enjoy
               ,
               when
               in
               thee
               ,
               another
               manner
               of
               Being
               ;
               and
               affect
               Thee
               ,
               their
               Subject
               ,
               after
               a
               quite
               different
               way
               from
               what
               they
               had
               when
               they
               were
               in
               Material
               Nature
               .
               The
               
                 most
                 Opposite
              
               ones
               ,
               which
               are
               perpetually
               contrasting
               ,
               and
               restlessly
               striving
               to
               expell
               one
               another
               ;
               do
               ,
               by
               thy
               Soveraign
               Power
               ,
               remain
               
                 at
                 peace
              
               in
               thy
               
                 Steady
                 Essence
              
               ;
               which
               is
               of
               〈…〉
               High
               a
               Dignity
               to
               be
               mov'd
               ,
               or
               disturb'd
               ,
               by
               their
               
                 Petty
                 Quarrels
              
               .
            
             
               We
               have
               seen
               that
               thy
               Abstracting
               .
               Power
               can
               ●…de
               these
               Lower
               Beings
               more
               Subtilly
               than
               can
               the
               Operation
               of
               Fire
               ,
               or
               any
               Chymistry
               of
               Nature
               assisted
               by
               Art
               ;
               and
               can
               take
               in
               pieces
               their
               very
               Essences
               ,
               and
               the
               Essences
               of
               their
               several
               Modes
               ,
               by
               cutting
               them
               into
               their
               Metaphysical
               Parts
               ;
               which
               are
               too
               delicate
               for
               our
               Bodily
               Sight
               ,
               tho'
               assisted
               with
               the
               best
               Microscopes
               ,
               to
               discern
               or
               make
               Observations
               how
               they
               differ
               :
               Each
               of
               
                 which
                 Parts
              
               too
               (
               tho'
               naturally
               Impartible
               )
               have
               a
               Distinct
               Being
               given
               by
               Thee
               ;
               and
               can
               be
               wrought
               upon
               by
               thy
               Understanding
               ,
               as
               if
               they
               were
               so
               many
               Wholes
               ;
               and
               this
               ,
               with
               that
               
                 most
                 perfect
                 Distinction
              
               ,
               that
               they
               do
               not
               in
               the
               least
               interfere
               ,
               
                 in
                 thee
              
               ,
               tho'
               they
               ●●●
               All
               of
               them
               confusedly
               blended
               as
               they
               stand
               in
               Rude
               and
               Unpolisht
               Matter
               .
            
             
               We
               have
               seen
               ,
               how
               ,
               by
               the
               cement
               of
               Existence
               ,
               exprest
               by
               the
               short
               Monosyllable
               
                 [
                 is
                 ,
              
               ]
               thou
               dost
               ▪
               i●
               thy
               Comparing
               Power
               ,
               (
               the
               Laboratory
               where
               Truths
               are
               fram'd
               )
               re-connect
               those
               thus-divided
               Parts
               into
               Propositions
               ;
               and
               this
               ,
               with
               an
               Union
               so
               Close
               ,
               that
               't
               is
               ▪
               absolutely
               Indissoluble
               by
               the
               utmost
               Force
               of
               all
               the
               Causes
               in
               Nature
               .
               Nay
               ,
               that
               thy
               Spiritual
               Essence
               can
               in
               some
               manner
               ,
               
               Create
               ,
               by
               giving
               a
               kind
               of
               Being
               in
               Thee
               ,
               to
               Not-Beings
               or
               Nothings
               .
            
             
               In
               a
               word
               ,
               we
               have
               seen
               ,
               that
               all
               the
               whole
               Material
               World
               ,
               and
               every
               Part
               of
               it
               that
               ever
               came
               to
               thy
               Knowledge
               ,
               do
               enjoy
               a
               New
               sort
               of
               Being
               in
               Thee
               ;
               and
               such
               a
               one
               as
               is
               contradictorily
               Opposite
               to
               the
               Being
               they
               had
               in
               their
               Material
               State.
               
            
             
               All
               these
               high
               Prerogatives
               ,
               dilating
               thy
               Essence
               and
               Duration
               to
               a
               kind
               of
               Infinity
               above
               this
               Narrow
               World
               ,
               we
               
               have
               found
               clearly
               to
               be
               no
               more
               but
               thy
               
                 Just
                 Due
              
               ;
               however
               Unreflecting
               Atheists
               ,
               whose
               groveling
               Souls
               ,
               immerst
               in
               Matter
               ,
               cannot
               ,
               or
               will
               not
               ,
               raise
               themselves
               above
               Fancy
               ,
               do
               use
               their
               misemploy'd
               Foolish
               Wit
               ,
               (
               as
               the
               World
               calls
               it
               )
               to
               devest
               themselves
               of
               their
               own
               Dignity
               ,
               and
               ,
               like
               so
               many
               worst
               
                 Feloes
                 de
                 se
              
               ,
               by
               maintaining
               their
               Soul
               is
               Mortal
               ,
               do
               give
               themselves
               to
               be
               Guilty
               of
               
                 Eternal
                 Death
              
               ;
               or
               ,
               (
               which
               is
               worse
               than
               Death
               )
               of
               Annihilation
               ,
               by
               granting
               their
               Souls
               incapable
               of
               Surviving
               .
               But
               let
               us
               ,
               to
               whom
               the
               Providence
               of
               our
               Good
               Make●
               has
               indulg'd
               these
               
                 Clear
                 Informations
              
               ,
               make
               o●●
               Right
               Use
               of
               them
               .
               Since
               these
               are
               Great
               Truths
               ▪
               let
               Truth
               have
               it's
               
                 Due
                 Effects
              
               .
               'T
               is
               so
               Gross
               at
               Errour
               ,
               that
               it
               is
               below
               Confute
               ,
               to
               imagine
               ,
               that
               
                 any
                 Truth
              
               is
               an
               Idle
               and
               Fruitless
               Speculati●●
               ▪
               The
               Knowledge
               of
               Truth
               in
               Particular
               things
               ,
               does
               ▪
               of
               it's
               own
               Nature
               ,
               tend
               to
               direct
               our
               Outward
               Actions
               ;
               and
               Universal
               Truths
               (
               such
               as
               these
               are
               )
               do
               naturally
               conduce
               to
               enlarge
               our
               Soul
               ,
               
               raise
               ●●
               to
               High
               Contemplation
               ,
               and
               to
               breed
               in
               us
               Conformable
               
               Affections
               .
               Since
               then
               we
               have
               the
               best
               ●…rance
               Clear
               Demonstration
               can
               give
               us
               ,
               that
               this
               Material
               World
               is
               below
               our
               Essence
               ,
               't
               is
               most
               fit
               we
               should
               esteem
               it
               to
               be
               also
               below
               our
               most
               
                 Serious
                 Thoughts
              
               and
               our
               
                 Best
                 Affections
              
               .
               Let
               us
               ●●ancipate
               our selves
               then
               from
               the
               Slavish
               Adoration
               ,
               with
               which
               Worldlings
               devote
               themselves
               to
               that
               Dull
               and
               
                 Senseless
                 Idol
              
               .
               And
               ,
               seeing
               Evident
               Reason
               has
               perfectly
               convinced
               us
               there
               is
               no
               shadow
               of
               Likelihood
               that
               our
               Soul
               is
               Mortal
               ;
               let
               us
               bend
               all
               ●●●
               carefullest
               Endeavours
               to
               provide
               she
               may
               be
               Happy
               in
               her
               Eternal
               State
               ,
               when
               she
               comes
               to
               be
               ●●●●●dg'd
               from
               her
               
                 terrene
                 habitation
              
               ,
               and
               has
               got
               clear
               of
               her
               Body
               ,
               and
               this
               World
               ,
               nay
               ,
               is
               got
               
                 above
                 it
              
               ;
               which
               is
               the
               
                 only
                 True
                 Wisdom
              
               .
               To
               the
               Consideration
               of
               which
               State
               of
               hers
               we
               advance
               in
               our
               next
               Discourse
               .
            
          
        
      
       
         
         
         
           
             Transnatural
             Philosophy
          
           :
           OR
           ,
           METAPHYSICKS
           .
        
         
           
             BOOK
             II.
          
           Of
           PURE
           ACTS
           .
           VIZ.
           Of
           the
           
             SOUL
             SEPARATED
          
           ,
           and
           ANGELS
           .
        
         
           
             
               CHAP.
               I.
            
             Of
             the
             State
             of
             the
             Soul
             Separated
             from
             the
             Body
             ;
             and
             ,
             what
             Dispositions
             in
             her
             when
             the
             Man
             Dies
             ,
             will
             make
             her
             
               Eternally
               Happy
            
             or
             Miserable
             .
          
           
             1.
             
             THE
             Soul
             does
             ,
             at
             her
             Separation
             ,
             
             receive
             from
             GOD
             ,
             as
             he
             is
             the
             Author
             of
             Nature
             ,
             
               some
               Change
            
             ,
             according
             to
             her
             Existence
             ,
             and
             her
             Subsistence
             
             or
             Suppositality
             .
             For
             ,
             since
             in
             her
             former
             State
             of
             Union
             with
             her
             Body
             ,
             she
             was
             the
             Form
             of
             that
             Body
             ,
             and
             therefore
             (
             Form
             and
             Matter
             being
             the
             Parts
             of
             every
             Compound
             Ens
             )
             only
             a
             Part
             of
             Man
             ▪
             and
             a
             Part
             of
             an
             Ens
             is
             not
             an
             Ens
             or
             Individuum
             ;
             nor
             ▪
             consequently
             ,
             
               capable
               of
               Existing
            
             ;
             much
             less
             of
             Subsisting
             ,
             which
             (
             as
             is
             shown
             above
             ,
             B.
             1.
             
             Chap.
             5.
             
             §
             .
             17.
             )
             superadds
             some
             Perfection
             to
             the
             Notion
             of
             Existence
             :
             It
             follows
             ,
             that
             ,
             seeing
             the
             same
             Soul
             ,
             when
             separated
             from
             the
             Body
             ,
             (
             she
             being
             (
             by
             Book
             1.
             
             Chap.
             7.
             )
             Immortal
             )
             does
             Exist
             ,
             and
             also
             Subsist
             ,
             in
             regard
             she
             Sustains
             her
             own
             Nature
             ;
             and
             ,
             as
             will
             be
             prov'd
             shortly
             ,
             her
             Modes
             too
             ;
             she
             must
             be
             
               made
               apt
            
             to
             Exist
             and
             Subsist
             ,
             which
             she
             
               was
               not
            
             while
             in
             her
             former
             State
             ;
             that
             is
             ,
             she
             must
             
               be
               Chang'd
            
             according
             to
             those
             Considerations
             or
             Respects
             ;
             and
             made
             an
             Existent
             and
             Subsistent
             Thing
             ,
             and
             consequently
             a
             Kind
             of
             Suppositum
             .
             And
             that
             it
             belongs
             to
             GOD
             ,
             as
             he
             is
             the
             
               First
               Cause
            
             ,
             to
             give
             the
             Soul
             this
             highest
             Perfection
             of
             Being
             ,
             is
             hence
             demonstrated
             .
             For
             it
             belongs
             to
             an
             Infinite
             Actuality
             ,
             or
             an
             Infinite
             Goodness
             ,
             to
             give
             to
             his
             Creatures
             all
             the
             Goodness
             and
             Natural
             Perfections
             they
             are
             capable
             to
             receive
             ;
             especially
             such
             as
             the
             very
             Nature
             he
             has
             given
             them
             makes
             them
             require
             :
             Now
             't
             is
             evident
             ,
             that
             the
             Nature
             of
             the
             Soul
             (
             she
             being
             Immortal
             )
             is
             capable
             of
             ,
             and
             requires
             still
             to
             Exist
             ;
             and
             also
             to
             Subsist
             and
             be
             a
             Suppositum
             ;
             because
             she
             had
             ,
             while
             in
             the
             Body
             ,
             Power
             to
             have
             
               in
               her
            
             ,
             as
             in
             their
             Subject
             ,
             (
             that
             is
             ,
             to
             Sustain
             or
             be
             the
             Suppositum
             of
             )
             innumerable
             Accidents
             ,
             Notions
             or
             Knowledges
             ,
             which
             ,
             they
             being
             Spiritual
             or
             Indivisible
             ,
             could
             not
             be
             received
             in
             a
             Divisible
             Subject
             ,
             the
             Corporeal
             part
             of
             Man
             ;
             and
             ,
             therefore
             ,
             could
             only
             be
             
             peculiarly
             in
             Her.
             Whence
             it
             follows
             that
             ,
             since
             〈◊〉
             Ordain'd
             the
             Dissolution
             of
             the
             Man
             ,
             or
             the
             〈◊〉
             Separation
             from
             the
             Body
             ,
             and
             had
             also
             m●de
             the
             Soul
             Immortal
             ,
             it
             became
             His
             Goodness
             to
             give
             her
             ,
             when
             separated
             ,
             Existence
             ,
             which
             her
             Immortal
             Nature
             requir'd
             ;
             and
             also
             the
             Power
             of
             Subsisting
             ,
             and
             of
             being
             the
             Subject
             ,
             or
             Suppositum
             of
             those
             Accidents
             .
          
           
             ●
             ▪
             How
             this
             is
             done
             we
             may
             learn
             by
             this
             Pa●…el
             .
             A
             Quantitative
             Thing
             ,
             
               v.
               g.
            
             
             Stone
             ,
             has
             many
             Potential
             Parts
             in
             it
             ;
             some
             of
             one
             Colour
             or
             Figure
             ,
             some
             of
             another
             :
             Now
             ,
             none
             of
             those
             Parts
             ,
             taken
             singly
             ,
             can
             Exist
             or
             ●ub●●st
             while
             they
             were
             Parts
             ,
             but
             only
             the
             whole
             Thing
             call'd
             a
             Stone
             ;
             for
             only
             that
             was
             a
             Distinct
             Individual
             Thing
             ,
             which
             only
             is
             capable
             of
             Existing
             .
             But
             ,
             because
             this
             whole
             Thing
             had
             a
             Power
             to
             be
             Divided
             (
             or
             had
             Potential
             Parts
             in
             it
             )
             ,
             ●●●
             so
             was
             apt
             to
             be
             made
             
               more
               Actual
               Wholes
            
             ,
             or
             ,
             〈…〉
             ings
             :
             hence
             each
             Part
             ,
             when
             thus
             Divided
             ,
             ●…ade
             a
             
               Distinct
               whole
               Ens
            
             ,
             has
             immediately
             its
             ●●●●icular
             Existence
             given
             it
             by
             GOD.
             And
             ,
             be●…se
             some
             of
             those
             Parts
             ,
             while
             in
             the
             Whole
             ,
             〈◊〉
             some
             different
             Modifications
             in
             it
             ,
             which
             another
             Part
             had
             not
             ;
             whence
             it
             was
             independent
             on
             any
             other
             Part
             ,
             as
             to
             the
             sustaining
             such
             Accidents
             ;
             and
             ,
             consequently
             it
             has
             a
             Power
             to
             ●●●●ain
             them
             ,
             when
             it
             should
             come
             to
             be
             made
             a
             Whole
             ;
             therefore
             it
             has
             given
             it
             to
             Subsist
             independently
             on
             the
             former
             Whole
             ,
             or
             any
             other
             Part
             of
             it
             ;
             and
             to
             be
             a
             Suppositum
             to
             sustain
             those
             Accidents
             .
             Much
             more
             are
             those
             Perfections
             of
             Being
             
               ●●turally
               due
            
             to
             the
             Soul
             ,
             which
             is
             of
             an
             Immortal
             Nature
             .
          
           
           
             3.
             
             Notwitstanding
             ,
             each
             Soul
             ,
             when
             separated
             continues
             the
             same
             Individual
             
             Soul
             which
             it
             was
             in
             the
             Body
             ▪
             First
             ,
             Because
             in
             the
             Body
             she
             was
             the
             chief
             Essential
             Part
             of
             the
             Man
             :
             And
             Essence
             abstract
             ,
             from
             Existence
             ,
             and
             ,
             consequently
             from
             Subsistence
             and
             
               Suppositality
               ▪
            
             So
             that
             her
             being
             chang'd
             according
             to
             Suppositality
             ,
             or
             in
             some
             manner
             according
             to
             Existence
             ,
             does
             not
             alter
             her
             particular
             Essence
             or
             Nature
             .
             Secondly
             ,
             She
             had
             her
             Individuality
             from
             the
             Individual
             Dispositions
             in
             the
             Embryo
             ,
             which
             determine
             the
             Matter
             so
             as
             to
             require
             that
             such
             an
             individual
             Form
             (
             or
             Soul
             )
             and
             
               no
               other
            
             ,
             should
             be
             infus'd
             ▪
             Thirdly
             ,
             She
             had
             her
             Determinate
             or
             Individual
             Pitch
             of
             Spirituality
             or
             Cognoscitiveness
             ,
             given
             her
             at
             the
             Instant
             in
             which
             she
             was
             first
             infus'd
             ▪
             nor
             could
             it
             be
             taken
             away
             by
             the
             succeeding
             Accidents
             of
             Knowledge
             afterwards
             ;
             both
             because
             they
             superven'd
             to
             her
             Individual
             Nature
             or
             Degree
             of
             Cognoscitiveness
             ;
             as
             also
             because
             they
             were
             not
             contrary
             ,
             but
             agreeable
             to
             such
             a
             Nature
             .
             Again
             ,
             were
             this
             true
             Reason
             wav'd
             ,
             yet
             ,
             since
             in
             this
             Mortal
             State
             the
             Soul
             gains
             Notions
             or
             Knowledge
             ,
             by
             means
             of
             her
             Senses
             ,
             from
             every
             Circumstance
             the
             Man
             is
             in
             ;
             and
             't
             is
             impossible
             any
             two
             Men
             ,
             should
             be
             all
             their
             Lives
             in
             the
             self-same
             Circumstances
             ;
             't
             is
             impossible
             (
             abati●●
             their
             Constitutions
             individually
             different
             )
             that
             my
             Soul
             should
             have
             the
             self-same
             Complexion
             of
             Spiritual
             Modes
             of
             Knowledge
             ,
             and
             consequent
             Affections
             ,
             in
             this
             World
             ,
             which
             another
             Soul
             has
             ;
             which
             sufficiently
             distinguishes
             her
             from
             
               every
               other
            
             Particular
             Soul
             ,
             or
             (
             which
             is
             the
             same
             )
             Individuat●
             her
             as
             she
             is
             a
             Soul.
             
          
           
           
             Wherefore
             this
             Change
             of
             the
             Soul
             ,
             at
             her
             ●…ration
             ,
             amounts
             to
             no
             more
             but
             to
             take
             from
             〈◊〉
             the
             Imperfection
             of
             being
             a
             Part
             ,
             and
             to
             ●…fer
             upon
             her
             the
             Priviledge
             of
             a
             
               Whole
               Ens
            
             ;
             which
             is
             given
             to
             every
             new
             Individuum
             in
             Nature
             that
             is
             made
             such
             by
             Division
             or
             meer
             Separation
             .
          
           
             4.
             
             Nothing
             which
             was
             once
             in
             the
             Soul
             in
             
             this
             ●…e
             ,
             (
             excepting
             False
             Judge●…nts
             )
             
             is
             blotted
             out
             of
             her
             in
             〈◊〉
             State
             of
             Separation
             .
             For
             ,
             〈◊〉
             whatever
             is
             naturally
             ex●…d
             out
             of
             any
             Subject
             is
             driven
             ●●●ce
             by
             ▪
             it's
             Contrary
             ;
             and
             Con●●●es
             (
             by
             Ch.
             7.
             
             §
             .
             15.
             )
             do
             
             not
             ●…l
             one
             another
             out
             of
             the
             ●…d
             ,
             but
             fix
             one
             another
             better
             there
             ;
             't
             is
             evi●●nt
             that
             from
             this
             Head
             ,
             or
             from
             the
             Objects
             which
             are
             in
             the
             Soul
             ,
             nothing
             whatever
             that
             〈◊〉
             once
             in
             the
             Soul
             is
             Effaced
             out
             of
             her
             ,
             but
             ●…ains
             there
             for
             ever
             .
             Again
             ,
             since
             the
             pecu●…
             Nature
             of
             the
             Soul
             is
             not
             Material
             or
             Divisi●…
             ;
             but
             ,
             when
             she
             is
             separated
             ,
             she
             is
             a
             
               Pure
               Act
            
             ;
             ●…re
             can
             be
             no
             Ground
             ,
             from
             the
             Subject's
             side
             ,
             ●●at
             Notions
             or
             Knowledges
             should
             be
             worn
             out
             ,
             
               〈◊〉
               decay
            
             by
             reason
             of
             the
             Alterableness
             or
             Fading
             Genius
             of
             the
             Subject
             ,
             or
             her
             Incapacity
             to
             
             retain
             ●…m
             still
             :
             Whatever
             Knowledge
             therefore
             was
             〈◊〉
             in
             the
             Soul
             will
             be
             ever
             there
             .
             And
             the
             ●…son
             why
             in
             this
             State
             they
             come
             not
             into
             ●●●y
             ,
             when
             we
             would
             use
             them
             ,
             but
             seem
             forgotten
             ,
             is
             ,
             because
             the
             Phantasms
             ,
             (
             without
             which
             the
             Soul
             cannot
             operate
             ,
             )
             being
             the
             smallest
             particles
             of
             Matter
             ,
             are
             either
             perisht
             ,
             or
             else
             lost
             in
             a
             wilderness
             of
             innumerable
             others
             ,
             so
             that
             
             they
             are
             not
             still
             ready
             at
             hand
             to
             re-excite
             our
             Knowledge
             of
             them
             ,
             or
             make
             us
             remember
             them
             .
          
           
             5.
             
             Every
             Separated
             Soul
             which
             had
             any
             one
             Notion
             in
             her
             while
             here
             ,
             does
             know
             all
             Created
             Truths
             as
             soon
             
             as
             she
             is
             
               out
               of
               the
               Body
            
             .
             For
             ,
             since
             *
             ,
             as
             has
             been
             demonstrated
             ,
             the
             knowing
             of
             a
             Great
             Number
             of
             Finite
             Truths
             do
             not
             ,
             to
             any
             Degree
             ,
             tend
             to
             fill
             the
             Capacity
             of
             the
             Soul
             ,
             but
             enlarge
             and
             enable
             it
             to
             know
             still
             
               much
               more
            
             ;
             there
             can
             be
             no
             difficulty
             ,
             on
             the
             Subjects
             side
             ,
             why
             she
             should
             not
             know
             all
             Created
             Truths
             ,
             they
             being
             Finite
             both
             in
             their
             Nature
             and
             in
             their
             Number
             .
             On
             the
             other
             side
             ,
             since
             our
             Notions
             are
             the
             Ground
             of
             Truth
             ;
             and
             All
             Truths
             ,
             tho'
             they
             be
             never
             so
             many
             ,
             are
             connected
             ;
             and
             this
             by
             the
             Identifying
             particle
             [
             is
             ,
             ]
             which
             shows
             they
             are
             after
             some
             manner
             
               i●
               one
               another
            
             :
             Nay
             ,
             (
             which
             alone
             suffices
             )
             since
             it
             has
             been
             fully
             demonstrated
             ,
             (
             
               Method
               to
               Science
            
             ,
             Book
             3.
             
             Ch.
             4.
             
             §
             .
             14.
             beginning
             at
             §
             .
             8.
             )
             That
             
               Every
               Soul
               Separate
               that
               knows
               any
               one
               Natural
               Truth
               ,
               does
               know
               all
               Nature
               at
               once
               in
               the
               First
               Instant
               of
               her
               Separation
            
             ;
             it
             is
             evinced
             ,
             that
             there
             can
             be
             as
             little
             difficulty
             on
             the
             part
             of
             the
             Objects
             to
             be
             known
             as
             there
             was
             on
             the
             Subjects
             side
             .
             Whence
             follows
             ,
             that
             every
             Soul
             Separated
             which
             had
             here
             
               any
               one
            
             Notion
             in
             her
             ,
             especially
             (
             as
             she
             must
             )
             of
             her
             own
             ,
             or
             the
             Man's
             Existence
             ,
             does
             know
             
               all
               Truths
            
             as
             soon
             as
             she
             is
             out
             of
             the
             Body
             .
          
           
           
             6.
             
             To
             satisfie
             those
             ,
             who
             ,
             led
             by
             Fancy
             ,
             and
             customary
             Impressions
             from
             Material
             Objects
             ,
             do
             make
             them
             the
             
             Rule
             and
             Measure
             to
             judge
             of
             Spiritual
             Natures
             ;
             and
             thence
             are
             very
             backward
             to
             assent
             to
             a
             Truth
             which
             seems
             so
             Paradoxical
             and
             Impossible
             ;
             I
             take
             leave
             to
             recommend
             to
             their
             serious
             consideration
             a
             far
             stranger
             Point
             ,
             which
             yet
             all
             Christians
             hold
             ,
             viz.
             That
             a
             
               Holy
               Soul
            
             ,
             when
             separate
             ,
             is
             capable
             of
             
               seeing
               clearly
            
             the
             
               Divine
               Essence
            
             it self
             ;
             in
             comparison
             of
             which
             ,
             all
             Created
             Beings
             are
             but
             a
             s●if●e
             ,
             or
             rather
             a
             meer
             Nothing
             .
          
           
             7.
             
             Hence
             follows
             ,
             That
             every
             Separated
             Soul
             comprehends
             all
             Time
             and
             Place
             .
             ●●r
             ,
             since
             those
             innumerable
             Natural
             
             Objects
             ,
             which
             ●he
             then
             knows
             ,
             are
             in
             Distinct
             Times
             and
             Places
             ;
             nay
             ,
             are
             the
             
               very
               Things
            
             whose
             Extension
             and
             Succession
             do
             make
             
               all
               Place
            
             and
             Time
             ;
             it
             is
             Impossible
             but
             that
             ,
             having
             those
             Things
             in
             her
             Knowledge
             ,
             she
             must
             comprehend
             those
             Times
             and
             Places
             ,
             which
             are
             Modes
             of
             those
             Things
             ;
             and
             ,
             consequently
             ,
             Parts
             of
             the
             Entire
             Notion
             of
             those
             Things
             themselves
             ;
             that
             is
             ,
             she
             must
             comprehend
             all
             Time
             or
             Place
             .
          
           
             8.
             
             Corollary
             I.
             Hence
             is
             demonstrated
             how
             great
             an
             Errour
             it
             is
             ,
             and
             against
             
             the
             Nature
             of
             a
             
               Pure
               Act
            
             ;
             to
             put
             the
             Duration
             of
             
               Pure
               Spirits
            
             to
             be
             in
             some
             sort
             Successive
             ;
             and
             that
             their
             Operations
             ,
             and
             consequently
             their
             Existence
             ,
             are
             measureable
             by
             the
             Differences
             of
             Time
             ,
             [
             Before
             
             and
             After
             ,
             ]
             whereas
             they
             
               comprehend
               all
               Time
            
             ,
             and
             are
             of
             such
             a
             Nature
             as
             far
             transcends
             it
             ,
          
           
             9.
             
             Therefore
             such
             a
             Soul
             cannot
             but
             naturally
             have
             an
             Ardent
             Longing
             to
             know
             the
             Nature
             of
             the
             
               First
               Cause
            
             that
             
             made
             and
             order'd
             those
             Things
             .
             For
             ,
             since
             't
             is
             Essential
             to
             the
             Soul
             to
             be
             Cognoscitive
             ;
             and
             ,
             consequently
             ,
             the
             whole
             Bent
             (
             and
             only
             Good
             )
             of
             her
             Nature
             ,
             in
             that
             State
             ,
             is
             to
             have
             all
             the
             Knowledge
             she
             can
             ,
             and
             must
             wish
             ;
             and
             the
             Knowledge
             of
             the
             Effects
             does
             naturally
             ,
             and
             also
             vehemently
             excite
             and
             enflame
             those
             who
             are
             wholly
             addicted
             to
             Knowledge
             ,
             (
             as
             the
             Soul
             naturally
             is
             in
             that
             State
             )
             to
             know
             the
             Cause
             which
             Created
             them
             of
             Nothing
             ,
             and
             rang'd
             them
             in
             that
             most
             beautiful
             Order
             :
             Nay
             ,
             since
             they
             do
             not
             know
             those
             things
             as
             they
             ought
             ,
             without
             knowing
             them
             
               a
               priori
            
             in
             their
             
               First
               Cause
            
             ;
             and
             how
             ,
             and
             by
             what
             virtue
             ,
             he
             Created
             them
             .
             Again
             ,
             since
             (
             as
             was
             often
             prov'd
             )
             the
             Knowledge
             of
             all
             Created
             Truths
             ,
             they
             being
             Finite
             ,
             cannot
             in
             the
             least
             fill
             or
             satisfie
             the
             Natural
             Desire
             of
             the
             Soul
             ;
             and
             therefore
             only
             the
             Knowledge
             of
             an
             Infinite
             Truth
             can
             satiate
             and
             content
             her
             ;
             and
             she
             cannot
             but
             vehemently
             long
             to
             enjoy
             that
             ,
             which
             only
             can
             satisfie
             a
             Propension
             so
             ●adicated
             in
             her
             Nature
             :
             It
             follows
             from
             all
             these
             heads
             ,
             that
             the
             Knowledge
             of
             all
             Created
             Truths
             do
             serve
             only
             to
             increase
             her
             Thirst
             ,
             and
             to
             enflame
             her
             Desire
             more
             ardently
             and
             impatiently
             ,
             to
             know
             the
             Nature
             or
             Essence
             of
             that
             Infinite
             and
             Glorious
             Source
             of
             all
             Being
             ,
             the
             
               First
               Cause
            
             ;
             from
             which
             issued
             all
             those
             admirable
             Effects
             ,
             and
             which
             she
             now
             sees
             is
             the
             Object
             
             only
             worthy
             of
             her
             Knowledge
             :
             Whence
             she
             must
             look
             upon
             her self
             as
             
               utterly
               lost
            
             and
             un●one
             ,
             and
             remain
             eternally
             miserable
             if
             she
             falls
             short
             of
             that
             only
             Soul-satisfying
             Sight
             .
          
           
             10.
             
             From
             the
             §
             .
             §
             .
             4
             ,
             and
             5.
             it
             follows
             necessarily
             ,
             that
             a
             Soul
             ,
             when
             Separated
             ,
             is
             naturally
             ,
             while
             Separated
             ,
             
             Unchangeable
             .
             For
             ,
             (
             besides
             other
             Reasons
             )
             the
             Notion
             of
             Created
             Ens
             is
             adequately
             Divided
             by
             Indivisible
             and
             Divisible
             ,
             as
             by
             its
             Differences
             ,
             which
             are
             Contradictories
             ;
             Nor
             is
             there
             any
             thing
             in
             the
             Species
             but
             the
             Notion
             of
             the
             Genus
             (
             in
             which
             they
             agree
             )
             and
             the
             Notion
             of
             the
             Difference
             by
             which
             they
             disagree
             ,
             and
             this
             (
             in
             our
             case
             )
             contradictorily
             :
             Hence
             it
             follows
             ,
             that
             whatever
             is
             Affirm'd
             of
             One
             of
             the
             Species
             besides
             the
             Generical
             Notion
             ,
             the
             Contradictory
             to
             it
             must
             be
             Affirm'd
             of
             the
             Other
             Species
             ;
             wherefore
             ,
             
               as
               truly
            
             and
             certainly
             as
             we
             can
             affirm
             of
             One
             of
             the
             Species
             ,
             Body
             ,
             that
             it
             is
             Quantitative
             ,
             Divisible
             ,
             has
             Part
             after
             Part
             ,
             and
             that
             its
             Operations
             are
             perform'd
             Successively
             one
             after
             another
             ,
             
               &c.
               so
               truly
            
             can
             we
             affirm
             of
             the
             Other
             Species
             ,
             Spirit
             ,
             that
             it
             is
             Unquantitative
             ,
             Indivisible
             ,
             has
             not
             Part
             after
             Part
             ,
             and
             is
             
               not
               Successive
            
             in
             its
             Operations
             ;
             in
             regard
             none
             of
             these
             relate
             to
             the
             Genus
             .
             But
             what
             has
             no
             Successiveness
             in
             it
             ,
             cannot
             
               be
               otherwise
            
             than
             it
             was
             before
             ,
             or
             Chang'd
             ;
             Therefore
             the
             Soul
             ,
             while
             it
             is
             a
             pure
             Spirit
             ,
             is
             naturally
             Unchangeable
             .
          
           
             11.
             
             From
             the
             same
             §
             .
             5.
             't
             is
             demonstrated
             ,
             without
             needing
             any
             farther
             
             Proof
             ,
             that
             the
             Soul
             ,
             when
             Separated
             ,
             knows
             ,
             and
             cannot
             but
             know
             all
             the
             Words
             ,
             Actions
             ,
             
             Thoughts
             and
             Affections
             of
             her
             whole
             fore-past
             Life
             ,
             finding
             those
             Later
             in
             her Self
             ;
             she
             her Self
             being
             then
             her
             own
             First
             ,
             Immediate
             ,
             and
             Ever-present
             Object
             ;
             and
             the
             Former
             in
             the
             Course
             of
             Causes
             ,
             and
             in
             the
             Circumstances
             there
             mention'd
             .
             Also
             that
             she
             cannot
             but
             know
             the
             Natural
             Actions
             ,
             Thoughts
             ,
             &c.
             of
             others
             ,
             since
             these
             also
             were
             Effects
             ,
             and
             had
             their
             Causes
             ;
             and
             so
             were
             knowable
             by
             her
             as
             well
             as
             the
             others
             .
             Lastly
             ,
             That
             she
             must
             
               a
               fortiori
            
             know
             what
             Good
             or
             Bad
             Dispositions
             were
             in
             her self
             when
             she
             Dy'd
             ,
             they
             being
             now
             Modes
             or
             Accidents
             of
             her self
             ;
             nor
             is
             it
             possible
             that
             a
             Creature
             that
             has
             Knowledge
             and
             Will
             in
             it
             ,
             should
             not
             (
             even
             in
             this
             dull
             State
             )
             know
             what
             it self
             chiefly
             wishes
             and
             desires
             .
          
           
             12.
             
             Corollary
             1.
             
             Hence
             is
             understood
             how
             the
             
               Particular
               Iudgment
            
             ,
             determining
             the
             Soul's
             Future
             Condition
             ,
             
             is
             made
             at
             the
             Hour
             of
             Death
             ;
             and
             how
             she
             comes
             to
             Hope
             or
             Despair
             of
             Eternal
             Hap
             piness
             ,
             according
             as
             she
             sees
             her self
             Fit
             or
             Unfit
             for
             it
             ;
             whence
             she
             becomes
             Determin'd
             to
             her
             Final
             Lot
             :
             which
             Fitness
             or
             Unfitness
             is
             ,
             in
             the
             Old
             Language
             of
             the
             Christian
             Church
             ,
             call'd
             ,
             Merit
             or
             Demerit
             ;
             which
             are
             the
             same
             as
             Disposition
             or
             Indisposition
             for
             Bliss
             ;
             only
             differing
             in
             an
             Extrinsecal
             Denomination
             ,
             taken
             from
             GOD's
             having
             Promis'd
             and
             Threaten'd
             the
             Happy
             or
             Unhappy
             Consequences
             of
             Good
             or
             Bad
             Actions
             .
          
           
           
             13.
             
             Corollary
             II.
             Hence
             also
             is
             understood
             how
             the
             
               Book
               of
               Conscience
            
             will
             be
             laid
             open
             at
             the
             last
             Day
             ;
             
             when
             GOD
             shall
             reveal
             
               abscondita
               tenebrarum
            
             ,
             or
             (
             as
             the
             Sybill
             expresses
             it
             )
             
               Cunctaq
               ,
               cunctorum
               cunctis
               arcana
               patebunt
            
             ;
             and
             this
             after
             a
             more
             Clear
             and
             Solemn
             Manner
             than
             meer
             Nature
             could
             have
             perform'd
             .
          
           
             14
             ▪
             Corallary
             III.
             Hence
             also
             we
             may
             see
             why
             ,
             and
             how
             ,
             Infants
             are
             connaturally
             sav'd
             by
             Baptism
             ,
             as
             
             by
             the
             most
             General
             and
             Genuine
             Means
             .
             For
             ,
             they
             carry
             no
             Dispositions
             out
             of
             the
             Body
             ,
             but
             Affections
             to
             the
             Mother's
             Dug
             ,
             to
             lie
             soft
             and
             warm
             ,
             and
             such
             like
             ;
             which
             being
             meerly
             Natural
             ,
             or
             rather
             Animal
             ,
             were
             too
             weak
             and
             too
             base
             to
             put
             any
             thing
             in
             them
             ,
             which
             might
             raise
             them
             in
             their
             Future
             State
             towards
             Heaven
             .
             But
             ,
             when
             they
             come
             into
             the
             Region
             of
             Light
             ,
             and
             know
             all
             things
             ;
             amongst
             the
             rest
             ,
             that
             they
             were
             Baptiz'd
             in
             Christ's
             Name
             ,
             and
             that
             that
             External
             Action
             ,
             (
             the
             Impressions
             ,
             and
             consequently
             the
             Notions
             of
             which
             remain
             yet
             in
             their
             Soul
             )
             was
             particularly
             done
             upon
             them
             ,
             and
             was
             Ordain'd
             as
             a
             
               Supernatural
               Means
            
             by
             Him
             ,
             acting
             as
             a
             
               Supernatural
               Agent
            
             ,
             for
             their
             Salvation
             ,
             or
             to
             addict
             them
             to
             Him
             ,
             and
             make
             them
             His
             ;
             immediately
             ,
             that
             Sacrament
             ,
             (
             as
             others
             also
             do
             )
             working
             its
             Effect
             
               ex
               vi
               Institutionis
               Christi
            
             ,
             gives
             them
             other
             Thoughts
             ,
             and
             Higher
             Aims
             than
             
             meer
             Nature
             could
             have
             done
             ;
             makes
             them
             conceive
             Actual
             Hope
             and
             Love
             of
             their
             Good
             GOD
             and
             Saviour
             ;
             and
             so
             disposes
             or
             fits
             them
             ,
             at
             the
             same
             Instant
             ,
             for
             Heaven
             .
          
           
             15.
             
             Corollary
             IV.
             Hence
             we
             may
             discover
             how
             Unnatural
             ,
             as
             well
             as
             Impious
             a
             Heresy
             Ana-Baptism
             is
             ;
             in
             debarring
             
             their
             Infants
             from
             the
             
               most
               Certain
            
             Means
             ,
             in
             the
             Course
             of
             GOD's
             Supernatural
             Providence
             ,
             to
             bring
             them
             to
             Heaven
             ,
             in
             case
             they
             Die
             before
             they
             come
             to
             use
             their
             deliberate
             Reason
             in
             chusing
             their
             Last
             End.
             But
             I
             am
             here
             only
             to
             lay
             Certain
             and
             Evident
             Grounds
             to
             Confute
             Errors
             ,
             and
             not
             to
             Pursue
             them
             .
          
           
             16.
             
             Corollary
             V.
             Lastly
             ,
             hence
             is
             seen
             how
             far
             more
             easie
             it
             is
             for
             the
             Saints
             and
             Angels
             in
             Heaven
             ,
             to
             hear
             
             our
             Petitions
             ,
             either
             put
             up
             to
             our
             common
             Lord
             ,
             or
             desiring
             the
             Assistance
             of
             their
             Prayen
             ●
             as
             also
             to
             know
             our
             Necessities
             our
             Amendment
             ,
             the
             Repe●tance
             of
             a
             Sinner
             ,
             for
             which
             as
             our
             Saviour
             says
             ,
             they
             have
             a
             
               particul●…
               Ioy
            
             ;
             tho'
             such
             happy
             Spirits
             know
             th●…
             Things
             after
             a
             far
             Clearer
             and
             Nobler
             Manner
             than
             Natural
             Knowers
             do
             ;
             viz.
             not
             i●
             ignoble
             Effects
             ,
             but
             in
             the
             best
             Manner
             
               à
               Pr●ori
            
             ,
             or
             in
             the
             
               First
               Cause
            
             ;
             by
             seeing
             his
             D●vine
             Essence
             ,
             in
             whom
             we
             do
             all
             
               Live
               ,
               M●…
            
             and
             
               have
               our
               Being
            
             .
          
           
           
             17.
             
             The
             
               Practical
               Iudgment
            
             ,
             or
             Affection
             of
             the
             Soul
             ,
             (
             as
             Experience
             teaches
             )
             does
             more
             sway
             the
             Operations
             of
             it
             ,
             
             and
             carry
             it
             towards
             the
             Attainment
             of
             what
             it
             wishes
             ,
             than
             the
             Greatest
             Speculative
             Knowledge
             of
             any
             Good
             whatever
             .
             For
             ,
             since
             we
             have
             two
             Operative
             Faculties
             of
             the
             Soul
             ,
             Understanding
             and
             Will
             ,
             and
             the
             Understanding
             ,
             as
             contradistinguisht
             from
             the
             Will
             ,
             has
             for
             it's
             Proper
             Act
             or
             Effect
             ,
             only
             a
             Speculative
             Knowledge
             or
             Iudgment
             of
             the
             Truth
             of
             the
             Thing
             ,
             abstracting
             from
             this
             consideration
             ,
             whether
             it
             be
             our
             Good
             or
             no
             ;
             and
             goes
             no
             farther
             ;
             but
             when
             our
             Consideration
             ,
             by
             a
             Close
             and
             
               frequent
               Converse
            
             with
             the
             Object
             ,
             and
             a
             more
             thorow-Penetration
             of
             it's
             Agreeableness
             ,
             or
             how
             Good
             it
             is
             to
             us
             ,
             lays
             this
             Agreeableness
             to
             ●…art
             ,
             and
             Conceits
             it
             to
             be
             our
             Interest
             to
             have
             ●…
             ▪
             there
             are
             immediately
             produced
             in
             us
             Affections
             ,
             or
             (
             which
             is
             the
             same
             )
             
               Practical
               Iudgments
            
             ,
             ●…pelling
             us
             to
             
               Act
               for
               it
            
             or
             
               pursue
               it
            
             ,
             which
             are
             ●…cts
             of
             the
             Will
             :
             Hence
             ,
             't
             is
             only
             these
             Practical
             Judgments
             ,
             and
             not
             Speculative
             ones
             ,
             which
             move
             us
             to
             the
             pursuit
             and
             Attainment
             of
             any
             ●…ood
             ;
             whether
             that
             Object
             be
             our
             
               True
               Good
            
             ,
             〈…〉
             no.
             
          
           
             18.
             
             Intellectual
             Goods
             ,
             tho'
             Infinite
             ,
             or
             the
             seeing
             Him
             who
             is
             
               Infinite
               Truth
            
             ,
             
             are
             immediately
             attain'd
             by
             the
             Soul
             ,
             when
             Separated
             ,
             if
             she
             be
             dispos'd
             with
             a
             
               Perfect
               Affection
            
             or
             Love
             for
             it
             .
             For
             ,
             since
             the
             Soul
             is
             of
             an
             Intellectual
             Nature
             ,
             and
             
             such
             that
             she
             is
             not
             Capable
             to
             be
             satiated
             or
             fill'd
             with
             Finite
             Truths
             ,
             how
             Great
             or
             Many
             soever
             they
             be
             ;
             and
             ,
             therefore
             ,
             she
             is
             ,
             by
             her
             Nature
             ,
             ordain'd
             to
             see
             an
             Infinit
             Truth
             ;
             nor
             can
             her
             Speculative
             Knowledge
             of
             
               all
               Created
            
             Truths
             ,
             breed
             any
             Hindrance
             ;
             but
             by
             giving
             her
             more
             Light
             of
             the
             Excellency
             of
             that
             Divine
             Object
             ,
             is
             rather
             (
             if
             no
             sinister
             Affection
             detain
             her
             )
             ordain'd
             to
             beget
             in
             her
             a
             high
             Affection
             for
             it
             ;
             nor
             ,
             in
             the
             Case
             here
             put
             ,
             does
             any
             sinister
             Practical
             Judgment
             ,
             or
             any
             such
             Affection
             detain
             her
             from
             it
             ,
             in
             regard
             it
             is
             here
             suppos'd
             that
             she
             has
             an
             Affection
             for
             it
             ;
             so
             that
             not
             only
             the
             whole
             Bent
             of
             her
             
               unperverted
               Nature
            
             ,
             but
             also
             the
             whole
             Propension
             of
             her
             
               Voluntary
               Affections
            
             ,
             gain'd
             here
             by
             frequent
             and
             most
             Deliberate
             Acts
             ,
             have
             addicted
             her
             to
             know
             or
             see
             that
             Blissful
             Object
             :
             Wherefore
             ,
             all
             imaginable
             Dispositions
             being
             put
             
               on
               her
               part
            
             ,
             to
             see
             this
             Infinit
             Truth
             ,
             it
             will
             be
             seen
             and
             known
             by
             the
             Soul
             in
             case
             it
             be
             of
             its
             own
             nature
             Intelligible
             ,
             which
             't
             is
             most
             evident
             it
             is
             .
             For
             ,
             since
             all
             Unintelligibleness
             ,
             or
             Obscurity
             of
             any
             Object
             springs
             from
             the
             Confusedness
             and
             Indetermination
             found
             in
             it
             ,
             which
             arises
             from
             the
             Power
             or
             Matter
             ;
             and
             all
             Distinctness
             ,
             and
             by
             consequence
             ,
             greater
             Intelligibility
             ,
             from
             the
             Act
             ;
             and
             GOD
             ,
             or
             Infinit
             Truth
             ,
             is
             an
             
               Infinitely
               Pure
            
             and
             most
             simple
             Actuality
             ;
             or
             
               Purus
               Candor
               Aeternae
               Lucis
            
             ,
             and
             therefore
             of
             his
             own
             Nature
             
               infinitely
               Intelligible
            
             ;
             and
             consequently
             ,
             will
             be
             actually
             known
             ,
             so
             there
             be
             no
             Indisposition
             ,
             Blemish
             or
             Impurity
             in
             the
             Spiritual
             Eye
             of
             the
             Understanding
             which
             is
             to
             know
             it
             ;
             or
             ,
             (
             which
             is
             the
             same
             )
             some
             Inordinate
             Affection
             for
             some
             Created
             or
             False
             Good
             makin●
             it
             addict
             its
             squinting
             Eye
             towards
             It.
             It
             follow●
             
             hence
             that
             ,
             since
             
               Extrinsecal
               Application
            
             has
             no
             place
             here
             ,
             or
             rather
             this
             Perfect
             Affection
             being
             the
             very
             ,
             and
             only
             ,
             Application
             of
             one
             Spirit
             to
             another
             ;
             all
             imaginable
             Causes
             are
             put
             for
             such
             an
             Effect
             ,
             or
             ,
             for
             such
             a
             Soul
             's
             seeing
             God
             ;
             and
             consequently
             the
             Effect
             it self
             ,
             or
             the
             
               Beatifical
               Vision
            
             must
             follow
             .
          
           
             19.
             
             Coroll
             .
             VII
             .
             Hence
             the
             whole
             Employ
             of
             our
             Lives
             here
             ought
             to
             be
             this
             ,
             viz.
             to
             take
             care
             we
             do
             not
             
             set
             our
             Affections
             inordinately
             on
             Temporal
             or
             
               False
               Goods
            
             ;
             which
             (
             being
             Fleeting
             )
             do
             perish
             ,
             and
             leave
             us
             Empty
             in
             our
             Future
             never-dying
             State
             ;
             but
             wisely
             to
             wean
             our selves
             from
             affecting
             them
             excessively
             ;
             and
             withal
             to
             gain
             Predominant
             Practical
             Judgments
             or
             Affections
             for
             Eternal
             Goods
             ,
             which
             will
             never
             leave
             us
             ;
             and
             ,
             withall
             ,
             will
             fill
             and
             satisfy
             our
             Boundless
             Wishes
             in
             the
             other
             World
             ;
             or
             ,
             which
             is
             the
             same
             ,
             make
             us
             
               Eternally
               Happy
            
             .
          
           
             20.
             
             Cor.
             VIII
             .
             Hence
             is
             shown
             that
             only
             
               Love
               of
               God
            
             above
             all
             things
             can
             dispose
             us
             for
             Heaven
             ,
             or
             (
             which
             
             is
             the
             same
             )
             make
             us
             
               held
               worthy
            
             ,
             or
             deserve
             such
             an
             Infinit
             Reward
             ;
             which
             is
             Promist
             us
             by
             God's
             Goodness
             ,
             upon
             our
             putting
             that
             good
             Disposition
             .
          
           
             21.
             
             Coroll
             .
             IX
             .
             Hence
             all
             the
             Law
             and
             the
             Prophets
             ,
             all
             the
             whole
             Body
             of
             
             Christian
             Doctrin
             ,
             all
             Christ's
             Instructive
             Words
             ,
             Exemplary
             
             Actions
             and
             Affective
             Sufferings
             ;
             all
             Church-Government
             ,
             Sacraments
             ,
             Teaching
             ,
             Preaching
             ,
             Mortification
             ,
             Reading
             Holy
             Books
             ,
             perusing
             the
             Lives
             of
             the
             B.
             Saints
             and
             Martyrs
             ;
             nay
             ,
             all
             our
             Keeping
             Festivals
             ,
             and
             all
             Ceremonious
             Actions
             of
             what
             kind
             soever
             ,
             (
             if
             righ●ly
             understood
             and
             made
             use
             of
             )
             are
             of
             no
             worth
             or
             Efficacy
             towards
             our
             Salvation
             ,
             farther
             than
             they
             may
             ●end
             Immediately
             or
             Remotely
             to
             breed
             and
             advance
             in
             Souls
             this
             Ultimate
             and
             Effectual
             Disposition
             to
             Bliss
             ,
             
               Perfect
               Charity
            
             ,
             or
             
               the
               Love
               of
               GOD
               above
               all
               things
            
             ;
             whence
             will
             follow
             of
             course
             ,
             the
             
               Love
               of
               our
               Neighbour
               as
               our selves
            
             ;
             and
             Eternal
             Happiness
             ,
             as
             the
             Reward
             of
             both
             .
          
           
             22.
             
             Corollary
             X.
             Hence
             ,
             RELIGION
             is
             the
             Art
             of
             breeding
             up
             Souls
             in
             such
             a
             manner
             as
             may
             dispose
             them
             
             for
             Eternal
             Happiness
             .
             This
             is
             evident
             ,
             Because
             all
             the
             Maxims
             ,
             Means
             ,
             Motives
             ,
             and
             Methods
             of
             True
             Religion
             do
             ,
             either
             immediately
             or
             remotely
             ,
             tend
             to
             that
             End.
             
          
           
             23.
             
             On
             the
             contrary
             ,
             and
             for
             the
             same
             Reason
             ,
             those
             Unhappy
             Souls
             ,
             which
             ,
             at
             their
             Separation
             ,
             have
             their
             First
             
             Affection
             placed
             on
             some
             False
             or
             
               Temporary
               Good
            
             ,
             (
             v.
             g.
             on
             Aiery
             Honour
             ,
             Ambitious
             Greatness
             ,
             Corporeal
             Pleasure
             ,
             or
             Sordid
             Riches
             )
             will
             ,
             as
             soon
             as
             they
             are
             out
             of
             the
             Body
             ,
             be
             in
             a
             State
             
             of
             
               Intolerable
               Grief
            
             and
             most
             
               Horrid
               Torment
            
             .
             For
             ,
             as
             is
             already
             prov'd
             ,
             §
             .
             20.
             they
             can
             never
             obtain
             their
             True
             Last
             End
             ,
             (
             to
             which
             Nature
             does
             now
             give
             them
             most
             Violent
             Propensions
             )
             because
             they
             want
             the
             Disposition
             Proper
             for
             it
             ;
             or
             rather
             ,
             by
             not
             loving
             it
             as
             they
             ought
             ,
             but
             having
             Chosen
             another
             False
             End
             
               in
               stead
            
             of
             it
             ,
             and
             Loving
             that
             above
             all
             things
             ,
             that
             is
             
               above
               It
            
             ,
             they
             are
             utterly
             Indispos'd
             for
             it
             ;
             which
             Disposes
             or
             Entitles
             them
             to
             that
             Eternal
             Pain
             call'd
             
               Poena
               Damni
            
             ,
             or
             Damnation
             ,
             which
             is
             the
             loss
             of
             ever
             seeing
             GOD.
             Nor
             yet
             can
             they
             get
             or
             enjoy
             those
             Temporary
             or
             False
             Goods
             ,
             which
             they
             
               did
               here
            
             ,
             and
             
               must
               now
            
             unchangeably
             ,
             (
             or
             for
             ever
             )
             chiefly
             ,
             if
             not
             only
             dote
             upon
             :
             the
             Loss
             of
             which
             affects
             them
             with
             that
             Tormenting
             Grief
             ,
             call'd
             
               Poena
               Sensûs
            
             ,
             or
             the
             Pain
             which
             arises
             from
             the
             want
             of
             an
             ill-chosen
             Temporary
             Last
             End.
             So
             that
             they
             have
             lost
             ,
             and
             are
             left
             destitute
             of
             all
             they
             can
             possibly
             wish
             ;
             they
             have
             their
             Wills
             crost
             in
             every
             thing
             ,
             and
             this
             for
             all
             Eternity
             ;
             which
             fills
             their
             whole
             Soul
             with
             most
             Unspeakable
             and
             
               Unconceiveable
               Anguish
            
             .
          
           
             24.
             
             The
             State
             of
             Separation
             Elevates
             the
             Soul
             to
             an
             Incomparable
             ,
             and
             ,
             in
             a
             manner
             ,
             an
             Infinite
             Perfection
             of
             
             Existence
             above
             that
             which
             she
             had
             in
             the
             Body
             .
             For
             ,
             as
             was
             prov'd
             lately
             ,
             she
             is
             now
             a
             
               Pure
               Act
            
             ,
             knows
             all
             Created
             things
             ,
             comprehends
             Time
             and
             Place
             ,
             perfectly
             sees
             all
             her
             former
             Thoughts
             and
             Actions
             ,
             and
             this
             
             all
             at
             once
             :
             Nay
             ,
             when
             Separated
             ,
             she
             is
             Capable
             (
             if
             due
             Dispositions
             be
             put
             )
             to
             see
             the
             Divine
             Essence
             ,
             which
             
               none
               can
               see
               and
               live
            
             .
          
           
             25.
             
             Therefore
             all
             her
             Modes
             or
             Accidents
             ,
             and
             particularly
             the
             Affections
             she
             had
             here
             ,
             are
             elevated
             in
             a
             vast
             
             proportion
             ,
             as
             far
             as
             the
             State
             of
             Separation
             can
             heighten
             them
             ;
             that
             is
             ,
             to
             an
             Unconceiveable
             degree
             of
             Intenseness
             .
             For
             ,
             her
             Modes
             are
             only
             her
             Knowledges
             and
             her
             Affections
             ;
             how
             vastly
             her
             Knowledge
             is
             increast
             and
             extended
             ,
             is
             already
             prov'd
             ;
             and
             her
             Affections
             ,
             which
             spring
             from
             her
             Knowledge
             ,
             and
             are
             proportion'd
             to
             them
             ,
             must
             necessarily
             be
             increast
             accordingly
             ;
             and
             this
             out
             of
             the
             force
             and
             nature
             of
             her
             
               Separated
               State.
            
             So
             that
             ,
             put
             case
             the
             Affections
             she
             had
             here
             for
             a
             Temporary
             Good
             ,
             was
             (
             as
             we
             say
             )
             
               ad
               unum
            
             ,
             and
             the
             Love
             she
             had
             for
             her
             Eternal
             Good
             was
             
               ad
               centum
            
             ;
             and
             that
             the
             State
             of
             Separation
             rais'd
             that
             Affection
             
               ut
               mille
            
             ,
             (
             which
             ,
             as
             appears
             by
             these
             Grounds
             ,
             is
             but
             a
             weak
             expression
             )
             it
             would
             follow
             ,
             that
             the
             Soul
             ,
             when
             Separated
             ,
             would
             be
             found
             loving
             her
             Eternal
             Good
             a
             hundred
             thousand
             times
             more
             than
             she
             lov'd
             that
             Temporary
             one
             ;
             which
             would
             make
             her
             fly
             with
             a
             most
             
               ravishing
               Transport
            
             to
             be
             united
             with
             her
             
               Chief
               Good
            
             ,
             if
             that
             Temporary
             Affection
             does
             not
             indispose
             her
             .
          
           
           
             26.
             
             Wherefore
             ,
             those
             Wretched
             Souls
             which
             part
             from
             the
             Body
             with
             Love
             of
             Created
             and
             Temporal
             Goods
             
             above
             the
             
               Increated
               ,
               Infinite
            
             ,
             and
             Eternal
             one
             ;
             especially
             those
             ,
             who
             ,
             by
             Supernatural
             Light
             had
             a
             higher
             Knowledge
             of
             GOD
             than
             Nature
             could
             have
             given
             them
             ;
             must
             necessarily
             ,
             by
             means
             of
             the
             Elevation
             of
             their
             Affections
             in
             their
             Separate
             State
             ,
             have
             their
             Torments
             increast
             to
             a
             
               Hell
               of
               Misery
            
             .
             For
             ,
             since
             the
             State
             of
             Separation
             exalts
             the
             Soul
             ,
             and
             ,
             consequently
             ,
             the
             Knowledges
             and
             Affections
             she
             had
             in
             the
             Body
             ,
             to
             an
             incompatable
             pitch
             above
             what
             they
             were
             here
             ;
             and
             
               Every
               Thing
               operates
               as
               it
               is
               :
            
             It
             follows
             ,
             That
             the
             Pain
             and
             Sorrow
             they
             have
             for
             the
             
               Loss
               ▪
            
             of
             what
             they
             thus
             Affected
             ,
             and
             on
             which
             they
             had
             set
             their
             whole
             hearts
             ;
             must
             in
             a
             manner
             infinitely
             exceed
             any
             Sorrow
             they
             could
             possibly
             have
             had
             in
             this
             life
             .
             Besides
             ,
             they
             have
             this
             Surcharge
             of
             Torture
             ,
             that
             their
             Contrary
             ,
             and
             ever
             Unre●●actable
             and
             Irreconcileable
             Judgments
             tear
             the
             Soul
             in
             pieces
             ,
             (
             as
             it
             were
             )
             within
             her self
             ;
             and
             make
             her
             become
             her
             own
             Torment
             .
             The
             Natural
             Love
             of
             her
             True
             ▪
             Last
             End
             ,
             (
             and
             much
             ●ore
             if
             it
             were
             formerly
             known
             also
             Supernaturally
             )
             carries
             her
             with
             a
             
               Violent
               Bent
            
             towards
             that
             which
             ,
             he
             sees
             now
             is
             her
             only-True
             Happiness
             ;
             and
             ,
             at
             the
             same
             time
             ,
             the
             far
             stronger
             Torrent
             of
             her
             Affections
             ,
             for
             that
             False
             Last
             End
             ,
             which
             she
             had
             here
             ,
             with
             a
             full
             Deliberation
             and
             long-frequented
             Practice
             ,
             made
             Choice
             of
             and
             
             pursu'd
             for
             her
             
               Summum
               Bonum
            
             ,
             hurries
             her
             with
             a
             Madness
             of
             Transport
             ,
             and
             an
             impetuosity
             equal
             to
             the
             inconceiveable
             activity
             she
             is
             now
             endow'd
             with
             ,
             to
             enjoy
             them
             ;
             tho'
             at
             the
             same
             time
             she
             sees
             them
             impossible
             to
             be
             had
             ,
             and
             withall
             most
             
               Base
               ,
               Vile
            
             ,
             and
             below
             her
             Nature
             ,
             if
             they
             were
             had
             ;
             and
             yet
             as
             Base
             as
             they
             are
             ,
             she
             must
             ,
             as
             her
             condition
             
               now
               is
            
             ,
             ever
             affectionately
             hug
             the
             Thoughts
             and
             Wish
             of
             them
             ;
             tho'
             she
             sees
             this
             Affection
             for
             them
             is
             her
             Torment
             ,
             and
             the
             true
             Cause
             of
             all
             her
             Endless
             Misery
             .
             Add
             ,
             that
             they
             have
             ,
             and
             must
             have
             ,
             these
             racking
             Convulsions
             of
             their
             Mind
             all
             at
             once
             ;
             without
             hopes
             of
             the
             least
             Intermission
             for
             all
             Eternity
             .
             Lastly
             ,
             Those
             Souls
             comprehending
             now
             all
             Time
             and
             Place
             ,
             their
             Affections
             work
             accordingly
             ;
             So
             that
             ▪
             whereas
             in
             this
             Life
             they
             confin'd
             their
             Wishes
             to
             enjoy
             those
             False
             Goods
             in
             some
             one
             time
             or
             place
             ,
             or
             some
             one
             Circumstance
             ;
             they
             now
             long
             vehemently
             to
             enjoy
             All
             of
             them
             which
             are
             sutable
             to
             such
             an
             Affection
             ,
             in
             every
             part
             of
             Time
             and
             every
             particular
             ▪
             Place
             ;
             nay
             ,
             they
             wish
             to
             subordinate
             all
             the
             whole
             Creation
             to
             attain
             that
             False
             Last
             End
             ,
             which
             they
             had
             unfortunately
             chosen
             ,
             and
             must
             now
             for
             ever
             dote
             upon
             .
             Which
             being
             impossible
             ,
             as
             the
             Course
             of
             Causes
             now
             stand
             ,
             it
             follows
             ,
             that
             every
             Creature
             in
             the
             world
             crosses
             them
             and
             is
             their
             Torment
             ;
             according
             to
             that
             saying
             ,
             
               Pugnabit
               orbis
               terrarum
               contra
               insensatos
            
             .
             So
             that
             their
             whole
             never-ending
             Life
             (
             if
             it
             may
             be
             call'd
             so
             )
             is
             wholly
             made
             up
             of
             Distracting
             Madness
             ,
             Furious
             Rage
             ,
             Self-racking
             Contrary
             Wishes
             ,
             tearing
             their
             own
             Bowels
             ;
             Heart-gnawing
             Regret
             ;
             Shameful
             Confusion
             ;
             Fruitless
             Repentance
             ;
             Black
             Desperation
             ;
             
             Cursings
             of
             themselves
             and
             all
             Creatures
             ;
             Blasphemings
             of
             the
             Holy
             Saints
             ,
             and
             of
             their
             Dread
             Creatour
             and
             Just
             Judge
             ,
             
               GOD
               ,
               Blessed
               for
               evermore
            
             .
             Or
             ,
             as
             our
             B.
             Saviour
             ,
             in
             accommodation
             to
             our
             greatest
             Griefs
             here
             ,
             moderately
             expresses
             it
             ,
             
               Weeping
               and
               Wailing
               and
               Gnashing
               of
               Teeth
               .
            
             The
             Gnawing
             Worm
             of
             Helpless
             Remorse
             
               ●ever
               dies
            
             there
             ;
             nor
             is
             the
             Vehement
             Fire
             of
             these
             Violent
             and
             Contrary
             Affections
             
               ever
               quenched
               .
               Quis
               poterit
               habitare
               cum
               igne
               devorante
               —
               Quis
               habitabit
               cum
               ardoribus
               sempiternis
               !
               Isaiae
               ,
               Cap.
            
             33.
             14.
             
          
           
             27.
             
             Hence
             is
             seen
             ,
             That
             GOD
             damns
             no
             Man.
             For
             ,
             since
             (
             by
             §
             .
             23.
             )
             Inordinate
             Affection
             for
             Creatures
             addicts
             the
             Soul
             to
             a
             wrong
             Last
             End
             ;
             and
             ,
             at
             the
             
             same
             time
             ,
             by
             doing
             so
             ,
             does
             In●●pose
             her
             for
             her
             True
             Happiness
             ,
             the
             Sight
             of
             GOD
             ,
             which
             she
             cannot
             ,
             when
             Separated
             ,
             but
             Naturally
             desire
             and
             long
             for
             ;
             and
             these
             Inordinate
             Affections
             ,
             if
             Unretracted
             here
             ,
             do
             still
             remain
             in
             the
             Soul
             ,
             (
             by
             §
             .
             4.
             )
             and
             ,
             when
             Separated
             ,
             she
             is
             Unchangeable
             in
             that
             State
             ;
             and
             ,
             consequently
             sees
             she
             must
             for
             ever
             Despair
             of
             ●●taining
             her
             
               True
               Good
            
             ,
             she
             being
             Impure
             and
             In●ispos'd
             for
             it
             ;
             and
             also
             of
             ever
             getting
             that
             
               False
               Good
            
             ,
             upon
             which
             she
             had
             here
             set
             her
             Chief
             Affection
             ;
             because
             it
             is
             impossible
             ,
             according
             to
             the
             Circumstances
             of
             things
             ,
             in
             the
             other
             Life
             ;
             and
             that
             hence
             she
             becomes
             incapacitated
             of
             having
             any
             kind
             of
             Good
             she
             can
             desire
             ,
             but
             has
             her
             Desire
             and
             Wish
             crost
             in
             every
             thing
             ;
             And
             the
             perpetual
             crossing
             her
             Voluntary
             and
             Natural
             Wishes
             in
             every
             thing
             ,
             especially
             in
             what
             's
             of
             Infinite
             Concern
             to
             her
             ,
             must
             naturally
             cause
             in
             such
             a
             Soul
             Extreme
             Grief
             ,
             Torment
             and
             Desperation
             :
             
             And
             this
             Tormenting
             Grief
             is
             enhanced
             by
             the
             Intenseness
             and
             Vehemency
             of
             her
             Acts
             ,
             when
             she
             is
             a
             Pure
             Spirit
             ;
             with
             which
             the
             greatest
             and
             most
             violent
             Grief
             in
             this
             life
             bears
             no
             proportion
             .
             Lastly
             ,
             since
             it
             has
             been
             clearly
             shown
             ,
             that
             all
             these
             dismal
             Effects
             ,
             which
             induce
             and
             make
             up
             that
             wretched
             State
             we
             call
             Damnation
             ,
             do
             (
             as
             is
             here
             shown
             )
             spring
             originally
             ,
             as
             from
             their
             
               Sole
               Cause
            
             from
             her
             having
             ,
             by
             her
             own
             Free
             Choice
             ,
             pitch●
             her
             First
             Affections
             upon
             some
             Created
             or
             False
             Good
             ;
             and
             all
             the
             other
             bad
             Consequences
             do
             follow
             out
             of
             the
             very
             Nature
             of
             a
             Spirit
             ,
             thus
             Affected
             or
             Indispos'd
             :
             It
             is
             manifest
             ,
             That
             GOD
             
               Damns
               no
               Man
            
             ;
             but
             that
             while
             a
             Sinner
             hugs
             and
             cherishes
             Inordinate
             Affections
             for
             Creatures
             in
             his
             Breast
             ,
             he
             is
             all
             the
             while
             connaturally
             kindling
             ,
             and
             adding
             Fuel
             to
             Hell-Fire
             in
             his
             own
             Soul
             ;
             to
             which
             effect
             of
             Damnation
             GOD
             contributes
             no
             otherwise
             than
             by
             preserving
             the
             Natures
             of
             things
             ,
             and
             carrying
             on
             the
             Course
             of
             Causes
             according
             to
             those
             Natures
             ;
             which
             Wisest
             Method
             he
             has
             no
             reason
             to
             
               alter
               miraculously
            
             for
             their
             sakes
             who
             have
             preferr'd
             a
             Creature
             before
             Him.
             
          
           
             28.
             
             It
             may
             be
             objected
             ,
             that
             these
             Affections
             for
             Creatures
             were
             Passions
             ,
             which
             either
             Spring
             from
             the
             Body
             ,
             or
             
             from
             the
             Circumstances
             of
             the
             former
             World
             ;
             and
             ,
             therefore
             ,
             they
             do
             not
             remain
             ,
             in
             a
             State
             where
             neither
             of
             them
             have
             any
             Influence
             upon
             the
             Soul.
             I
             Answer
             ,
             First
             ,
             That
             these
             are
             not
             Passions
             in
             our
             future
             State
             ,
             as
             that
             word
             imports
             Motion
             ;
             but
             they
             are
             far
             
             worse
             ,
             viz.
             the
             Termini
             or
             Effects
             of
             the
             most
             steadily
             fixt
             and
             worst
             Passion
             ;
             which
             we
             call
             Resolvedness
             in
             ill
             ,
             or
             Willfulness
             :
             And
             this
             can
             ,
             and
             must
             remain
             in
             a
             Soul
             determin'd
             to
             a
             wrong
             Last
             End
             ;
             she
             having
             ,
             tho'
             no
             Motion
             of
             the
             Spirits
             ,
             or
             Passion
             ,
             a
             Power
             in
             her
             call'd
             a
             Will
             ,
             of
             it
             's
             own
             Nature
             indeed
             ,
             determinable
             to
             Good
             and
             Bad
             ,
             but
             by
             her
             State
             of
             Separation
             fixt
             unchangeably
             in
             that
             Determination
             which
             she
             dy'd
             with
             .
             Secondly
             ,
             Tho'
             those
             Passions
             did
             indeed
             spring
             here
             from
             our
             Material
             Compart
             ,
             the
             Body
             ;
             yet
             they
             did
             not
             stay
             in
             that
             Part
             ,
             but
             affected
             ,
             by
             means
             of
             material
             Impressions
             ,
             the
             Soul
             ;
             and
             were
             ●●t
             in
             her
             by
             a
             deliberate
             and
             serious
             pitching
             her
             Chief
             Affections
             on
             them
             ;
             nay
             ,
             perhaps
             rivetted
             there
             by
             long-continu'd
             Habits
             ;
             and
             therefore
             they
             must
             still
             remain
             in
             her
             
               for
               ever
            
             ,
             unless
             they
             had
             been
             Retracted
             while
             she
             was
             in
             a
             Changeable
             condition
             in
             this
             Life
             .
          
           
             29.
             
             Corollary
             XI
             .
             Hence
             ,
             one
             Actual
             Sin
             of
             a
             high
             Nature
             ,
             and
             done
             with
             
             perfect
             Deliberation
             ,
             of
             which
             the
             Man
             dies
             Unrepentant
             ,
             will
             make
             the
             Soul
             miscarry
             eternally
             ;
             such
             as
             are
             Self-Murther
             ,
             being
             kill'd
             in
             a
             Duel
             for
             a
             Puntilio
             ,
             and
             such
             like
             .
          
           
             30.
             
             It
             may
             be
             said
             ,
             that
             the
             Knowledge
             of
             all
             Truths
             will
             rectifie
             and
             alter
             the
             Soul
             as
             soon
             as
             she
             is
             separated
             ,
             
             in
             regard
             that
             she
             sees
             then
             clearly
             the
             Vileness
             and
             Perniciousness
             of
             placing
             her
             Affection
             on
             a
             wrong
             Last
             End.
             'T
             is
             Answer'd
             :
             First
             ,
             That
             the
             Soul
             ,
             as
             soon
             as
             Separated
             ,
             
             knows
             all
             Truths
             only
             Speculatively
             ;
             but
             that
             the
             Practical
             Judgments
             or
             Affections
             which
             had
             prepossest
             her
             ,
             (
             as
             has
             been
             prov'd
             ,
             §
             .
             17.
             )
             do
             more
             sway
             with
             her
             than
             all
             her
             Speculative
             Knowledge
             ;
             which
             her
             Choice
             did
             not
             give
             her
             ,
             but
             
               Nature
               forced
            
             into
             her
             .
             Secondly
             ,
             There
             could
             be
             no
             Cause
             which
             was
             Competent
             to
             alter
             her
             :
             Not
             her
             Separation
             ;
             For
             the
             whole
             Effect
             of
             that
             Action
             is
             to
             Divide
             the
             Potential
             Parts
             of
             a
             Compound
             ;
             that
             is
             ,
             to
             take
             from
             them
             the
             State
             of
             Potentiality
             ,
             and
             make
             them
             (
             if
             they
             can
             exist
             separate
             )
             
               Actual
               Wholes
            
             ;
             Actual
             Parts
             ,
             as
             it
             has
             been
             demonstrated
             ,
             being
             Impossible
             .
             Wherefore
             Death
             ,
             being
             only
             the
             Separation
             of
             the
             Soul
             and
             Body
             ,
             terminates
             it's
             Agency
             in
             making
             them
             Two
             of
             One
             ,
             and
             has
             no
             Influence
             upon
             changing
             them
             .
             Nor
             does
             their
             State
             of
             Separation
             ,
             or
             their
             remaining
             or
             becoming
             Separate
             ,
             alter
             their
             Natures
             or
             their
             Modes
             ;
             for
             this
             consists
             in
             the
             Soul
             's
             existing
             now
             
               A
               Pure
               Act
            
             ;
             which
             has
             nothing
             to
             do
             with
             taking
             away
             what
             she
             had
             ;
             but
             only
             ,
             taking
             her
             as
             it
             found
             her
             ,
             to
             elevate
             her
             ,
             such
             as
             she
             was
             ,
             and
             ,
             consequently
             ,
             those
             Knowledges
             and
             Affections
             she
             actually
             had
             ,
             to
             a
             higher
             Perfection
             in
             the
             Line
             of
             Ens
             ,
             or
             to
             give
             her
             to
             exist
             after
             a
             Nobler
             manner
             than
             she
             did
             formerly
             .
             Lastly
             ,
             Were
             this
             so
             ,
             the
             Order
             of
             the
             World
             would
             be
             quite
             perverted
             ;
             for
             ,
             in
             that
             case
             ,
             the
             Wickedest
             Livers
             would
             have
             equal
             Priviledge
             and
             Benefit
             in
             the
             next
             world
             ,
             as
             the
             greatest
             Saints
             ;
             since
             ,
             each
             of
             them
             ,
             (
             as
             is
             presuppos'd
             to
             our
             question
             )
             knowing
             all
             things
             as
             soon
             as
             Separated
             ,
             their
             Wickedness
             would
             be
             corrected
             ,
             and
             effaced
             ;
             which
             takes
             away
             all
             the
             dread
             of
             Hell
             ,
             evacuates
             all
             the
             Motives
             to
             good
             
             Life
             ,
             and
             even
             destroys
             the
             Notion
             of
             Virtue
             and
             
               Vice
               ,
               Punishment
            
             and
             Reward
             ;
             and
             ,
             consequently
             ,
             GOD's
             Attribute
             of
             Justice
             .
          
           
             31.
             
             Corollary
             XII
             .
             Hence
             is
             seen
             ,
             that
             Sin
             does
             not
             consist
             meerly
             in
             the
             
             Falshood
             of
             our
             Speculative
             Judgments
             ,
             but
             in
             the
             Disproportion
             of
             our
             Practical
             Judgments
             or
             Affections
             for
             a
             Temporary
             Good
             ,
             above
             the
             Degree
             of
             Affection
             it
             has
             for
             Eternal
             Goods
             .
             For
             ,
             it
             may
             be
             a
             Truth
             ,
             that
             the
             Objects
             of
             Sin
             were
             Agreeable
             to
             the
             Man
             in
             this
             Mortal
             State
             ,
             especially
             taking
             him
             as
             thus
             circumstanced
             ,
             which
             made
             him
             apply
             his
             Thoughts
             only
             to
             them
             ;
             and
             by
             that
             means
             he
             came
             to
             conceit
             strongly
             the
             Good
             he
             found
             in
             them
             ;
             and
             so
             by
             oft-repeated
             Acts
             he
             came
             to
             beget
             in
             his
             Soul
             (
             Unattentive
             and
             Unapply'd
             to
             other
             Goods
             which
             were
             incomparably
             Greater
             )
             
               vast
               Practical
               Iudgments
            
             ,
             impelling
             him
             to
             act
             for
             them
             ,
             and
             pursue
             them
             ;
             or
             ,
             which
             is
             the
             same
             ,
             by
             a
             long
             Converse
             with
             them
             ,
             he
             got
             a
             strong
             Addiction
             to
             them
             ,
             and
             most
             ardent
             Affection
             for
             them
             :
             But
             the
             reason
             why
             he
             came
             to
             fall
             into
             such
             Pernicious
             Sin
             ,
             was
             because
             he
             did
             not
             to
             the
             same
             degree
             apply
             his
             Thoughts
             to
             Eternal
             Goods
             ,
             nor
             so
             carefully
             and
             studiously
             consider
             the
             incomparable
             Excellency
             of
             them
             ,
             as
             he
             did
             the
             Trifling
             Good
             of
             the
             others
             .
             Which
             had
             he
             done
             ,
             (
             as
             he
             ought
             )
             it
             would
             have
             bred
             in
             him
             such
             solidly-grounded
             and
             
               strong
               Iudgments
            
             
             and
             Affections
             for
             Heaven
             ,
             that
             it
             would
             have
             corrected
             (
             either
             wholly
             or
             to
             a
             high
             degree
             )
             the
             Affections
             to
             Creatures
             .
             The
             Falshood
             then
             which
             may
             have
             accompany'd
             the
             Practical
             Judgments
             of
             a
             Sinful
             Soul
             ,
             will
             be
             corrected
             in
             the
             State
             of
             Separation
             ;
             because
             she
             knows
             then
             all
             Created
             Truths
             ;
             and
             Truth
             and
             Falshood
             ,
             (
             they
             being
             Contradictions
             ,
             and
             therefore
             opposite
             to
             the
             Notion
             of
             Being
             ,
             the
             only
             Object
             of
             our
             Understanding
             )
             cannot
             consist
             together
             in
             an
             Intellectual
             Substance
             ;
             but
             the
             Predominancy
             or
             over-proportion
             of
             the
             Practical
             Judgment
             or
             Affection
             to
             Creatures
             ;
             (
             whether
             it
             proceed
             from
             Falshood
             ,
             or
             ,
             as
             it
             does
             generally
             ,
             and
             perhaps
             always
             from
             a
             more
             frequent
             and
             more
             hearty
             Application
             of
             the
             Soul
             to
             Creatures
             ,
             )
             does
             ,
             and
             must
             ,
             ever
             remain
             in
             her
             ;
             and
             withall
             the
             consequent
             Sad
             Effects
             mention'd
             ,
             in
             case
             the
             Man
             dies
             with
             those
             Bad
             prevalent
             Judgments
             Unretracted
             .
          
           
             32.
             
             Hence
             all
             those
             Knowledges
             ,
             whether
             Physical
             ,
             Moral
             ,
             Mathematical
             ,
             Metaphysical
             ,
             Theological
             ,
             or
             of
             
             what
             kind
             soever
             they
             be
             ,
             in
             which
             the
             Man
             had
             particularly
             cultivated
             his
             Soul
             here
             ,
             will
             ,
             in
             the
             State
             of
             Separation
             ,
             be
             Elevated
             to
             a
             very
             Deep
             ,
             or
             Proportionable
             Penetration
             of
             the
             Objects
             of
             those
             Sciences
             in
             the
             State
             of
             Separation
             ;
             whence
             a
             peculiar
             Accidental
             Satisfaction
             is
             ,
             by
             the
             Design
             of
             Nature
             ,
             apt
             to
             accrue
             to
             
             every
             such
             well-employ'd
             Soul
             whatever
             .
             But
             ,
             with
             this
             Distinction
             that
             those
             Souls
             which
             are
             Good
             ,
             besides
             what
             Natural
             Means
             gives
             them
             ,
             will
             have
             a
             particular
             Content
             or
             Accidental
             Joy
             in
             seeing
             the
             Supreme
             Reasons
             for
             the
             Truth
             of
             those
             respective
             Sciences
             in
             the
             First
             Cause
             ;
             Whereas
             in
             the
             Wicked
             they
             only
             serve
             to
             ex●…
             a
             more
             vehement
             Thirst
             of
             seeing
             the
             Highest
             Grounds
             of
             their
             Truth
             in
             the
             First
             Truth
             it self
             ,
             ●●●
             Original
             Author
             of
             all
             Being
             ;
             which
             avails
             ●●●m
             nothing
             but
             to
             increase
             their
             Grief
             and
             Torment
             .
          
           
             33.
             
             From
             the
             same
             Principles
             ,
             't
             is
             clearly
             deduced
             ,
             that
             all
             the
             Virtuous
             and
             〈…〉
             Affections
             which
             Good
             
             ●●●●●
             had
             for
             Friends
             ,
             Relations
             ●●●
             Acquaintances
             in
             this
             world
             ,
             〈◊〉
             remain
             in
             them
             after
             Death
             ;
             ●●●
             that
             too
             ,
             in
             a
             higher
             mea●●●●
             and
             affect
             them
             more
             heart●●
             than
             they
             did
             here
             .
             Whence
             ●●ey
             cordially
             wish
             and
             pray
             for
             〈…〉
             Progress
             in
             the
             way
             to
             True
             ●●●piness
             .
             They
             are
             Glad
             when
             〈…〉
             do
             well
             ;
             are
             Sorry
             ,
             (
             if
             their
             〈◊〉
             would
             permit
             it
             )
             when
             we
             Sin
             ;
             at
             least
             ,
             have
             ●…cidental
             Joy
             than
             they
             would
             have
             had
             ,
             if
             〈…〉
             liv'd
             virtuously
             .
             Which
             Propension
             ,
             〈…〉
             Natural
             or
             Acquir'd
             here
             ,
             is
             exceeding●●
             enhanced
             by
             true
             Charity
             ;
             in
             which
             Best
             of
             ●…ues
             they
             do
             now
             abound
             more
             than
             we
             are
             〈◊〉
             to
             conceive
             .
             They
             take
             it
             kindly
             that
             we
             〈◊〉
             for
             the
             Consummation
             of
             their
             Bliss
             ,
             and
             ●●●
             the
             Coming
             of
             Christ's
             Kingdom
             ,
             when
             the
             
             New
             Hierusalem
             ,
             the
             Church
             Militant
             and
             Triumphant
             ,
             joyn'd
             in
             one
             Body
             ,
             shall
             ,
             without
             the
             least
             spot
             or
             wrinkle
             of
             Vice
             or
             Imperfection
             ,
             and
             Adorn'd
             with
             the
             Lustrous
             Gems
             of
             the
             Purest
             Virtues
             ,
             descend
             from
             Heaven
             like
             a
             Bride
             to
             meet
             her
             Spouse
             and
             Saviour
             .
             They
             require
             our
             Devout
             Wishes
             with
             their
             Powerful
             Prayers
             .
             Particularly
             ,
             they
             rejoyce
             at
             any
             Good
             of
             ours
             to
             which
             themselves
             have
             been
             Instrumental
             .
             The
             same
             Joy
             have
             all
             those
             B.
             Saints
             ,
             Apostles
             ,
             Martyrs
             ,
             Confessors
             ,
             Virgins
             ,
             and
             with
             them
             the
             Holy
             Angels
             also
             ,
             when
             we
             keep
             their
             Festivals
             ,
             to
             the
             end
             that
             we
             may
             Honour
             their
             Virtues
             ,
             follow
             their
             Instructions
             ,
             imitate
             their
             Holy
             Lives
             ,
             obsequiously
             comply
             with
             their
             good
             Inspirations
             ,
             Repent
             our
             Sins
             ,
             and
             improve
             in
             Virtue
             .
             The
             same
             do
             those
             Good
             Souls
             ,
             departed
             in
             an
             Inferiour
             ●●gree
             of
             Grace
             ,
             who
             (
             as
             most
             hold
             )
             need
             our
             Prayers
             and
             Oblations
             .
             They
             are
             glad
             ,
             and
             have
             Ease
             and
             Refreshment
             ,
             by
             knowing
             that
             we
             have
             not
             forgot
             them
             ,
             (
             as
             Worldlings
             do
             ,
             who
             love
             for
             petty
             ends
             )
             but
             that
             we
             dutifully
             and
             charitably
             remember
             to
             pray
             for
             their
             Deliverance
             and
             Final
             Happiness
             .
             By
             which
             Doctrine
             we
             see
             how
             that
             Article
             of
             our
             Creed
             ,
             
               the
               Communion
               of
               Saints
            
             is
             explicated
             ,
             maintain'd
             and
             shown
             agreeable
             to
             Reason
             by
             Metaphysical
             Principles
             .
             Nay
             ,
             even
             the
             Damned
             in
             Hell
             retain
             a
             Natural
             Affec●●●●
             for
             their
             surviving
             Friends
             and
             Relations
             ;
             as
             appears
             by
             Dives
             his
             Request
             to
             Abraham
             ,
             that
             he
             would
             send
             to
             warn
             his
             Brethren
             to
             beware
             ●●
             coming
             into
             his
             place
             of
             Torment
             .
          
           
           
             34.
             
             It
             may
             be
             thought
             that
             all
             these
             Particu●●rs
             are
             said
             gratis
             ,
             because
             ,
             to
             
             avoid
             Prolixity
             ,
             I
             have
             not
             apply'd
             each
             of
             them
             to
             it
             's
             Proper
             ●inciples
             .
             But
             if
             it
             shall
             please
             any
             ●●ponent
             to
             challenge
             me
             with
             ●●y
             Flaw
             in
             this
             Discourse
             ,
             or
             ●●etend
             to
             show
             ,
             that
             they
             are
             ●●t
             well-grounded
             ,
             I
             shall
             not
             ●●ubt
             but
             to
             demonstrate
             them
             from
             the
             Prin●●●les
             already
             fore-laid
             and
             fore-prov'd
             ,
             viz.
             That
             our
             Soul
             is
             Immortal
             ;
             That
             ,
             when
             out
             of
             the
             ●ody
             she
             is
             a
             
               Pure
               Act
            
             ,
             and
             of
             a
             Superiour
             nature
             〈◊〉
             Body
             :
             That
             in
             that
             State
             she
             knows
             all
             Natural
             〈◊〉
             ,
             and
             is
             Unchangeable
             :
             That
             she
             remains
             〈…〉
             the
             same
             Affections
             which
             she
             had
             in
             her
             〈…〉
             were
             unretracted
             when
             the
             Man
             died
             ;
             〈…〉
             that
             they
             are
             most
             exceedingly
             heighten'd
             〈…〉
             State
             of
             Separation
             :
             Lastly
             ,
             That
             those
             ●…violent
             Affections
             ,
             and
             Unretractable
             in
             that
             〈…〉
             have
             conformable
             Effects
             issuing
             from
             them
             〈…〉
             ●eavenly
             Joy
             ,
             Hellish
             Sorrow
             ,
             or
             penally●…●●ded
             Hope
             .
          
           
             35.
             
             Corollary
             XII
             .
             From
             this
             whole
             Discourse
             is
             naturally
             and
             necessarily
             deduc'd
             
             this
             Corollary
             as
             a
             Summary
             of
             all
             that
             has
             been
             said
             hitherto
             ;
             That
             ,
             There
             is
             not
             the
             least
             tittle
             of
             our
             whole
             Life
             in
             which
             we
             act
             as
             Men
             ,
             or
             with
             perfect
             Deliberation
             of
             our
             Reason
             ,
             which
             is
             Indifferent
             ;
             or
             that
             passes
             Unregarded
             by
             the
             World
             's
             Infinitely-Wise
             
             and
             Just
             Governour
             ;
             but
             that
             every
             such
             Word
             ,
             Action
             ,
             Thought
             ,
             Gesture
             ,
             Look
             or
             Wish
             we
             ever
             had
             ,
             and
             dy'd
             without
             altering
             it
             ,
             will
             have
             (
             according
             as
             it
             is
             well
             or
             ill
             Intended
             )
             Effects
             ,
             in
             the
             other
             world
             conformable
             to
             it's
             Nature
             ,
             and
             to
             the
             Degree
             of
             it's
             Goodness
             or
             Badness
             ;
             and
             that
             ,
             each
             of
             them
             will
             receive
             ,
             with
             most
             Just
             and
             Exact
             Proportion
             ,
             Reward
             or
             Punishment
             ,
             by
             the
             Course
             of
             Natural
             and
             Supernatural
             Causes
             ;
             laid
             and
             appointed
             by
             GOD's
             Infinite
             Wisdom
             for
             the
             Eternal
             Salvation
             of
             those
             who
             love
             him
             ,
             and
             the
             Eternal
             Confusion
             and
             Perdition
             of
             his
             Enemies
             .
          
           
             
               MEDITATION
               .
            
             
               WHere
               art
               thou
               now
               ,
               my
               Soul
               ,
               after
               thou
               hast
               abandon'd
               and
               flitted
               from
               thy
               Terrene
               Habitation
               ,
               and
               into
               what
               strange
               Ultramundane
               Region
               art
               thou
               flown
               
               in
               an
               Instant
               ?
               The
               whole
               Earth
               ▪
               nay
               ,
               all
               Material
               Nature
               ,
               seems
               a
               contemptible
               Atome
               ,
               when
               thou
               look'st
               down
               upon
               it
               from
               the
               Transcendent
               Height
               of
               Being
               ,
               to
               which
               the
               Wisdom
               and
               Goodness
               of
               thy
               Creatour
               ,
               who
               promotes
               all
               his
               Creatures
               to
               those
               Perfections
               they
               art
               ▪
               capable
               of
               ,
               has
               rais'd
               thee
               .
               I
               see
               thy
               
                 Knowledge
                 ▪
              
               that
               is
               ,
               thy
               Essence
               ,
               stretcht
               out
               boyond
               the
               Vast
               Expansion
               of
               this
               Material
               World's
               Circumference
               ,
               and
               our
               Firmament
               bespangled
               with
               those
               Starry
               Bodies
               which
               it
               contains
               ;
               or
               ,
               rather
               ,
               I
               see
               them
               all
               center'd
               
               ●…
               Spiritual
               and
               Indivisible
               .
               Essence
               ,
               as
               in
               a
               〈…〉
               Orb
               of
               Being
               .
               Thou
               seest
               now
               
                 at
                 one
              
               〈…〉
               the
               Whole
               Sphere
               of
               Time
               sweeping
               along
               〈…〉
               
                 ●●●
                 thee
              
               ;
               or
               ,
               rather
               ,
               thou
               comprizest
               it
               all
               in
               〈…〉
               〈◊〉
               Natural
               Thought
               :
               And
               canst
               now
               〈…〉
               more
               ease
               comprehend
               it
               's
               whole
               Race
               ,
               than
               〈…〉
               couldst
               ,
               while
               here
               ,
               resume
               th●se
               Fleeting
               Parts
               〈…〉
               (
               
                 v.
                 g.
              
               an
               Hour
               or
               a
               Day
               ,
               )
               in
               t
               one
               Steady
               〈…〉
               in
               which
               they
               were
               all
               Present
               and
               Perma●●nt
               at
               once
               .
               The
               whole
               Bulk
               of
               Quantity
               is
               in
               〈…〉
               more
               Noble
               Being
               ,
               
                 without
                 Extension
              
               ,
               and
               the
               ●●ng
               Course
               of
               Motion
               ,
               without
               Succession
               .
               But
               the
               Extent
               of
               thy
               Actual
               Knowledge
               ,
               is
               nothing
               in
               comparison
               of
               thy
               
                 Clear
                 Penetration
              
               of
               those
               Great
               ,
               〈…〉
               Various
               ,
               and
               Numberless
               Objects
               ,
               which
               are
               now
               ●…nted
               to
               thy
               view
               .
               What
               was
               here
               Misty
               and
               ●●●dy
               ,
               is
               now
               ,
               the
               Screen
               of
               Matter
               (
               the
               Ground
               ●●
               ll
               Confusedness
               and
               Obscurity
               )
               being
               taken
               away
               ,
               〈…〉
               brightly
               Intelligible
               with
               
                 Noon-day
                 Evidence
              
               .
               〈…〉
               clearly
               ,
               that
               ,
               if
               thou
               hast
               in
               this
               World
               but
               ●●●prehended
               or
               
                 laid
                 hold
              
               of
               any
               one
               Piece
               of
               the
               〈…〉
               Link
               in
               the
               Chain
               of
               Causes
               ,
               which
               weaves
               〈…〉
               one
               orderly
               Loom
               all
               Natural
               Truths
               ;
               thou
               ●●●est
               into
               thee
               the
               
                 whole
                 Length
              
               of
               that
               Line
               〈…〉
               the
               
                 First
                 Birth
              
               of
               the
               World
               till
               it
               expires
               in●●
               Eternity
               :
               Or
               rather
               those
               Truths
               are
               so
               
               innext
               ●…e
               another
               by
               the
               closest
               Texture
               of
               Identity
               ,
               〈…〉
               if
               thou
               admittest
               any
               one
               of
               them
               ,
               all
               the
               rest
               〈…〉
               ●roud
               themselves
               into
               thy
               Capacious
               ,
               tho'
               Space●…
               Understanding
               .
            
             
               ●…ow
               shall
               we
               then
               frame
               any
               
               ●●●
               Conception
               of
               the
               
               Difference
               ●…en
               thy
               Former
               and
               this
               Future
               State
               ?
               Or
               ,
               by
               what
               parallel
               ●hall
               we
               illustrate
               it
               ?
               Shall
               we
               compare
               
               it
               to
               the
               condition
               of
               a
               Child
               in
               the
               Womb
               on
               the
               one
               side
               ,
               and
               of
               a
               perfect
               Man
               grown
               up
               to
               Rip●
               Knowledge
               on
               the
               other
               ?
               Indeed
               ,
               this
               World
               is
               but
               as
               it
               were
               our
               Second
               Womb
               ;
               Nature
               is
               deliver'd
               of
               Thee
               ;
               and
               thou
               art
               born
               a
               Pure
               Spirit
               when
               the
               Man
               di●s
               .
               Or
               ,
               Shall
               we
               compare
               these
               two
               States
               to
               those
               of
               a
               Man
               ,
               first
               shut
               up
               in
               a
               dark
               Tower
               ;
               who
               can
               see
               no
               Objects
               about
               him
               but
               when
               presented
               before
               five
               dim
               Glasses
               placed
               in
               it's
               Walls
               ;
               but
               afterwards
               ,
               when
               the
               Tower
               by
               some
               Chance
               is
               thrown
               down
               ,
               and
               the
               Man
               preserv'd
               unhurt
               ;
               then
               he
               can
               freely
               range
               with
               his
               Sight
               all
               over
               the
               large
               Prospect
               about
               him
               ;
               and
               discover
               ,
               at
               once
               ,
               the
               various
               Scenes
               of
               all
               the
               vast
               circumstant
               Region
               ,
               of
               which
               he
               could
               before
               take
               but
               a
               scant
               ,
               obscure
               and
               leasurely
               Survey
               !
               Both
               those
               are
               but
               lame
               Comparisons
               ,
               and
               far
               from
               parallelling
               the
               Excess
               ,
               which
               this
               New
               State
               of
               thine
               has
               above
               thy
               Former
               one
               .
               Thy
               Capacity
               in
               thy
               purely-Spiritual
               Condition
               does
               Infinitely
               ,
               that
               is
               ,
               
                 beyond
                 Proportion
              
               ,
               go
               beyond
               that
               thou
               hadst
               in
               the
               Body
               ,
               when
               it
               was
               at
               it's
               best
               :
               Whereas
               thy
               Capacity
               in
               the
               other
               two
               States
               ,
               (
               that
               pretended
               to
               parallel
               this
               )
               being
               both
               of
               them
               Finite
               ,
               are
               very
               easily
               Proportion'd
               :
               Wherefore
               we
               will
               leave
               this
               Consideration
               to
               be
               seriously
               and
               at
               leasure
               meditated
               on
               by
               those
               truly
               Wise
               Souls
               ,
               who
               think
               it
               their
               ▪
               
                 highest
                 Concern
              
               to
               reflect
               on
               their
               
                 Future
                 State
              
               ;
               and
               what
               Happy
               or
               Dismal
               Consequences
               attend
               it
               ▪
               according
               to
               the
               Good
               or
               Bad
               Dispositions
               they
               contract
               here
               ,
               and
               carry
               with
               them
               hence
               .
            
             
               That
               we
               may
               gratefully
               and
               humbly
               acknowledge
               to
               whom
               we
               owe
               this
               Clear
               Knowledge
               of
               our
               True
               Last
               End
               ,
               the
               
               Attaining
               which
               is
               our
               Only
               ,
               and
               Eternal
               Happiness
               ;
               Let
               us
               consider
               
               how
               far
               Natural
               Reason
               carry'd
               those
               Heathen
               Philosophers
               who
               were
               the
               Greatest
               Masters
               of
               Human
               Science
               in
               their
               ●●●es
               ,
               and
               where
               it
               stopt
               .
               The
               〈◊〉
               Intelligent
               Followers
               of
               Aristo●●●
               do
               gather
               from
               his
               Principles
               this
               ●●●●sonant
               Discourse
               .
               The
               Goods
               of
               〈◊〉
               Body
               are
               preferrable
               to
               those
               
                 ●●
                 Fortune
              
               ;
               and
               the
               Goods
               of
               the
               〈◊〉
               to
               those
               of
               the
               Body
               :
               Wherefore
               Happiness
               ●●st
               consist
               in
               something
               that
               in
               the
               best
               manner
               ●●●ects
               that
               Part
               of
               Man
               call'd
               the
               Soul.
               Now
               ,
               the
               Powers
               of
               the
               Soul
               are
               the
               Understanding
               and
               t●●
               Will
               :
               Of
               which
               the
               Understanding
               is
               the
               No●●●●
               ;
               because
               the
               Will
               is
               naturally
               ordain'd
               to
               be
               ●●●●ed
               and
               Govern'd
               by
               the
               Understanding
               ;
               and
               〈◊〉
               Act
               of
               the
               Will
               ,
               which
               the
               previous
               Reason
               〈◊〉
               Understanding
               does
               not
               dictate
               and
               warrant
               ▪
               ●●llfulness
               ;
               which
               is
               justly
               held
               the
               Greatest
               ●●perfection
               Imaginable
               .
               Happiness
               therefore
               〈…〉
               be
               sought
               for
               in
               the
               Best
               Perfection
               of
               the
               Understanding
               .
               Farther
               ,
               the
               Understanding
               is
               but
               a
               ●●●wer
               ,
               and
               Act
               is
               better
               than
               Power
               ;
               for
               it
               includes
               〈◊〉
               ,
               and
               adds
               to
               it
               the
               Acting
               or
               Exercise
               of
               it
               ;
               ●●●ch
               is
               the
               Immediate
               End
               for
               which
               the
               Power
               was
               ●●●n'd
               ;
               Therefore
               Happiness
               must
               consist
               in
               some
               〈◊〉
               Perfect
               Act
               ,
               of
               the
               Understanding
               .
               Wherefore
               ,
               〈◊〉
               Power
               and
               it's
               Acts
               taking
               their
               Degree
               of
               Per●●●●
               from
               the
               Clearness
               of
               the
               Sight
               ,
               and
               from
               the
               ●●●llency
               of
               the
               Object
               about
               which
               they
               are
               em●●●
               ;
               and
               the
               
                 Primum
                 Ens
              
               being
               the
               most
               
                 Excellent
                 Object
              
               ;
               it
               follows
               ,
               that
               the
               Beatitude
               of
               Man
               does
               〈◊〉
               in
               the
               
                 Actual
                 and
                 Clear
                 Knowledge
                 of
                 the
                 First
                 Being
              
               ;
               which
               in
               Christian
               Language
               ,
               is
               the
               
                 seeing
                 GOD
                 face
                 to
                 face
              
               ,
               or
               in
               the
               
                 Beatifical
                 Vision
              
               .
            
             
             
               Thus
               far
               their
               Speculative
               Thoughts
               rais'd
               them
               ▪
               But
               there
               were
               other
               necessary
               Truths
               requisite
               er●
               Man
               could
               be
               Happy
               ,
               which
               were
               below
               their
               short
               Reach
               .
               As
               ,
               First
               ,
               That
               this
               Contemplation
               of
               the
               First
               Being
               must
               also
               be
               
                 most
                 Durable
              
               ,
               or
               
                 never
                 ▪
                 Interrupted
              
               ,
               that
               is
               Everlasting
               ;
               without
               which
               ,
               the
               Attaining
               it
               could
               be
               
                 no
                 Happiness
              
               ;
               since
               the
               being
               Depriv'd
               of
               so
               Soveraign
               and
               excellent
               an
               Object
               ,
               after
               having
               enjoy'd
               it
               ,
               and
               known
               the
               Goodness
               of
               it
               by
               Experience
               ,
               must
               needs
               make
               them
               more
               miserable
               than
               they
               had
               been
               ,
               had
               they
               not
               known
               it
               at
               all
               .
               Secondly
               ,
               It
               must
               be
               propos'd
               to
               them
               as
               a
               State
               that
               is
               Attainable
               ,
               and
               therefore
               is
               to
               be
               
                 Hoped
                 for
              
               .
               For
               ,
               let
               it
               be
               never
               so
               Gallant
               a
               thing
               in
               it self
               ,
               yet
               unless
               we
               could
               hope
               to
               come
               at
               it
               and
               enjoy
               it
               ,
               what
               is
               it
               
                 to
                 us
              
               ,
               or
               how
               can
               it
               possibly
               be
               
                 our
                 Happiness
                 ?
                 Thirdly
              
               ,
               For
               want
               of
               holding
               this
               Blissful
               State
               Attainable
               ,
               and
               thence
               making
               us
               entertain
               some
               Hope
               of
               enjoying
               it
               ,
               we
               can
               never
               come
               to
               love
               it
               heartily
               ;
               much
               less
               place
               our
               Chief
               Affection
               on
               it
               ,
               or
               bend
               our
               Best
               endeavours
               to
               pursue
               ,
               or
               gain
               it
               .
               What
               Man
               has
               a
               hearty
               Desire
               to
               climb
               to
               the
               Moon
               ?
               And
               why
               not
               ?
               Because
               he
               judges
               it
               impossible
               ,
               and
               beyond
               his
               Hope
               .
               Or
               what
               Virtuoso
               had
               ever
               an
               Effectual
               Love
               or
               Wish
               to
               dig
               to
               the
               Center
               of
               the
               Earth
               ,
               to
               make
               curious
               Observations
               of
               the
               Rarities
               found
               there
               ?
               And
               why
               ,
               but
               because
               't
               is
               Hopeless
               and
               Impossible
               ?
               Wherefore
               ,
               without
               holding
               the
               Possibility
               of
               the
               thing
               ,
               't
               is
               impossible
               to
               aim
               at
               it
               or
               intend
               it
               .
               Nay
               ,
               it
               must
               be
               more
               than
               meerly
               Possible
               ;
               it
               must
               be
               Hopeful
               too
               ,
               or
               have
               some
               degree
               of
               Likelihood
               that
               't
               is
               within
               our
               
               Power
               ●●
               compass
               it
               ▪
               otherwise
               none
               but
               a
               Frantick
               Man
               c●●
               be
               mov'd
               heartily
               to
               pursue
               it
               ,
               much
               less
               to
               take
               off
               our
               Principal
               Affection
               from
               Temporal
               Goods
               ,
               (
               the
               
               ●…ableness
               of
               which
               ,
               in
               some
               sort
               ,
               to
               our
               Na●…
               we
               experience
               )
               and
               to
               place
               them
               on
               Eternal
               〈…〉
               which
               we
               are
               not
               assur'd
               we
               can
               ever
               come
               to
               ●…
               :
               And
               yet
               ,
               without
               this
               
                 Predominant
                 Affe●…
              
               for
               our
               True
               Happiness
               ,
               we
               cannot
               (
               as
               has
               〈…〉
               Demonstrated
               )
               be
               Dispos'd
               for
               it
               ,
               or
               ever
               en●…
               .
            
             
               Behold
               here
               the
               utmost
               to
               which
               meer
               Natural
               Reason
               could
               raise
               Souls
               immerst
               in
               Matter
               ?
               Behold
               〈…〉
               most
               vigorous
               Efforts
               of
               
                 Humane
                 Knowledge
              
               ,
               ●…isted
               by
               Superiour
               Light
               had
               from
               Revelation
               ;
               〈…〉
               how
               it
               falls
               short
               in
               three
               most
               Necessary
               ,
               and
               〈…〉
               Proper
               Dispositions
               ,
               addicting
               Souls
               and
               fitting
               〈…〉
               connaturally
               for
               the
               Sight
               of
               GOD
               ,
               our
               only
               ●…itude
               !
               No
               wonder
               then
               ,
               the
               Wisest
               among
               the
               ●…ed
               Heathens
               ,
               tho'
               
                 Deum
                 cognoverunt
                 ,
                 non
                 ●…n
                 sicut
                 Deum
                 honoraverunt
                 .
              
               No
               wonder
               ,
               if
               ●…fible
               Pleasures
               ,
               Worldly
               Interest
               ,
               and
               
                 Consuetudo
                 ●…li
              
               ,
               did
               easily
               draw
               them
               ,
               to
               run
               along
               with
               the
               ●…
               ;
               No
               wonder
               ,
               present
               Temporal
               Goods
               did
               
                 ●…ross
                 ▪
              
               all
               their
               
                 Choicest
                 Affections
              
               ;
               and
               left
               them
               ●…ne
               for
               
                 Unseen
                 ,
                 Future
              
               ,
               and
               Unhop'd
               for
               Eter●…
               Happiness
               in
               the
               Sight
               of
               GOD.
               But
               't
               is
               the
               ●…der
               of
               Wonders
               ,
               that
               those
               Deists
               ,
               who
               hold
               their
               〈…〉
               survives
               ,
               and
               that
               it
               's
               True
               Bliss
               is
               to
               be
               plac'd
               〈…〉
               that
               Beatifical
               Vision
               ,
               can
               ,
               after
               so
               many
               thousand
               ●…riences
               how
               short
               
                 Nature
                 falls
              
               of
               elevating
               us
               ●…m
               at
               it
               ,
               should
               still
               maintain
               that
               there
               is
               
                 no
                 ●…d
              
               of
               Revelation
               ,
               and
               Supernatural
               Assistances
               ;
               〈…〉
               so
               wilfully
               blind
               ,
               as
               not
               to
               see
               and
               acknowledge
               〈…〉
               Excellency
               of
               Christianity
               ;
               and
               how
               far
               it
               sur●…
               the
               
                 Deepest
                 Search
              
               and
               
                 Highest
                 Reach
              
               of
               
                 ●atural
                 Knowledge
              
               and
               Human
               Philosophy
               .
            
             
             
               For
               their
               sakes
               especially
               ,
               and
               to
               make
               this
               Truth
               sink
               deeper
               into
               the
               Minds
               of
               all
               our
               
               Readers
               ,
               we
               will
               give
               this
               Point
               a
               Second
               Review
               .
               All
               Mankind
               have
               ,
               and
               ever
               had
               ,
               in
               their
               Thoughts
               the
               Notion
               of
               being
               Happy
               ,
               since
               they
               all
               know
               the
               meaning
               of
               the
               word
               
                 [
                 Happiness
                 ,
              
               ]
               and
               that
               it
               means
               
                 Perfect
                 Satisfaction
              
               ,
               or
               the
               having
               all
               they
               could
               desire
               .
               'T
               is
               what
               every
               Man
               covets
               ,
               either
               immediately
               or
               ultimately
               ,
               in
               all
               his
               Wishes
               ;
               and
               pursues
               in
               all
               his
               Actions
               .
               But
               some
               sought
               for
               this
               Happiness
               in
               some
               
                 Temporal
                 Good
              
               of
               this
               World
               ,
               as
               Honour
               ,
               Greatness
               ,
               Corporeal
               Pleasure
               ,
               Riches
               ,
               &c.
               
               Each
               of
               them
               vainly
               flatter'd
               themselves
               ,
               that
               ,
               that
               Darling
               Object
               of
               their
               Affection
               once
               obtain'd
               ,
               they
               should
               be
               satisfy'd
               ,
               and
               could
               wish
               no
               more
               .
               But
               ,
               alas
               !
               All
               of
               them
               did
               by
               their
               carriage
               confess
               ,
               that
               after
               their
               most
               successful
               Acquisitions
               ,
               they
               still
               remain'd
               as
               
                 Empty
                 ,
                 Hungry
              
               ,
               and
               Dissatisfy'd
               as
               formerly
               .
               Alexander
               ,
               after
               all
               his
               fortunate
               Victories
               ,
               weeps
               that
               there
               are
               no
               more
               Worlds
               to
               Conquer
               ;
               
                 Unus
                 Pellaeo
                 iuveni
                 non
                 sufficit
                 orbis
                 ,
              
               &c.
               
            
             
               
                 One
                 World
                 suffic'd
                 not
                 the
                 Pellaean
                 King
                 ;
              
               
                 Th'
                 Unhappy
                 Youth
                 sweats
                 in
                 that
                 narrow
                 Ring
                 .
              
            
             
               The
               Miser
               ,
               after
               he
               has
               hoarded
               up
               immense
               Banks
               of
               Money
               ,
               is
               still
               Covetous
               of
               laying
               up
               more
               :
               
                 Crescit
                 amor
                 Nummi
                 quantum
                 ipsa
                 pecunia
                 cre●cit
                 .
              
               Besides
               he
               is
               rack'd
               with
               Care
               of
               securing
               it
               ;
               and
               at
               length
               he
               dies
               Despairing
               ,
               that
               he
               cannot
               carry
               along
               with
               him
               his
               
                 Shining
                 Idol
              
               ,
               which
               he
               had
               here
               so
               devoutly
               Ador'd
               .
               Wanton
               Lais
               ,
               when
               Age
               had
               crippled
               her
               feet
               and
               wrinkled
               her
               face
               ,
               and
               made
               her
               un●it
               for
               pleasure
               ,
               laments
               that
               her
               holiday
               Trim
               
               ●●
               short
               Imaginary
               Happiness
               was
               but
               the
               Prologue
               to
               ●…eal
               and
               never
               to
               be
               released
               Misery
               .
               And
               the
               〈…〉
               may
               be
               said
               of
               all
               the
               other
               Worldlings
               ,
               who
               〈…〉
               their
               Happiness
               in
               some
               Temporal
               Good.
               Some
               〈…〉
               few
               Philosophers
               (
               as
               we
               show'd
               above
               )
               did
               in●…
               by
               their
               Reason
               gain
               some
               Glimpse
               of
               what
               〈…〉
               Man
               's
               
                 True
                 Happiness
              
               :
               But
               it
               was
               no
               more
               〈…〉
               ●
               Flash
               of
               Light
               ,
               which
               disappear'd
               and
               dy'd
               〈…〉
               soon
               as
               their
               Actual
               Speculation
               was
               over
               :
               They
               〈…〉
               laid
               
                 fast
                 hold
              
               of
               it
               ;
               apply'd
               their
               Will
               to
               it
               〈…〉
               True
               Good
               ,
               rais'd
               their
               Hope
               to
               it
               ,
               nor
               lov'd
               〈…〉
               pursu'd
               it
               above
               all
               things
               ;
               so
               that
               all
               their
               ●…wledge
               of
               it
               ended
               in
               an
               
                 Idle
                 Talk
              
               ,
               or
               Airy
               ●…m
               .
               But
               ,
               Oh!
               The
               incomparable
               Philosophy
               Re●…d
               to
               us
               by
               the
               Wisdom
               of
               the
               Eternal
               Father
               !
               ●…eanest
               Scholler
               of
               that
               Divine
               Master
               ,
               can
               tell
               ●●
               n●w
               ,
               that
               our
               True
               Happiness
               is
               not
               plac'd
               in
               the
               ●…isition
               er
               Enjoyment
               of
               any
               Goods
               of
               this
               Life
               ,
               ●…n
               a
               never-ending
               Contemplation
               of
               GOD's
               Es●…
               in
               the
               next
               .
               Nor
               does
               Revelation
               only
               assure
               〈…〉
               where
               Happiness
               is
               to
               be
               found
               and
               hoped
               for
               ;
               〈…〉
               it
               acquaints
               us
               ,
               moreover
               ,
               with
               all
               the
               Methods
               〈…〉
               Ways
               how
               to
               attain
               it
               .
               It
               gives
               us
               gratis
               ,
               〈…〉
               assures
               to
               us
               ,
               by
               well-attested
               Miracles
               ,
               the
               Truth
               ●…ose
               Sublime
               Theses
               ;
               which
               directs
               the
               Reason
               of
               ●…lators
               ,
               to
               show
               them
               Agreeable
               to
               Natural
               Princi●…
               viz.
               to
               the
               Nature
               of
               a
               Soul
               ,
               and
               her
               Affections
               ;
               〈…〉
               the
               Ground
               whence
               they
               spring
               ,
               to
               the
               Nature
               of
               
                 ●…re
                 Act
              
               ,
               an
               
                 Infinite
                 Being
              
               ,
               and
               of
               Beatitude
               it
               〈…〉
               For
               the
               seeing
               clearly
               how
               Consonant
               and
               ●…formable
               those
               High
               Mysteries
               are
               to
               
                 Natural
                 ●…
              
               ,
               does
               comfort
               Faith
               in
               those
               Faithful
               ;
               and
               〈…〉
               Unbelievers
               to
               an
               Opinion
               they
               are
               True
               ,
               since
               they
               are
               (
               if
               rightly
               explicated
               )
               no
               way
               Repugnant
               ,
               〈…〉
               perfectly
               Agreeable
               to
               those
               Verities
               ,
               which
               
               Nature
               ●eaches
               us
               in
               gross
               ,
               and
               Art
               demonstrates
               .
            
             
             
               Perhaps
               ,
               the
               last
               Corollary
               of
               the
               precedent
               Chapter
               may
               give
               some
               Readers
               
                 frightful
                 Apprehensions
              
               ,
               that
               a
               Christian
               
               Life
               is
               Melancholly
               and
               full
               of
               Anxiety
               .
               Indeed
               to
               those
               rechlest
               Souls
               ▪
               who
               are
               resolv'd
               to
               mind
               and
               pursue
               nothing
               but
               idle
               Toyes
               ,
               and
               think
               nothing
               worth
               their
               Affection
               but
               Fleeting
               and
               Perishable
               Goods
               ,
               all
               Discourse
               of
               perfecting
               the
               Soul
               as
               much
               as
               is
               possible
               ,
               (
               in
               which
               consists
               her
               
                 Compleat
                 Satisfaction
              
               or
               Happiness
               )
               must
               needs
               be
               irksome
               and
               tedious
               :
               But
               to
               those
               Wiser
               Souls
               ,
               who
               think
               the
               Attaining
               or
               Falling
               short
               of
               Eternal
               Bliss
               is
               their
               
                 main
                 Concern
              
               ,
               and
               most
               worthy
               their
               Consideration
               ,
               it
               will
               appear
               quite
               otherwise
               .
               What
               Greater
               Joy
               ,
               since
               we
               know
               we
               
                 must
                 die
              
               ,
               and
               that
               our
               Soul
               
                 survives
                 for
                 ever
              
               ,
               than
               to
               know
               where
               our
               Soul
               shall
               go
               to
               be
               Eternally
               Happy
               ?
               What
               more
               solid
               Comfort
               than
               ▪
               not
               only
               to
               have
               Assurance
               what
               is
               our
               True
               Last
               End
               or
               Felicity
               ,
               but
               to
               know
               also
               the
               
                 Certain
                 Way
              
               to
               attain
               it
               ;
               and
               that
               that
               Way
               is
               Easie
               ?
               For
               what
               can
               be
               Easier
               ,
               or
               more
               sutable
               to
               the
               whole
               Propension
               of
               our
               Nature
               ,
               than
               to
               love
               that
               above
               all
               things
               ,
               which
               is
               infinitely
               worthy
               of
               our
               Whole
               Affection
               for
               it's
               own
               sake
               ;
               and
               ,
               withall
               such
               ,
               that
               the
               loving
               it
               will
               make
               us
               Eternally
               Happy
               ?
               What
               easier
               than
               to
               have
               a
               
                 good
                 Intention
              
               to
               pursue
               our
               own
               Happiness
               ,
               and
               to
               do
               nothing
               that
               can
               make
               us
               lose
               it
               ;
               and
               ,
               by
               losing
               in
               undo
               our selves
               ?
               Nothing
               can
               endanger
               our
               falling
               short
               of
               it
               ,
               but
               that
               Sottish
               Nonsense
               ,
               and
               Ri●icul●us
               Madness
               ,
               of
               preferring
               a
               Wretched
               ,
               Indigent
               ,
               Empty
               ,
               Perishable
               Creature
               ,
               before
               our
               Great
               and
               infinitely
               Good
               Creatour
               .
               Miserable
               then
               ,
               and
               justly
               most
               miserable
               They
               ,
               who
               ,
               thro'
               Neglect
               of
               considering
               what
               
               GOD
               ▪
               is
               in
               Himself
               ,
               and
               what
               he
               
                 is
                 to
                 be
              
               to
               us
               ,
               〈…〉
               for
               some
               Momentary
               and
               Trifling
               Content
               ,
               give
               〈…〉
               the
               Reins
               of
               their
               Reason
               to
               embrace
               such
               an
               ●…avagant
               ,
               Pernicious
               and
               Blasphemous
               Folly
               !
            
             
               Nor
               let
               our
               daily
               Failings
               deter
               us
               .
               The
               rich
               ●…-house
               of
               most
               efficacious
               Motives
               left
               to
               us
               in
               〈…〉
               Christian
               Church
               ,
               and
               propos'd
               by
               Her
               ,
               will
               ,
               if
               〈…〉
               regard
               them
               ,
               and
               listen
               to
               them
               ,
               very
               easily
               ●…rve
               us
               from
               such
               a
               Wicked
               Slighting
               of
               our
               〈…〉
               GOD
               ,
               our
               Father
               ,
               Redeemer
               ,
               Sanctifier
               ,
               and
               〈…〉
               Bountiful
               Benefactor
               ,
               as
               to
               prefer
               a
               poor
               Crea●…
               a
               Thing
               
                 next
                 to
                 Nothing
              
               ,
               before
               his
               every
               way
               
                 ●…nitely
                 perfect
              
               Deity
               .
               Now
               ,
               that
               Point
               secur'd
               ,
               〈…〉
               By-Affections
               are
               already
               in
               some
               sort
               Subordinate
               〈…〉
               Prevalent
               Affection
               for
               our
               Eternal
               and
               Spiri●…
               Good
               ;
               and
               therefore
               ,
               may
               easily
               ,
               if
               care
               be
               taken
               ,
               ●…ally
               subdu'd
               to
               that
               Soveraign
               and
               Predominant
               〈…〉
               of
               Heaven
               ;
               especially
               ,
               when
               Death
               comes
               ,
               ●●ich
               sets
               all
               these
               Worldly
               Baubles
               in
               a
               
                 true
                 Light
              
               ,
               〈…〉
               shows
               them
               in
               their
               own
               
                 fading
                 Colours
              
               ,
               it
               will
               〈…〉
               ●e
               at
               all
               hard
               to
               shake
               off
               those
               
                 weak
                 Fetters
              
               :
               ●●e
               Sacraments
               usually
               received
               at
               that
               Season
               ,
               re●…ing
               the
               Soul
               ;
               and
               the
               Assistance
               of
               a
               Prudent
               ●●iritual
               Guide
               ,
               directing
               our
               whole
               Intention
               for
               ●…even
               ,
               and
               erecting
               our
               Hope
               to
               obtain
               it
               immedi●…y
               .
               Now
               ,
               when
               the
               Soul
               is
               thus
               
                 perfectly
                 set
                 ●…ut
              
               ,
               our
               whole
               work
               is
               at
               an
               end
               for
               Time
               and
               ●…ity
               ;
               and
               our
               Glorious
               Reward
               waits
               ready
               for
               us
               .
               ●…deed
               ,
               the
               Purifying
               our
               Souls
               to
               this
               refined
               de●…
               must
               cost
               us
               some
               labour
               ;
               but
               how
               Unreasonable
               〈…〉
               to
               think
               ,
               that
               to
               enter
               certainly
               and
               immediately
               〈…〉
               Endless
               Happiness
               ,
               is
               not
               worth
               some
               Pains●…ing
               ?
               Especially
               ,
               if
               we
               consider
               ,
               that
               Worldlings
               ●…d
               Libertines
               ,
               tho'
               they
               put
               on
               a
               Iolly
               Countenance
               ●…idst
               their
               False
               Pleasures
               here
               ,
               do
               suffer
               
                 far
                 more
              
               
               Vexation
               by
               giving
               up
               the
               Reins
               to
               their
               unruly
               Pass●…
               ,
               than
               it
               costs
               Pious
               Souls
               to
               curb
               and
               keep
               them
               
                 Subject
                 to
                 Reason
              
               !
               Nor
               is
               our
               Indulgent
               Heavenly
               Father
               mortally
               offended
               at
               every
               petty
               Failing
               of
               o●●s
               
                 Ipse
                 cognovit
                 ●igmentum
                 nostrum
                 ,
                 recordatus
                 est
                 quoniam
                 pulvis
                 sumus
                 ,
              
               Ps.
               102.
               14.
               
               He
               excuses
               s●●●
               of
               them
               for
               their
               Indeliberateness
               ;
               others
               ,
               because
               our
               Ghostly
               Enemy
               surpriz'd
               our
               short
               foresight
               by
               his
               wily
               Ambushes
               :
               Others
               of
               them
               are
               so
               weaken'd
               by
               a
               Firm
               and
               Sincere
               Resolution
               to
               avoid
               and
               detest
               them
               ▪
               that
               upon
               our
               first
               Recollecting
               our
               Christian
               Principles
               ▪
               they
               are
               in
               a
               moment
               Retracted
               ;
               or
               rather
               ,
               they
               never
               sunk
               into
               the
               Substance
               of
               our
               Will
               ,
               but
               only
               swam
               superficially
               in
               our
               Fancy
               .
               Lastly
               ,
               altho'
               (
               which
               his
               Mercy
               forbid
               )
               we
               should
               hap
               to
               fall
               into
               some
               Grievous
               Offence
               ;
               there
               needs
               no
               more
               but
               heartily
               to
               retract
               our
               Fault
               ,
               and
               to
               apply
               to
               our
               All-powerf●l
               Advocate
               in
               Heaven
               ,
               with
               full
               Hope
               in
               his
               Merits
               and
               Intercession
               ;
               and
               the
               Syngrapha
               ,
               or
               Black-Bill
               our
               Condemnation
               is
               immediately
               cancell'd
               ;
               the
               Di●●
               being
               abundantly
               paid
               by
               his
               infinitely
               Superoga●…
               Death
               and
               Passion
               .
               These
               plain
               Truths
               being
               dul●
               consider'd
               ,
               what
               Life
               can
               be
               so
               sweet
               and
               full
               〈…〉
               
                 Spiritual
                 Joy
              
               as
               that
               of
               a
               well-meaning
               Christi●…
               who
               sincerely
               regards
               his
               own
               True
               Interest
               ,
               Eter●…
               Happiness
               ?
               And
               ,
               on
               the
               contrary
               ,
               What
               Life
               so
               U●…
               comfortable
               as
               theirs
               ,
               who
               hold
               their
               Soul
               survi●…
               and
               must
               never
               return
               to
               enjoy
               her
               too-much
               belo●…
               Objects
               ;
               and
               yet
               had
               no
               prospect
               ,
               whether
               she
               must
               go●…
               what
               will
               become
               of
               her
               for
               all
               Eternity
               .
            
             
               But
               ,
               Oh!
               What
               Tongue
               of
               M●…
               or
               Angels
               can
               express
               the
               Ravishin●
               
               Transports
               of
               Joy
               which
               those
               Happy
               Souls
               feel
               when
               they
               are
               first
               admitted
               to
               the
               Glorious
               Sight
               of
               that
               Infinite
               
               ●…
               Being
               ,
               in
               whom
               all
               Goods
               that
               our
               Boundless
               〈…〉
               can
               grasp
               at
               ,
               are
               center'd
               and
               emparadis'd
               ?
               〈…〉
               my
               low
               Conceits
               ,
               you
               Blessed
               Spirits
               ,
               to
               lisp
               out
               ,
               〈…〉
               least
               ,
               some
               faint
               Resemblance
               of
               their
               
                 Amazing
                 ●…ie
              
               ,
               that
               so
               ,
               I
               may
               excite
               my self
               and
               my
               Readers
               ●…rdent
               Love
               of
               that
               Blissful
               State.
               But
               I
               ask
               ●…bles
               ▪
               For
               not
               even
               your selves
               ,
               tho'
               you
               expe●…
               it
               ,
               are
               able
               to
               declare
               it
               ;
               and
               ,
               tho'
               you
               could
               〈…〉
               it
               ,
               yet
               our
               Rudeness
               could
               not
               understand
               the
               ●…age
               of
               your
               Celestial
               Country
               ,
               untravell'd
               by
               us
               ●…ls
               ,
               and
               remov'd
               by
               a
               vast
               Chasm
               from
               our
               Ter●…
               Habitation
               .
               That
               B.
               Apostle
               ,
               who
               was
               rapt
               to
               ●…hird
               Heavens
               ,
               checks
               all
               such
               bold
               Attempts
               ,
               by
               ●…g
               us
               ,
               That
               
                 Non
                 licet
                 homini
                 loqui
              
               ,
               that
               is
               ,
               
                 〈…〉
                 Impossible
                 for
                 a
                 Man
                 to
                 speak
              
               those
               Unuttera●…
               
                 Arcana
                 Verba
              
               ;
               tho'
               perhaps
               that
               signal
               favour
               〈…〉
               him
               at
               that
               Season
               ,
               was
               infinitely
               short
               of
               the
               
                 ●…ical
                 Vision
              
               it self
               .
               'T
               is
               enough
               ,
               that
               the
               same
               〈…〉
               1
               Cor.
               2.
               9.
               has
               told
               us
               ,
               That
               
                 Eye
                 has
                 not
                 〈…〉
                 nor
                 Ear
                 heard
                 ,
                 nor
                 has
                 it
                 ascended
                 into
                 the
                 ●…t
                 of
                 Man
                 to
                 conceive
                 what
                 God
                 has
                 prepar'd
                 〈…〉
                 those
                 who
                 love
                 him
                 .
              
               'T
               is
               enough
               ,
               That
               the
               ●…nal
               Wisdom
               himself
               has
               assur'd
               us
               ,
               (
               Luk.
               6.
               38.
               
               )
               ●…st
               comprehensive
               words
               ,
               strain'd
               to
               the
               highest
               ●…osis
               ,
               and
               redoubled
               with
               a
               still-increasing
               Energy
               ,
               〈…〉
               Good
               (
               or
               Full
               )
               
                 Measure
                 ,
                 prest
                 close
                 down
                 ,
                 ●…haken
                 together
              
               to
               make
               the
               Vessel
               hold
               more
               ,
               
                 ●…eapt
                 up
                 till
                 it
                 runs
                 over
                 ,
                 shall
                 they
                 give
                 into
                 〈…〉
                 Bosom
                 .
              
               Nothing
               will
               be
               defalkt
               from
               the
               ●…t
               Satisfaction
               we
               shall
               experience
               when
               we
               come
               ●…ve
               our
               Rich
               Reward
               ,
               by
               Antecedent
               and
               Over●…g
               Expectation
               ;
               as
               it
               happens
               in
               our
               
                 False
                 ●…s
              
               here
               ;
               which
               we
               do
               oft-times
               ,
               or
               rather
               always
               ●…ncy
               .
               It
               will
               be
               inconceiveably
               beyond
               all
               we
               ●…ld
               imagine
               ;
               insomuch
               ,
               that
               tho'
               we
               had
               spent
               our
               
               whole
               Life
               in
               sharpest
               Tortures
               here
               for
               Heaven's
               sake
               ,
               we
               shall
               be
               astonisht
               and
               Amaz'd
               at
               the
               Infinite
               Over-proportion
               which
               such
               Unspeakable
               and
               Eternally
               secure
               Bliss
               bears
               to
               such
               slight
               and
               momentary
               Sufferings
               .
            
             
               Bright
               Fountain
               of
               Eternal
               Light
               ,
               whose
               ever-Noon-day
               Rays
               no
               Night
               darkens
               ,
               no
               Gloud
               (
               but
               that
               of
               Sin
               )
               eclipses
               .
               Give
               us
               Grace
               to
               sink
               deep
               and
               fix
               steadily
               in
               our
               Mind
               this
               most
               Solid
               ,
               most
               Clear
               ,
               and
               most
               Important
               Truth
               ;
               that
               ,
               as
               to
               live
               for
               ever
               in
               a
               dark
               Dungeon
               would
               be
               highly
               Disastrous
               to
               our
               Bodily
               Sight
               ,
               and
               the
               seeing
               the
               Chearful
               Rays
               of
               the
               Day
               ,
               is
               the
               only
               true
               Perfection
               ,
               Comfort
               ,
               and
               Satisfaction
               of
               our
               
                 Corporeal
                 Eye
              
               :
               So
               ,
               when
               our
               Soul
               ,
               now
               Separate
               ,
               comes
               to
               be
               altogether
               one
               
                 Intellectual
                 Eye
              
               ;
               her
               falling
               short
               for
               ever
               of
               seeing
               thy
               Divine
               Essence
               ,
               (
               her
               only
               True
               Light
               ,
               for
               which
               ,
               as
               her
               Last
               End
               ,
               she
               was
               Created
               )
               will
               certainly
               plunge
               her
               in
               a
               Dismal
               Hell
               of
               Torment
               and
               Misery
               ;
               Since
               Nothing
               but
               the
               Clear
               Sight
               of
               thy
               Glorious
               Being
               can
               be
               able
               to
               give
               her
               True
               and
               Eternal
               Happiness
               ;
               
                 in
                 whose
                 Face
                 is
                 the
                 Fullness
                 of
                 Joy
                 ,
                 and
                 at
                 thy
                 right
                 hand
                 Pleafures
                 for
                 evermore
                 ,
              
               Psalm
               16.
               11.
               
            
          
        
         
           
           
             
               CHAP.
               II.
            
             Of
             the
             Existence
             ,
             Knowledge
             ,
             Distinction
             ,
             and
             Action
             of
             ANGELS
             .
          
           
             1.
             
             THE
             Order
             of
             Things
             requires
             that
             there
             should
             be
             
               Different
               Kinds
            
             of
             Entitles
             ,
             arising
             gradually
             to
             Higher
             Perfection
             under
             the
             Notion
             of
             
             Ens.
             For
             ,
             since
             ,
             were
             all
             Things
             of
             the
             same
             pitch
             of
             Perfection
             ,
             or
             all
             of
             
               One
               Sort
            
             ,
             the
             Creation
             would
             look
             like
             a
             
               Confused
               Multitude
            
             ,
             or
             (
             as
             it
             were
             )
             a
             Heap
             of
             Things
             ,
             and
             quite
             destitute
             of
             Order
             ;
             which
             ,
             by
             placing
             them
             in
             Due
             Ranks
             of
             Superiority
             and
             Inferiority
             ,
             makes
             up
             this
             Harmony
             which
             beautifies
             the
             World.
             Again
             ,
             since
             there
             can
             be
             no
             Distinction
             ,
             nor
             ,
             consequently
             ,
             any
             Ground
             of
             Order
             under
             the
             Notion
             of
             Ens
             ,
             but
             it
             must
             be
             made
             by
             Intrinsecal
             Differences
             ,
             or
             such
             as
             are
             found
             within
             the
             Precincts
             of
             that
             Line
             ;
             that
             is
             ,
             (
             as
             is
             Demon●●rated
             in
             my
             METHOD
             to
             Science
             ,
             B.
             I.
             L.
             3.
             
             ●●
             .
             1.
             2.
             
             &c.
             )
             by
             Partaking
             More
             and
             Less
             of
             that
             Common
             Notion
             ;
             and
             ,
             what
             has
             More
             of
             it
             ,
             ●ontains
             what
             has
             Less
             ,
             and
             superadds
             to
             it
             ;
             and
             ,
             ●●●●quently
             ,
             is
             
               more
               perfect
            
             under
             that
             Notion
             〈◊〉
             the
             other
             ;
             which
             several
             or
             Distinct
             Degrees
             ●f
             Perfection
             ,
             when
             they
             come
             to
             be
             Excessive
             ,
             ●o
             constitute
             divers
             Sorts
             ,
             Kinds
             or
             Species
             of
             it
             ▪
             ●●s
             ;
             therefore
             ,
             Evident
             ,
             out
             of
             the
             Order
             of
             the
             
             World
             ,
             which
             is
             the
             Workmanship
             of
             the
             
               First
               Being
            
             ;
             and
             is
             also
             Logically
             Demonstrated
             ,
             that
             't
             is
             Requisite
             there
             should
             be
             Different
             Kinds
             of
             Things
             ,
             arising
             Gradually
             to
             higher
             Perfection
             under
             the
             Notion
             of
             Ens.
             This
             is
             seen
             almost
             to
             our
             Eye
             in
             the
             Predicamental
             Scale
             of
             Substance
             ;
             where
             we
             find
             the
             several
             kinds
             of
             Ens
             gradually
             Descending
             in
             one
             of
             the
             Collateral
             Lines
             ,
             as
             to
             the
             Extent
             of
             their
             Notion
             ;
             but
             Increasing
             or
             Ascending
             as
             to
             their
             Degrees
             of
             Perfection
             ;
             
               v.
               g.
            
             Body
             ,
             Mixt
             ,
             Vegetable
             ,
             Sensitive
             ,
             Rational
             .
             Which
             Orderly
             Distinction
             is
             not
             invented
             by
             us
             ,
             (
             as
             are
             the
             imaginary
             Lines
             in
             the
             Heavens
             put
             by
             Astronomers
             ,
             )
             but
             Copy'd
             from
             Nature
             .
          
           
             2.
             
             Hence
             follows
             immediately
             and
             necessarily
             without
             Proof
             ,
             that
             there
             ought
             ,
             
               à
               fortiori
            
             ,
             to
             be
             
               Pure
               Acts
            
             ,
             or
             ANGELS
             ,
             
             Created
             ,
             unless
             they
             be
             
               Incapable
               of
               Being
            
             ;
             that
             is
             ,
             Chimerical
             ,
             or
             Non-Entia
             .
             Otherwise
             the
             Order
             of
             Entities
             had
             been
             Maim'd
             and
             Imperfect
             in
             its
             Principal
             or
             most
             Noble
             Part.
             
          
           
             3.
             
             The
             Angelical
             Essence
             
               is
               Capable
            
             of
             having
             Existence
             given
             it
             .
             For
             ,
             since
             the
             reason
             why
             Individual
             Bodies
             have
             
             Title
             to
             have
             Existence
             given
             them
             ,
             is
             ,
             because
             ,
             by
             their
             peculiar
             Complexion
             of
             Accidents
             ,
             they
             are
             become
             Distinct
             from
             all
             others
             ,
             or
             Determinate
             under
             the
             Notion
             of
             such
             an
             Ens
             ,
             o●
             Body
             ;
             and
             this
             Distinction
             or
             Determination
             springs
             from
             it's
             Act
             or
             Form
             ;
             and
             ,
             consequently
             ,
             the
             Act
             ,
             which
             gives
             Determinations
             to
             all
             others
             ,
             cannot
             but
             be
             Determinate
             it self
             ;
             
               a
               forti●●●
            
             ,
             
             the
             Nature
             or
             Essence
             of
             a
             
               Pure
               Act
            
             bears
             in
             it's
             Notion
             ,
             that
             it
             is
             
               of
               it
               's
               own
               Nature
            
             ,
             or
             Essentially
             ,
             Determinate
             in
             the
             Line
             of
             Ens
             ;
             and
             
               more
               Capable
            
             of
             Existence
             than
             any
             other
             sort
             of
             Ens
             whatever
             .
             Again
             ,
             since
             (
             as
             was
             shown
             ,
             Book
             I.
             ●●
             .
             1.
             
             §
             .
             6.
             )
             the
             Essence
             of
             all
             Einite
             Entities
             consists
             in
             their
             Possibility
             or
             Non-Repugnance
             to
             Existence
             ;
             and
             ,
             there
             can
             be
             no
             shadow
             of
             Impossibility
             ,
             but
             much
             more
             Reason
             ,
             that
             the
             Nature
             of
             a
             
               Pure
               Act
            
             should
             exist
             ,
             than
             that
             Bodies
             should
             ,
             that
             have
             Matter
             or
             Power
             in
             them
             ,
             which
             i●
             of
             it self
             the
             Principle
             of
             Indetermination
             and
             Confusion
             ;
             in
             regard
             this
             Indetermination
             makes
             Bodies
             
               less
               fit
            
             for
             Existence
             ;
             or
             rather
             ,
             did
             not
             the
             Act
             determine
             the
             Power
             ,
             or
             Matter
             ,
             utterly
             Unfit
             .
             Wherefore
             ,
             seeing
             it
             belongs
             to
             the
             
               First
               Being
            
             to
             give
             to
             his
             Creatures
             what
             they
             are
             Capable
             of
             ;
             especially
             when
             it
             consists
             with
             the
             Best
             Order
             of
             the
             World
             ,
             as
             is
             shown
             §
             .
             1.
             this
             does
             :
             It
             follows
             ,
             that
             he
             has
             given
             to
             that
             Nature
             or
             Essence
             which
             is
             a
             
               Pure
               Act
            
             ,
             that
             is
             ,
             to
             the
             Angelical
             Nature
             ,
             to
             Exist
             ;
             and
             ,
             consequently
             ,
             ANGELS
             are
             .
             Which
             is
             farther
             Demon●●rated
             by
             the
             following
             Medium
             ,
             showing
             that
             ,
             otherwise
             ,
             there
             had
             wanted
             a
             Proper
             or
             
               Immediate
               ●●●se
            
             of
             Motion
             .
          
           
             4.
             
             Every
             Thing
             acts
             it
             is
             :
             Wherefore
             Imperfect
             Agents
             do
             produce
             first
             that
             part
             of
             the
             Effect
             which
             is
             Imperfect
             ,
             
             and
             thence
             proceed
             to
             what
             's
             〈◊〉
             perfect
             ;
             as
             we
             see
             all
             Natu●●●
             Agents
             do
             :
             But
             ,
             Perfect
             Agents
             ,
             and
             most
             especially
             ,
             that
             Agent
             which
             is
             
               〈◊〉
               Perfect
            
             ,
             produces
             first
             that
             Effect
             which
             is
             
               most
               Perfect
            
             ,
             or
             
               most
               Like
               ▪
               it self
            
             .
             Wherefore
             
             the
             First
             and
             Immediate
             Effect
             produced
             by
             GOD
             is
             Existence
             ,
             it
             being
             the
             most
             perfect
             of
             any
             thing
             found
             in
             Creatures
             .
             To
             proceed
             ,
             Since
             nothing
             is
             more
             Preposterous
             ,
             and
             contrary
             to
             Reason
             ,
             than
             to
             order
             that
             which
             is
             
               most
               perfect
            
             ,
             as
             a
             Means
             to
             produce
             that
             which
             is
             Less-perfect
             ,
             it
             follows
             that
             GOD's
             Wisdom
             does
             not
             order
             Existence
             ,
             which
             ,
             (
             as
             being
             
               most
               Actual
            
             )
             is
             
               most
               perfect
            
             of
             any
             thing
             found
             in
             Creatures
             ;
             it
             does
             not
             ,
             I
             say
             ,
             order
             It
             ,
             as
             a
             Means
             to
             cause
             any
             thing
             that
             is
             
               less
               perfect
            
             ,
             than
             it self
             is
             .
             Wherefore
             ,
             whatever
             
               less
               perfect
            
             Effect
             is
             produced
             by
             GOD
             ,
             (
             as
             Motion
             is
             )
             it
             must
             either
             have
             been
             caus'd
             by
             him
             ,
             because
             it
             is
             necessarily
             concomitant
             to
             Existence
             ,
             or
             else
             necessarily
             consequent
             to
             it
             :
             But
             Motion
             is
             neither
             necessarily
             Concomitant
             nor
             Consequent
             to
             Existence
             :
             For
             ,
             let
             us
             put
             diverse
             Bodies
             to
             be
             Created
             
               in
               Rest
            
             ,
             (
             as
             they
             must
             be
             in
             the
             First
             Instant
             they
             were
             Created
             ,
             ere
             Motion
             began
             )
             they
             would
             have
             ▪
             in
             that
             Case
             ,
             all
             that
             is
             requisite
             to
             Existence
             ;
             nor
             would
             Motion
             follow
             meerly
             upon
             their
             being
             put
             to
             Exist
             .
             Therefore
             ,
             some
             other
             Cause
             is
             requisite
             to
             produce
             the
             
               First
               Motion
            
             of
             Bodies
             .
             Which
             since
             it
             can
             neither
             be
             a
             Body
             ,
             as
             is
             granted
             ,
             and
             indeed
             ,
             in
             a
             manner
             Self-evident
             ;
             nor
             GOD
             ,
             as
             was
             now
             proved
             ;
             nor
             a
             
               Separated
               Soul
            
             ,
             for
             this
             presupposes
             the
             Motion
             of
             Bodies
             to
             her
             Being
             ;
             it
             must
             be
             some
             other
             Cause
             distinct
             from
             all
             these
             :
             But
             no
             other
             Cause
             is
             imaginable
             or
             possible
             to
             be
             assign'd
             ,
             but
             some
             Creature
             which
             is
             a
             
               Pure
               Act
            
             ,
             or
             an
             Angel.
             Therefore
             ,
             as
             certain
             as
             it
             is
             ,
             that
             there
             
               is
               Motion
               ▪
            
             so
             certain
             it
             is
             that
             Angels
             are
             .
             Nay
             ,
             so
             impossible
             it
             is
             ,
             that
             Motion
             can
             be
             Concomitant
             to
             the
             First
             Existence
             of
             Bodies
             ,
             
             that
             't
             is
             a
             Contradiction
             they
             should
             be
             together
             in
             Duration
             ,
             or
             
               at
               once
            
             ;
             For
             ,
             Existence
             ,
             it
             having
             
               ●●
               parts
            
             ,
             is
             Indivisible
             in
             Duration
             ,
             or
             without
             
               part
               after
               part
            
             ;
             whereas
             't
             is
             Essential
             to
             Motion
             to
             be
             
               part
               after
               part
            
             ,
             or
             Successive
             .
             So
             that
             't
             is
             equally
             Contradictory
             ,
             that
             Existence
             
               should
               not
               be
            
             all
             at
             once
             ,
             as
             't
             is
             ,
             that
             Motion
             
               should
               be
            
             all
             at
             once
             ,
             so
             far
             is
             the
             Later
             from
             being
             Consequent
             or
             Concomitant
             to
             the
             Former
             .
          
           
             5.
             
             This
             is
             farther
             Demonstrated
             from
             the
             Nature
             of
             Causality
             ,
             by
             this
             Argument
             .
             No
             Effect
             can
             proceed
             
             immediately
             from
             a
             Cause
             which
             is
             of
             a
             Nature
             diametrically
             Opposite
             to
             such
             an
             Effect
             .
             
               V.
               g.
               Not-being
            
             cannot
             produce
             
               Being
               ;
               Light
            
             cannot
             produce
             Darkness
             ;
             not
             can
             that
             which
             is
             essentially
             ●●●
             immediately
             produce
             Cold.
             But
             Motion
             ,
             which
             is
             
               essentially
               Successive
            
             ,
             or
             (
             which
             is
             the
             same
             )
             
               perpetually
               Changing
            
             ,
             is
             diametrically
             Opposite
             to
             the
             Nature
             of
             GOD
             whose
             Essence
             is
             
               Unchangeable
               Existence
            
             :
             Therefore
             Motion
             cannot
             be
             produced
             by
             GOD
             as
             it's
             Immediate
             Cause
             .
             Wherefore
             ,
             since
             by
             our
             former
             Discourse
             ,
             the
             ●●●
             Motion
             of
             Bodies
             could
             not
             have
             been
             immediately
             produced
             ,
             either
             by
             any
             meer
             Body
             ,
             ●o●
             by
             a
             Human
             Soul
             ,
             nor
             yet
             by
             GOD
             ;
             it
             is
             〈◊〉
             that
             it
             could
             only
             be
             caus'd
             by
             a
             
               Pure
               Act
            
             ,
             ●●
             an
             Angel.
             See
             
               Method
               to
               Science
            
             ,
             Pag.
             299.
             ●●●●●s
             4.
             
             
               Ideae
               Cartesianae
            
             ,
             P.
             44.
             
             §
             .
             31.
             and
             
               Rail●●●
               Defeated
            
             ,
             §
             .
             43.
             where
             this
             Demonstration
             is
             ●●
             large
             put
             down
             ,
             and
             prest
             home
             .
             What
             I
             ●●●tend
             for
             here
             ,
             is
             ,
             that
             the
             Contrary
             Tenet
             ●●erthrows
             
               all
               Likeness
            
             of
             the
             Cause
             and
             Effect
             ,
             ●●d
             all
             Causality
             ;
             and
             therefore
             all
             Connexion
             
             of
             Proper
             Causes
             with
             their
             Proper
             Effects
             ,
             and
             
               Vice
               Versâ
            
             ;
             that
             is
             ,
             it
             quite
             destroys
             all
             Possibility
             of
             Science
             and
             Demonstration
             .
             Notwithstanding
             ,
             't
             is
             Granted
             ,
             that
             GOD
             is
             the
             
               Mediate
               ,
               Remote
            
             ,
             or
             Principal
             Cause
             of
             Motion
             ;
             as
             giving
             Second
             Causes
             both
             the
             Power
             to
             move
             Bodies
             ,
             and
             Pre-moving
             or
             Determining
             them
             to
             move
             them
             .
          
           
             6.
             
             Every
             
               more
               perfect
               Ens
            
             contains
             or
             includes
             in
             it
             the
             Nature
             of
             the
             
               less
               perfect
            
             .
             Thus
             ,
             (
             as
             was
             said
             )
             the
             
             Nature
             of
             a
             Mixt
             or
             Compound
             Body
             (
             having
             diverse
             Elements
             in
             it
             ;
             and
             therefore
             having
             more
             of
             the
             Nature
             of
             Body
             than
             a
             Simple
             Body
             ,
             or
             any
             one
             Element
             has
             )
             includes
             in
             it
             the
             Nature
             or
             Essence
             of
             a
             Simple
             Body
             .
             Thus
             ,
             and
             for
             the
             same
             reason
             ,
             a
             Vegetative
             Mixt
             ,
             has
             more
             of
             the
             Nature
             of
             a
             Mixt
             in
             it
             ,
             than
             a
             meerly-Mixt
             ,
             such
             as
             are
             Pebbles
             ,
             Clay
             ,
             Gold
             ,
             or
             such
             like
             .
             Thus
             Sensitive
             Things
             include
             in
             them
             the
             Nature
             of
             a
             Vegetable
             ;
             and
             every
             
               Rational
               Animal
            
             includes
             in
             it
             the
             Nature
             of
             a
             meer
             Sensitive
             Thing
             or
             an
             Animal
             .
             All
             which
             are
             Evident
             ;
             because
             the
             
               Perfecter
               Ens
            
             has
             in
             it
             the
             Notion
             or
             Nature
             of
             the
             Imperfecter
             ,
             and
             superadds
             something
             to
             it
             .
             So
             that
             to
             deny
             the
             force
             of
             this
             Demonstration
             ,
             or
             the
             Truth
             it
             demonstrates
             ,
             is
             the
             same
             Folly
             as
             to
             deny
             ,
             that
             what
             has
             more
             in
             it
             of
             
               any
               Kind
            
             does
             not
             contain
             in
             it
             what
             's
             Less
             of
             the
             same
             Kind
             ;
             or
             that
             ,
             what
             's
             a
             Whole
             (
             in
             respect
             of
             the
             other
             )
             
               is
               not
               more
               than
               a
               Part
               of
               it
               ,
            
             or
             ,
             (
             which
             is
             the
             same
             )
             that
             a
             Whole
             does
             not
             contain
             or
             include
             it's
             Parts
             .
             And
             that
             they
             include
             them
             Essentsally
             ,
             is
             most
             Evident
             to
             all
             Logicians
             ,
             and
             granted
             by
             
             all
             ;
             while
             they
             acknowledge
             those
             Later
             or
             less
             perfect
             Notions
             to
             be
             
               essentially
               predicated
            
             of
             the
             former
             ,
             in
             regard
             they
             superadd
             to
             them
             nothing
             that
             's
             Positive
             .
          
           
             7.
             
             Wherefore
             ,
             for
             the
             same
             Reason
             ,
             Every
             
               Pure
               Act
               ,
               Spirit
            
             ,
             or
             Angel
             ,
             includes
             in
             it self
             ,
             one
             way
             or
             
             other
             ,
             the
             whole
             Nature
             of
             Body
             .
             For
             ,
             since
             Ens
             is
             adequately
             divided
             into
             
               Pure
               Acts
            
             ,
             or
             Spirit
             and
             into
             those
             Entities
             whose
             Essences
             are
             alloy'd
             with
             Power
             and
             Potentiality
             ,
             (
             as
             are
             Bodies
             ,
             which
             are
             compounded
             of
             Matter
             and
             Form
             ;
             )
             and
             these
             two
             Species
             are
             constituted
             ,
             as
             by
             it's
             Intrinsecal
             Differences
             ,
             by
             partaking
             ●●●e
             and
             less
             of
             Ens
             ,
             their
             Genus
             ;
             and
             that
             which
             is
             more
             in
             any
             Kind
             or
             Respect
             ,
             includes
             what
             's
             Less
             in
             the
             same
             respect
             ;
             as
             a
             Yard
             in
             Quantity
             contains
             an
             Inch
             ,
             which
             is
             Less
             under
             that
             Notion
             ,
             or
             a
             
               Lesser
               Quantity
            
             .
             Hence
             ,
             it
             follows
             demonstratively
             ,
             that
             the
             self-same
             Discourse
             must
             equally
             hold
             in
             the
             Species
             of
             Ens
             ,
             as
             it
             does
             in
             those
             of
             Quantity
             now
             mention'd
             ;
             or
             in
             the
             Species
             of
             any
             other
             Genus
             ;
             and
             ,
             consequently
             ,
             that
             a
             
               Pure
               Act
            
             ,
             or
             Spirit
             ,
             must
             include
             some
             way
             or
             other
             ,
             the
             whole
             Nature
             of
             Body
             ,
             which
             has
             less
             of
             the
             Nature
             of
             Ens
             in
             it
             ,
             than
             had
             the
             other
             .
          
           
             8.
             
             Wherefore
             the
             very
             Essences
             of
             all
             Natural
             Bodies
             are
             really
             and
             truly
             contain'd
             
             in
             the
             Knowledge
             of
             an
             Angel
             ,
             and
             not
             their
             Ideas
             or
             Similitudes
             only
             .
             For
             ,
             since
             it
             is
             granted
             ,
             that
             Angels
             ,
             they
             being
             
               Pure
               Acts
            
             ,
             are
             of
             an
             Indivisible
             Nature
             or
             void
             of
             Quantity
             ;
             the
             Essences
             
             of
             Bodies
             ,
             which
             by
             §
             .
             7.
             are
             one
             way
             or
             other
             ,
             contain'd
             or
             included
             in
             an
             Angel
             ,
             cannot
             be
             included
             in
             it
             Quantitatively
             ;
             after
             the
             manner
             a
             Vessel
             contains
             Liqu●ur
             ,
             or
             as
             a
             Bigger
             Box
             contains
             a
             Lesser
             .
             Wherefore
             ,
             it
             must
             be
             said
             ,
             that
             those
             Lesser
             Essences
             of
             Body
             are
             contain'd
             in
             the
             Superiour
             Essence
             of
             an
             Angel
             Indivisibly
             ;
             or
             after
             the
             manner
             of
             a
             Spirit
             ,
             that
             is
             ,
             Knowingly
             ,
             or
             as
             Objects
             of
             their
             Knowing
             Power
             ;
             which
             was
             the
             Point
             to
             be
             Demonstrated
             .
          
           
             9.
             
             Wherefore
             ,
             he
             who
             denies
             ,
             that
             the
             very
             Essences
             of
             Bodies
             are
             in
             the
             Understanding
             of
             an
             Angel
             ,
             or
             ,
             in
             
             any
             Spiritual
             Nature
             ,
             and
             affirms
             ,
             that
             only
             the
             Similitudes
             of
             them
             are
             there
             ;
             may
             ,
             as
             well
             say
             ,
             the
             Essences
             or
             Natures
             of
             Simple
             Bodies
             are
             not
             in
             Mixts
             ;
             or
             that
             the
             Essences
             of
             meer
             Vegetatives
             are
             not
             in
             Sensitive
             Things
             or
             Animals
             ;
             or
             that
             the
             Essence
             of
             an
             Animal
             is
             not
             really
             in
             a
             Rational
             Thing
             or
             a
             Man
             ,
             but
             Likenesses
             only
             ;
             which
             is
             both
             against
             the
             Sentiments
             of
             all
             Logicians
             in
             the
             world
             ,
             who
             do
             acknowledge
             that
             the
             Former
             are
             Essential
             Predicates
             of
             the
             Later
             ,
             (
             and
             not
             Accidental
             ones
             ;
             )
             which
             could
             not
             with
             Truth
             be
             said
             ,
             unless
             the
             Essences
             themselves
             ,
             from
             which
             the
             Denomination
             of
             [
             Essential
             ]
             is
             taken
             ,
             were
             really
             in
             them
             :
             Nay
             ,
             it
             is
             moreover
             ,
             against
             the
             Definitions
             of
             these
             Later
             ,
             in
             which
             those
             Former
             are
             found
             .
             I
             add
             ,
             against
             the
             Sense
             of
             all
             Mankind
             too
             ,
             who
             reflect
             upon
             what
             they
             say
             .
             Whence
             ,
             those
             Ideists
             ,
             who
             hold
             the
             contrary
             Opinion
             ,
             are
             desir'd
             to
             take
             notice
             that
             our
             Argument
             here
             is
             drawn
             from
             
             the
             Notion
             of
             the
             Thing
             ,
             as
             it
             is
             a
             Thing
             or
             ●●●tance
             ;
             and
             from
             the
             Nature
             of
             the
             Species
             of
             ●●
             ,
             as
             such
             ;
             and
             not
             from
             the
             Qualities
             or
             Relations
             of
             them
             ,
             from
             whence
             their
             Likeness
             or
             Un●●●ness
             is
             taken
             .
             Which
             clinches
             the
             force
             of
             our
             demonstration
             drawn
             from
             Logick
             and
             Metaphysicks
             ,
             and
             will
             forestall
             and
             defeat
             all
             the
             Op●●ion
             that
             can
             be
             made
             against
             it
             .
          
           
             10.
             
             Corollary
             I.
             Our
             foregoing
             Discourses
             being
             chiefly
             built
             on
             that
             piece
             of
             Doctrine
             in
             my
             Method
             ,
             
             B.
             I.
             L.
             3
             ,
             §
             .
             2.
             that
             all
             Intrinsecal
             or
             Essential
             Differences
             in
             any
             Predicament
             ,
             or
             under
             whatever
             Notion
             ,
             are
             nothing
             else
             but
             More
             and
             Less
             of
             that
             Notion
             ;
             therefore
             ,
             since
             so
             much
             stress
             is
             put
             upon
             this
             Thesis
             ,
             I
             beg
             of
             my
             Readers
             to
             peruse
             attentively
             the
             Third
             Chapter
             of
             my
             Method
             to
             Science
             ;
             my
             
               Ideae
               Cartesianae
               Expensae
            
             ,
             Pag.
             51
             ,
             52
             ,
             53.
             and
             
               Raillery
               Defeated
            
             ,
             §
             .
             72.
             where
             this
             Position
             is
             at
             large
             explicated
             and
             defended
             against
             the
             Mistakes
             of
             my
             Opposers
             .
             Which
             I
             do
             the
             rather
             Request
             ,
             because
             ,
             however
             it
             may
             seem
             New
             ,
             yet
             I
             dare
             affirm
             ,
             that
             ,
             besides
             it
             's
             being
             perfectly
             Demonstrable
             ,
             no
             one
             Rule
             in
             Logick
             is
             more
             Useful
             to
             keep
             our
             Notions
             Distinct
             ,
             or
             to
             frame
             Right
             Definitions
             ,
             or
             to
             Discourse
             solidly
             or
             exactly
             .
          
           
           
             11.
             
             Corollary
             II.
             What
             's
             deduc'd
             here
             of
             the
             very
             Essences
             of
             things
             being
             intellectually
             ,
             or
             as
             Objects
             ,
             in
             the
             
             Understanding
             of
             an
             Angel
             does
             for
             the
             same
             reason
             hold
             in
             every
             Spiritual
             or
             Cognoscitive
             Nature
             ;
             and
             consequently
             ,
             in
             the
             Soul
             ,
             whether
             in
             the
             Body
             ,
             or
             Separated
             ▪
             the
             Argument
             being
             grounded
             on
             the
             Nature
             of
             a
             Spirit
             ;
             and
             it
             's
             being
             Superiour
             to
             the
             Nature
             of
             Body
             .
          
           
             12.
             
             Corollary
             III.
             For
             the
             same
             reason
             what
             has
             been
             discourst
             before
             of
             the
             
             Immutability
             of
             a
             Soul
             ,
             while
             Separated
             ,
             and
             of
             her
             Final
             or
             Eternal
             State
             ,
             (
             springing
             from
             her
             Choice
             of
             a
             wrong
             Last
             End
             ,
             if
             unretracted
             before
             Death
             )
             may
             ,
             
               Mutatis
               M●tandis
            
             ,
             be
             apply'd
             to
             an
             Angel
             ,
             without
             needing
             Repetition
             ,
             or
             farther
             Enlarging
             upon
             it
             .
          
           
             13.
             
             Since
             the
             Essence
             or
             Nature
             of
             an
             Angel
             is
             to
             be
             after
             such
             a
             manner
             Cognoscitive
             ,
             the
             Distinction
             of
             Angels
             
             must
             consist
             in
             their
             being
             more
             or
             less
             thus
             Cognoscitive
             This
             is
             already
             Demonstrated
             ;
             because
             ,
             by
             the
             Doctrine
             lately
             given
             ,
             all
             the
             Intrinsecal
             ,
             or
             Essential
             Differences
             ,
             under
             whatever
             Kind
             or
             Notion
             ,
             are
             nothing
             but
             more
             or
             less
             of
             the
             Common
             Notion
             ,
             or
             the
             partaking
             of
             it
             unequally
             .
          
           
           
             14.
             
             Yet
             this
             Degree
             of
             Cognoscitiveness
             ,
             which
             ●●●●itutes
             
               Distinct
               Angels
            
             ,
             must
             
             understood
             of
             the
             
             Intenseness
             ●
             their
             Knowledge
             ,
             or
             the
             Penetrativeness
             of
             their
             Knowing
             Po●●
             .
             For
             ,
             since
             every
             Pure
             Act
             ●●is
             shown
             above
             ,
             and
             particu●●●
             
               Raillery
               Defeated
            
             ,
             P.
             89
             ,
             90.
             )
             ●●ws
             
               All
               things
            
             ;
             it
             cannot
             be
             understood
             of
             the
             Extent
             of
             their
             Knowledge
             ,
             or
             that
             one
             of
             them
             knows
             a
             
               Greater
               Number
            
             of
             things
             than
             Another
             ;
             It
             must
             therefore
             be
             meant
             ,
             ●●
             One
             of
             them
             knows
             things
             
               more
               perfectly
               ,
               ●●●
               clearly
               ,
               thorowly
               ,
            
             or
             deeply
             ,
             than
             Another
             ●●●
             .
             Which
             ,
             as
             may
             be
             seen
             in
             my
             
               Ideae
               Cartesianae
            
             ,
             P.
             68
             ,
             69.
             may
             spring
             from
             two
             Causes
             .
             O●
             ▪
             Because
             ,
             
               Eorum
               aliqui
               magis
               perspica●i
               Intel●●●
               acie
               praediti
               sunt
               quàm
               alii
            
             ;
             which
             seems
             ●●
             be
             
               most
               Essential
            
             to
             them
             .
             The
             Other
             ,
             Because
             by
             their
             seeing
             better
             the
             
               First
               Cause
            
             it self
             ,
             they
             must
             better
             ,
             and
             withal
             
               more
               solidly
            
             and
             ●●●ndedly
             ,
             know
             those
             Effects
             that
             spring
             ●●●m
             that
             Supreme
             Cause
             .
          
           
             15.
             
             Corollary
             IV.
             From
             this
             Greater
             or
             
               Lesser
               Excess
            
             of
             Knowledge
             ,
             as
             thus
             explicated
             ,
             as
             far
             as
             Natural
             
             Reason
             carries
             us
             ,
             are
             taken
             the
             
               Diverse
               Orders
            
             of
             Angels
             .
             All
             farther
             or
             more
             particular
             Disquisition
             concerning
             the
             
               Three
               Hierarchies
            
             ,
             and
             
               Nine
               Quires
            
             of
             Angels
             ,
             is
             left
             to
             Divines
             ,
             gathering
             them
             from
             Holy
             Writ
             and
             the
             Antient
             Mysticks
             .
             A
             Philosopher
             must
             step
             no
             farther
             than
             he
             can
             
               tread
               sure
            
             upon
             his
             own
             
               Firm
               Grounds
            
             .
          
           
           
             16.
             
             Corollary
             V.
             From
             our
             Discourse
             about
             
               Human
               Souls
            
             and
             Angels
             will
             be
             seen
             in
             what
             different
             manner
             ,
             
             and
             by
             what
             means
             ,
             an
             Angel
             ,
             and
             a
             
               Humane
               Soul
            
             ,
             when
             Separate
             ,
             come
             to
             know
             all
             things
             .
             The
             Later
             ,
             by
             Notions
             ,
             caus'd
             at
             first
             by
             Impressions
             on
             the
             Senses
             ,
             and
             improv'd
             into
             Iudgments
             and
             Discourses
             .
             The
             Former
             ,
             by
             Knowledge
             ,
             not
             Acquir'd
             ,
             but
             Innate
             .
             The
             First
             and
             Immediate
             Objects
             of
             both
             of
             them
             is
             Themselves
             or
             their
             own
             Essence
             :
             Whence
             a
             Soul
             ,
             in
             regard
             it's
             Body
             (
             and
             ,
             consequently
             ,
             the
             Determination
             of
             the
             Degree
             of
             Rationality
             it
             had
             )
             grew
             ,
             as
             it
             were
             ,
             out
             of
             Natural
             Causes
             ;
             knows
             all
             things
             ,
             as
             first
             Connected
             with
             
               her self
               ,
               then
            
             with
             one
             another
             in
             the
             well-linkt
             Chain
             of
             those
             Causes
             ;
             in
             which
             there
             can
             be
             no
             Flaw
             or
             Interruption
             .
             But
             an
             Angel
             knows
             all
             Things
             ,
             by
             Transcending
             from
             one
             Ens
             or
             one
             Degree
             of
             Entity
             to
             another
             ,
             and
             this
             Intuitively
             ;
             that
             is
             ,
             an
             Angel
             by
             knowing
             it self
             ,
             knows
             what
             place
             it
             bears
             in
             the
             Order
             of
             Angels
             or
             Spirits
             :
             And
             ,
             since
             it
             could
             not
             know
             it
             's
             own
             particular
             pitch
             or
             Individuality
             ,
             but
             by
             knowing
             how
             high
             or
             low
             it
             is
             in
             the
             Order
             of
             Angelical
             Beings
             ;
             nor
             could
             this
             be
             known
             but
             by
             knowing
             the
             whole
             Order
             ,
             because
             in
             an
             Order
             which
             is
             contriv'd
             after
             the
             best
             manner
             ,
             each
             part
             is
             proportion'd
             in
             exact
             Symmetry
             to
             the
             rest
             :
             Hence
             ,
             the
             Knowledge
             of
             that
             whole
             Order
             ,
             and
             consequently
             of
             each
             part
             of
             it
             ,
             or
             each
             
             Entity
             in
             the
             whole
             Creation
             ,
             is
             Due
             to
             it's
             Nature
             ;
             and
             ,
             therefore
             is
             given
             it
             .
             As
             for
             the
             Knowledge
             of
             Corporeal
             Nature
             ,
             't
             is
             below
             them
             both
             ,
             and
             therefore
             both
             of
             them
             comprehends
             it
             Knowingly
             ,
             as
             is
             deduced
             above
             .
             Lastly
             ,
             The
             Soul
             gains
             her
             Knowledge
             by
             Abstract
             or
             Inadequate
             Notions
             ,
             and
             by
             Discourse
             ;
             whereas
             an
             Angel
             knows
             at
             once
             the
             Whole
             Entities
             ,
             and
             all
             that
             belongs
             to
             them
             ;
             and
             this
             ,
             not
             by
             Discourse
             or
             Reflex
             Thoughts
             ;
             but
             by
             a
             Direct
             ,
             Penetrative
             and
             Comprehensive
             Intuition
             .
          
           
             17.
             
             There
             is
             ,
             besides
             those
             Differences
             amongst
             Angels
             mention'd
             ,
             §
             .
             13.
             14.
             and
             C●roll
             .
             V.
             Another
             ,
             arising
             from
             
             the
             several
             Degrees
             or
             rather
             Manners
             of
             that
             Cognoscitiveness
             which
             is
             Essential
             to
             them
             ,
             viz.
             That
             some
             of
             them
             know
             
               more
               things
            
             by
             One
             Operation
             or
             Act
             of
             Knowledge
             ,
             or
             ,
             as
             it
             were
             ,
             by
             
               one
               Thought
            
             ,
             than
             Another
             does
             ;
             which
             happens
             because
             the
             Object
             of
             each
             Thought
             which
             some
             of
             them
             have
             ,
             is
             more
             Universal
             than
             are
             the
             Objects
             of
             those
             Thoughts
             that
             others
             have
             Parallels
             of
             which
             may
             be
             found
             among
             our
             several
             Sorts
             of
             Knowers
             or
             Philosophers
             here
             .
             Some
             treat
             of
             such
             
               particular
               Sorts
            
             of
             Quantities
             or
             Figures
             ;
             Others
             ,
             of
             Quantity
             or
             Figure
             in
             their
             
               whole
               Latitude
            
             ,
             or
             i●
             Common
             .
             Some
             Philosophers
             have
             for
             the
             Objects
             of
             their
             Knowledge
             
               such
               a
               sort
            
             of
             Ens
             ;
             as
             Minerals
             ,
             or
             
               such
               a
               Species
            
             of
             Birds
             or
             Beasts
             :
             Others
             ,
             raise
             their
             Thoughts
             to
             contemplate
             Body
             or
             Ens
             in
             their
             
               whole
               Extent
            
             ,
             as
             do
             Metaphysicians
             .
             But
             ,
             with
             this
             difference
             ,
             which
             renders
             them
             
             Unparallel
             ,
             that
             
               our
               Science
            
             is
             employ'd
             about
             Abstract
             Notions
             of
             the
             Thing
             ;
             that
             is
             ,
             about
             the
             Thing
             consider'd
             in
             such
             an
             Abstracted
             or
             
               Common
               Respect
            
             ,
             without
             descending
             to
             the
             Under-Kinds
             or
             to
             the
             Individuums
             under
             it
             ;
             whereas
             ,
             the
             Intuitive
             Knowledge
             of
             an
             Angel
             ,
             as
             not
             being
             made
             by
             way
             of
             Abstract
             or
             Inadequate
             Conceptions
             ,
             comprehends
             
               in
               one
               Act
            
             ,
             or
             
               at
               once
            
             ,
             the
             Individualities
             of
             all
             those
             Things
             ,
             (
             from
             which
             We
             abstract
             one
             Common
             Notion
             )
             and
             all
             that
             belongs
             to
             them
             .
             Whence
             ,
             when
             we
             said
             ▪
             that
             the
             Generical
             Notion
             ,
             common
             to
             all
             Angels
             ,
             is
             to
             be
             Cognoscitive
             ,
             it
             is
             to
             be
             understood
             of
             an
             Intuitive
             Cognoscitiveness
             ,
             or
             such
             a
             one
             as
             we
             have
             describ'd
             above
             ;
             by
             which
             they
             are
             distinguisht
             from
             the
             Inferiour
             or
             
               Narrower
               Degree
            
             of
             Knowingness
             peculiar
             to
             the
             Soul
             in
             this
             State
             ;
             and
             even
             ,
             in
             some
             respect
             ,
             as
             she
             is
             found
             in
             her
             State
             of
             Separation
             .
          
           
             18.
             
             The
             same
             is
             evinced
             by
             Reason
             .
             For
             ,
             since
             the
             Object
             speci●ies
             the
             Act
             ,
             and
             the
             Excellency
             of
             the
             Act
             
             argues
             a
             more
             excellent
             Faculty
             or
             Power
             ,
             and
             consequently
             ,
             a
             more
             Excellent
             Degree
             of
             the
             Essence
             or
             Nature
             of
             the
             Acter
             ;
             and
             ,
             since
             Bonum
             ,
             (
             I
             add
             [
             Verum
             ,
             ]
             this
             being
             the
             Best
             and
             most
             Connatural
             Good
             of
             a
             Knowing
             Creature
             )
             
               quò
               Communius
               eò
               Divinius
            
             !
             It
             follows
             ,
             that
             the
             Essence
             of
             those
             Angels
             are
             more
             Excellent
             and
             Noble
             ,
             who
             have
             a
             more
             Comprehensive
             and
             Larger
             Knowledge
             of
             
               more
               Universal
            
             Objects
             ,
             
               at
               once
            
             ,
             or
             by
             
               one
               Act
            
             ;
             whence
             it
             comes
             that
             (
             since
             Reflexion
             or
             Deliberation
             can
             have
             no
             place
             in
             Pure
             Acts
             ,
             but
             are
             contrary
             to
             their
             
             Nature
             )
             they
             are
             fitted
             for
             the
             Overseeing
             more-Common
             Goods
             ,
             or
             to
             preside
             over
             the
             Spiritual
             Good
             of
             
               Provinces
               ,
               Kingdoms
            
             ,
             or
             great
             Nations
             of
             People
             .
          
           
             19.
             
             Corollary
             VII
             .
             That
             which
             gives
             greater
             force
             to
             this
             Doctrine
             ,
             is
             the
             Consonancy
             it
             has
             to
             the
             
             Sacred
             Scripture
             :
             Where
             ,
             (
             Daniel
             ,
             Ch.
             10.
             )
             we
             read
             of
             the
             Angel
             of
             the
             Kingdom
             of
             Persia
             ,
             withstanding
             that
             particular
             Angel
             (
             in
             likelihood
             Gabriel
             )
             who
             presided
             over
             the
             Iews
             ;
             till
             Michael
             ,
             who
             was
             Higher
             in
             Dignity
             than
             the
             former
             ,
             being
             Chief
             Patron
             and
             Defender
             of
             the
             Jewish
             Church
             then
             ,
             as
             he
             is
             held
             to
             be
             of
             the
             Christian
             Church
             now
             ,
             over-power'd
             his
             Inclination
             by
             his
             more
             Soveraign
             Influence
             .
             Where
             also
             we
             read
             of
             the
             Angel
             who
             was
             Prince
             or
             Super-intendent
             over
             the
             Greeks
             ;
             divers
             of
             which
             sort
             ,
             if
             not
             all
             ,
             were
             Archangels
             :
             Whereas
             't
             is
             generally
             held
             ,
             and
             is
             Consonant
             to
             Reason
             ,
             That
             the
             Angel-Guardians
             of
             Particular
             or
             Individual
             Persons
             are
             of
             the
             Lowest
             ,
             and
             least-Cognoscitive
             ,
             Quire
             of
             
               meer
               Angels
            
             .
          
           
             Thus
             far
             concerning
             the
             Essence
             and
             Internall
             Operations
             of
             Angels
             ;
             We
             proceed
             now
             to
             their
             External
             Operation
             ,
             or
             their
             Action
             upon
             other
             Things
             .
          
           
           
             20.
             
             An
             Angel
             cannot
             operate
             upon
             another
             Angel
             ,
             so
             as
             to
             make
             it
             otherwise
             than
             it
             was
             .
             For
             ,
             since
             that
             
             Operation
             must
             work
             some
             
               new
               Effect
            
             in
             it
             ;
             and
             this
             requires
             some
             Passive
             Principle
             ,
             in
             the
             Subject
             ,
             rendring
             it
             Mutable
             ,
             which
             Principle
             we
             call
             Matter
             :
             And
             Angels
             ,
             they
             being
             
               Pure
               Acts
            
             ,
             have
             not
             that
             sort
             of
             Power
             call'd
             Matter
             in
             them
             ;
             it
             follows
             ,
             that
             an
             Angel
             cannot
             thus
             operate
             upon
             another
             Angel
             ;
             nor
             ,
             for
             the
             same
             reason
             ,
             upon
             a
             Soul
             ,
             while
             't
             is
             Separate
             .
          
           
             21.
             
             Wherefore
             ,
             all
             such
             External
             Operation
             of
             an
             Angel
             can
             be
             only
             upon
             Bodies
             .
             For
             ,
             since
             an
             Angel
             can
             neither
             
             thus
             operate
             upon
             ,
             that
             is
             ,
             alter
             another
             Angel
             ,
             nor
             a
             
               Separated
               Soul
            
             ,
             because
             they
             are
             
               Pure
               Acts
            
             ;
             much
             less
             GOD
             ,
             who
             is
             an
             
               Infinitely
               Pure
               Act
            
             ,
             and
             essentially
             Immutable
             ;
             and
             there
             is
             no
             other
             Subject
             imaginable
             ;
             it
             follows
             ,
             that
             the
             External
             Operation
             of
             Angels
             must
             either
             be
             exercis'd
             on
             Bodies
             ,
             or
             on
             Nothing
             .
          
           
             22.
             
             An
             Angel
             
               can
               operate
            
             upon
             Material
             Entititles
             ,
             or
             on
             Body
             .
             For
             ,
             since
             the
             Being
             of
             an
             Angel
             is
             Superiour
             
             to
             the
             Nature
             of
             Body
             ;
             and
             ,
             consequently
             ,
             it
             's
             Faculty
             or
             Power
             of
             Acting
             is
             Superiour
             to
             whatever
             is
             in
             Body
             that
             can
             resist
             it's
             Activity
             :
             Also
             ,
             since
             ▪
             being
             a
             
               Pure
               Act
            
             ,
             it
             's
             Nature
             is
             Active
             .
             Wherefore
             ,
             seeing
             ,
             on
             the
             other
             side
             ,
             Matter
             is
             easily
             ,
             or
             rather
             essentially
             Passive
             ;
             
             and
             there
             can
             want
             no
             Application
             of
             such
             an
             Agent
             to
             such
             a
             Patient
             ,
             because
             an
             Angel
             has
             the
             Natures
             or
             Essences
             ,
             nay
             ,
             the
             Existences
             of
             Bodies
             ,
             and
             all
             that
             can
             belong
             to
             them
             ,
             intimately
             joyn'd
             to
             their
             Understanding
             by
             Knowledge
             of
             them
             :
             'T
             is
             Evident
             that
             there
             are
             all
             the
             Requisites
             imaginable
             put
             for
             their
             Operating
             upon
             Body
             ,
             and
             producing
             some
             Effect
             in
             it
             ,
             which
             was
             not
             in
             it
             before
             ;
             that
             is
             ,
             of
             Changing
             it
             .
             Wherefore
             ,
             an
             Angel
             has
             Power
             to
             Operate
             this
             upon
             Body
             or
             Material
             Nature
             .
             Nor
             is
             there
             any
             Disproportion
             between
             the
             Motion
             which
             the
             Angel
             works
             in
             Bodies
             ,
             and
             such
             an
             Immediate
             Cause
             ,
             as
             was
             shown
             ,
             §
             .
             5.
             is
             between
             GOD
             and
             such
             an
             Effect
             ;
             since
             ,
             as
             has
             been
             shown
             ,
             
               Method
               to
               Science
            
             ,
             B.
             I.
             L.
             8.
             
             §
             .
             2.
             
             Motion
             ,
             according
             to
             it
             's
             precise
             Nature
             ,
             or
             as
             it
             superadds
             to
             it's
             Subject
             ,
             is
             as
             it
             were
             made
             up
             of
             Non-Entities
             ,
             or
             
               next
               to
               nothing
            
             ;
             and
             every
             Created
             Being
             ,
             as
             to
             what
             it
             has
             of
             it self
             ,
             is
             such
             :
             All
             the
             Essential
             ▪
             Distinction
             between
             Creatures
             ,
             and
             consequently
             their
             Formal
             Constitution
             being
             only
             such
             and
             such
             Limitations
             of
             Being
             ;
             or
             more
             and
             less
             ,
             that
             is
             ,
             
               thus
               much
               and
               no
               more
            
             of
             Entity
             .
          
           
             23.
             
             Advertisement
             .
             Let
             it
             be
             noted
             ,
             that
             what
             〈…〉
             intend
             to
             evince
             here
             ,
             is
             con●…'d
             
             to
             the
             Question
             
               An
               est
            
             ;
             or
             ,
             ●…o
             demonstrate
             that
             Angels
             have
             Power
             to
             move
             Bodily
             Nature
             ;
             ●…od
             not
             to
             show
             How
             ,
             or
             
               in
               what
               ●…articular
               Manner
            
             ,
             they
             work
             this
             effect
             .
             To
             clear
             which
             Point
             ,
             requires
             a
             perfect
             and
             penetrative
             
             Knowledge
             of
             the
             Angelical
             Nature
             ;
             which
             is
             perhaps
             Unattainable
             by
             us
             in
             this
             State.
             
          
           
             24.
             
             Notwithstanding
             what
             's
             said
             ,
             
               no
               One
            
             Angel
             has
             an
             Unlimited
             Power
             to
             move
             ,
             or
             change
             ,
             all
             the
             Bodies
             
             in
             the
             World.
             For
             ,
             since
             the
             Natures
             of
             Spirit
             and
             Body
             are
             constituted
             by
             their
             Partaking
             More
             and
             Less
             of
             Ens
             ;
             and
             ,
             more
             and
             less
             do
             manisestly
             signifie
             ,
             only
             Degrees
             of
             the
             Nature
             of
             Ens
             in
             Common
             ,
             from
             whence
             their
             Power
             over
             another
             is
             taken
             ,
             and
             on
             which
             it
             is
             entirely
             and
             adequately
             grounded
             ;
             and
             what
             exceeds
             another
             only
             in
             some
             Degree
             ,
             does
             only
             exceed
             it
             Finitely
             ,
             Limitedly
             ,
             and
             in
             some
             Proportion
             :
             It
             follows
             ,
             that
             however
             the
             whole
             ▪
             Angelical
             Nature
             ,
             or
             some
             considerable
             Part
             of
             it
             ,
             may
             have
             Power
             to
             work
             upon
             ,
             or
             alter
             ,
             the
             whole
             Mass
             of
             Material
             Beings
             ;
             yet
             a
             Single
             Angel
             ,
             being
             but
             one
             Individual
             of
             it
             ,
             and
             ,
             consequently
             ,
             inconsiderable
             in
             comparison
             of
             the
             Whole
             ,
             tho'
             it
             may
             change
             some
             Part
             or
             Parts
             of
             it
             ;
             yet
             ,
             it
             's
             Activity
             ,
             (
             which
             consists
             in
             it's
             Addiction
             to
             do
             that
             Effect
             ,
             or
             in
             it's
             Act
             of
             Voliti●●
             ,
             and
             not
             in
             it's
             bare
             Knowledge
             of
             it
             )
             is
             stinted
             to
             a
             certain
             Proportion
             of
             Matter
             ;
             according
             to
             the
             Greater
             or
             Lesser
             Excellency
             of
             it's
             Essence
             ;
             from
             which
             it's
             Activity
             springs
             ,
             and
             to
             which
             it
             goes
             parallel
             .
          
           
             25.
             
             An
             Angel
             can
             easily
             ,
             and
             
               in
               an
               Impercepti●…
               Time
            
             ,
             order
             and
             alter
             that
             Quantity
             
             of
             Matter
             ,
             or
             those
             Bodies
             that
             are
             within
             the
             Bounds
             of
             it
             ▪
             Activity
             ;
             which
             generally
             speaking
             ,
             are
             only
             those
             which
             it
             superintends
             ;
             an●…
             
             also
             those
             material
             Causes
             ,
             which
             are
             requisite
             as
             fit
             Instruments
             for
             Holy
             Angels
             ,
             to
             do
             Men
             Good
             or
             Protect
             
             them
             ;
             or
             for
             Bad
             Angels
             to
             do
             them
             Harm
             or
             Punish
             them
             ;
             as
             sutes
             best
             with
             GOD's
             Mercy
             or
             ●ustice
             .
             For
             ,
             since
             all
             Motion
             proceeds
             from
             Angels
             as
             Second
             Causes
             ;
             and
             that
             ,
             by
             knowing
             all
             Nature
             Intuitively
             ,
             their
             Knowledge
             reaches
             not
             only
             to
             the
             Subject
             or
             Patient
             which
             is
             to
             be
             alter'd
             ,
             but
             to
             every
             imaginable
             circumstance
             ,
             either
             belonging
             to
             the
             said
             Patient
             ,
             or
             to
             those
             Material
             Agents
             ,
             which
             being
             apply'd
             ,
             are
             proper
             to
             work
             upon
             them
             :
             It
             follows
             ,
             that
             this
             ,
             alone
             ,
             must
             needs
             wonderfully
             facilitate
             the
             Effect
             .
             Again
             ,
             since
             those
             Acts
             of
             the
             Angel's
             Will
             ,
             which
             were
             the
             Efficient
             Causes
             of
             Altering
             those
             Bodies
             ,
             were
             ,
             of
             themselves
             ▪
             Instantaneous
             :
             It
             follows
             ,
             that
             tho'
             the
             Nature
             of
             the
             Patient
             ,
             which
             is
             Material
             or
             Quantitative
             ,
             would
             not
             permit
             the
             Effect
             or
             Change
             to
             be
             put
             ,
             by
             a
             ●…ite
             Power
             ,
             in
             an
             Instant
             ;
             yet
             all
             imaginable
             Requisites
             do
             concur
             to
             produce
             in
             it
             such
             ,
             or
             as
             little
             ,
             a
             Time
             as
             the
             
               perfect
               Subjection
            
             of
             the
             Patient
             can
             bear
             ,
             and
             as
             the
             Activity
             of
             the
             Agent
             ,
             which
             acts
             ,
             on
             it's
             part
             Instantaneously
             ,
             requires
             ;
             that
             is
             ▪
             in
             a
             very
             
               Imperceptible
               Time.
            
             And
             accordingly
             ,
             (
             1
             Cor.
             15.
             v.
             51
             ,
             52.
             )
             the
             Holy
             Scripture
             tells
             us
             ,
             that
             the
             Change
             of
             those
             Bodies
             which
             survive
             at
             the
             Resurrection
             ,
             from
             a
             Corruptible
             to
             an
             Incorruptible
             Condition
             ,
             (
             the
             ●…rangest
             Change
             Matter
             can
             possibly
             bear
             !
             )
             will
             be
             made
             in
             
               a
               moment
               ,
               in
               the
               twinkling
               of
               an
               Eye
               ,
            
             that
             is
             ,
             in
             the
             least
             time
             we
             are
             able
             to
             conceive
             .
          
           
           
             26.
             
             Corollary
             VIII
             .
             Whence
             ,
             it
             being
             so
             consonant
             to
             the
             Natures
             of
             Things
             ,
             
             viz.
             to
             the
             Activity
             of
             Angels
             ,
             and
             to
             the
             Passiveness
             of
             Matter
             ,
             our
             meer
             Naturalists
             need
             not
             wonder
             ,
             that
             the
             Prophet
             Habbacuc
             was
             carried
             so
             suddenly
             (
             Dan.
             14.
             35.
             
             )
             by
             an
             Angel
             ,
             
               impetu
               Spiritus
               sui
            
             ,
             as
             the
             Scripture
             expresses
             it
             to
             Daniel
             in
             the
             Lion's
             Den
             at
             Babylon
             ,
             (
             a
             place
             unknown
             to
             the
             Prophet
             ,
             and
             therefore
             
               very
               far
               off
            
             ,
             )
             so
             quickly
             ;
             which
             can
             scarce
             be
             conceiv'd
             possible
             to
             be
             done
             so
             suddenly
             ,
             without
             strangely
             disordering
             ,
             and
             even
             killing
             him
             ,
             without
             taking
             from
             the
             Air
             all
             power
             of
             Resistence
             .
             Nor
             need
             it
             be
             wonder'd
             at
             ,
             that
             a
             Light
             shone
             so
             suddenly
             in
             St.
             
             Peter's
             Prison
             ;
             nor
             that
             his
             
               Chains
               fell
               off
            
             ,
             and
             that
             the
             
               Iron-Gate
               open'd
               to
               them
               of
               it's
               own
               accord
               ,
               (
               Act.
            
             12.
             )
             nor
             that
             all
             the
             Guards
             were
             stupify'd
             with
             a
             dead
             Sleep
             .
             Nor
             that
             Angels
             so
             suddenly
             make
             to
             themselves
             a
             Body
             of
             Air
             to
             appear
             in
             ▪
             and
             as
             suddenly
             disappear
             again
             ;
             Nor
             ,
             at
             many
             other
             such
             like
             Effects
             ,
             related
             in
             Holy
             Writ
             .
             None
             of
             these
             ,
             I
             say
             ,
             ought
             to
             appear
             Wonderful
             to
             any
             Solid
             Philosopher
             who
             attends
             to
             his
             Principles
             ,
             and
             True
             Reason
             .
             For
             ,
             since
             the
             Motion
             of
             Bodie
             (
             and
             therefore
             
               all
               Action
            
             )
             springs
             from
             Angels
             as
             the
             Immediate
             Causes
             ;
             their
             Activity
             upon
             Bodily
             Substances
             ,
             so
             Inferiour
             t●
             them
             ,
             must
             needs
             be
             very
             Soveraign
             and
             Powerful
             .
             Nor
             is
             there
             any
             thing
             in
             th●
             whole
             Discourse
             ,
             or
             in
             any
             of
             these
             an●
             
             such
             like
             Particular
             Actions
             ,
             which
             does
             not
             subsist
             upon
             
               Solid
               Grounds
            
             ,
             and
             is
             not
             built
             upon
             ,
             and
             is
             consonant
             to
             ,
             Evident
             Principles
             of
             Reason
             .
          
           
             27.
             
             Corollary
             IX
             .
             From
             what
             has
             been
             deduced
             formerly
             ,
             we
             may
             Collect
             ,
             as
             most
             Agreeable
             to
             Rational
             
             Principles
             ,
             that
             those
             Angels
             ,
             or
             
               Ministring
               Spirits
            
             ,
             who
             ,
             by
             their
             Office
             are
             to
             work
             upon
             Matter
             ;
             and
             are
             ,
             with
             good
             reason
             ,
             hold
             to
             be
             those
             of
             the
             lowest
             Quire
             ;
             and
             ,
             particularly
             ,
             the
             Angel
             Guardians
             ,
             should
             ,
             at
             the
             General
             Resurrection
             be
             employ'd
             in
             Changing
             the
             Mass
             of
             
               pre-existent
               Matter
            
             (
             for
             we
             cannot
             think
             Creation
             begins
             a-new
             when
             the
             World
             is
             near
             an
             end
             )
             into
             Human
             Bodies
             ;
             fitted
             according
             to
             the
             respective
             Dispositions
             of
             the
             Holy
             and
             the
             Wicked
             Souls
             ;
             as
             is
             seen
             ,
             (
             Mat.
             13.
             )
             where
             the
             Harvest
             is
             said
             to
             be
             the
             Resurrection
             ,
             and
             the
             Angels
             the
             Reapers
             ,
             gathering
             the
             
               good
               Seed
            
             to
             be
             eternally
             preserv'd
             ;
             and
             the
             Tares
             to
             be
             burnt
             :
             We
             may
             hence
             also
             ▪
             clearly
             gather
             ,
             that
             the
             Chief
             Overseeing
             that
             Grand
             Affair
             belongs
             to
             the
             Superiour
             Influence
             of
             an
             Arch-Angel
             ;
             signify'd
             Metaphorically
             ,
             (
             1
             Thessal
             .
             4.
             15.
             
             )
             by
             the
             
               Voice
               of
               an
               Archangel
            
             ,
             and
             
               his
               Trumpet
            
             ,
             blowing
             to
             summon
             the
             Dead
             to
             appear
             before
             Christ's
             Dread
             Tribunal
             .
             Which
             ,
             understood
             literally
             ,
             is
             the
             putting
             them
             ,
             or
             making
             them
             to
             appear
             in
             their
             Distinct
             Ranks
             according
             to
             their
             several
             Merits
             or
             Demerits
             ,
             that
             
             Christ
             may
             judge
             them
             by
             discriminating
             the
             Sheep
             from
             the
             Goats
             ;
             that
             is
             ,
             by
             Beatifying
             the
             Former
             ,
             and
             Establishing
             them
             in
             Sanctity
             ,
             and
             ,
             the
             Reward
             of
             it
             ,
             Glory
             ;
             and
             the
             Later
             (
             as
             the
             Nature
             of
             their
             State
             requires
             )
             unchangeably
             in
             Sin
             ,
             and
             consequently
             ,
             Damnation
             ;
             as
             is
             emphatically
             exprest
             in
             our
             Saviours
             Words
             ,
             (
             Apoc.
             22.
             11.
             )
             
               He
               that
               is
               Unjust
               ,
               let
               him
               be
               Unjust
               still
               ;
               and
               he
               that
               is
               Filthy
               ,
               let
               him
               be
               Filthy
               still
            
             ;
             and
             
               he
               that
               is
               Righteous
               ,
               let
               him
               be
               Righteous
               still
            
             ;
             and
             
               he
               that
               is
               Holy
               ,
               let
               him
               be
               Holy
               still
               .
            
             Which
             Final
             Sentence
             forbids
             and
             precludes
             to
             the
             Damned
             ,
             all
             hope
             of
             Change
             ,
             or
             fruitful
             Repentance
             ;
             and
             fixes
             them
             Unalterably
             ,
             and
             
               for
               ever
            
             in
             their
             Sinful
             State
             ,
             and
             consequently
             in
             
               Eternal
               Death
            
             ,
             which
             is
             the
             Reward
             ,
             and
             Connatural
             Effect
             or
             Fruit
             of
             Sin.
             Whence
             also
             we
             see
             the
             reason
             of
             that
             severe
             Saying
             ,
             
               Ex
               inferno
               nulla
               Redemptio
            
             ;
             and
             why
             their
             Bad
             and
             Unchangeable
             Affections
             ,
             which
             so
             
               strongly
               detain
            
             them
             there
             ,
             are
             called
             
               Rudentes
               Inferni
            
             ,
             2
             Pet.
             2
             ▪
             4.
             
          
           
             28.
             
             Corollary
             X.
             For
             the
             reason
             given
             above
             ,
             all
             the
             Affairs
             of
             very
             High
             moment
             are
             said
             to
             be
             done
             by
             
             an
             Archangel
             .
             Thus
             Michael
             made
             head
             against
             Lucifer
             ,
             and
             subdu'd
             him
             .
             Thus
             Gabriel
             ,
             the
             Archangel
             ,
             was
             the
             Messenger
             of
             the
             Incarnation
             .
             Nor
             can
             it
             be
             doubted
             but
             the
             Head
             of
             those
             Angels
             which
             gave
             the
             Law
             on
             Mount
             Sina
             ,
             as
             is
             written
             ,
             Acts
             7.
             38.
             and
             v.
             53.
             was
             of
             the
             same
             Dignity
             :
             Nor
             that
             those
             Intelligences
             which
             
             give
             and
             continue
             Motion
             to
             the
             Matter
             of
             ours
             ,
             and
             of
             all
             the
             
               other
               ,
               Suns
            
             ,
             (
             if
             that
             opinion
             may
             be
             allow'd
             which
             holds
             all
             the
             Fixed
             Stars
             to
             be
             so
             many
             
               Corpora
               per
               se
               lucentia
            
             ,
             or
             so
             many
             Suns
             )
             are
             all
             of
             them
             of
             the
             same
             high
             Excellency
             ;
             since
             upon
             that
             Motion
             ,
             given
             by
             them
             ,
             every
             single
             Action
             of
             all
             the
             Bodies
             throughout
             the
             vast
             Regions
             ,
             which
             those
             Luminaries
             do
             enlighten
             and
             influence
             ,
             does
             wholly
             depend
             .
          
           
             29.
             
             From
             the
             Unchangeable
             Nature
             of
             a
             
               Pure
               Act
            
             ,
             or
             an
             Angel
             ,
             which
             we
             have
             Demonstrated
             above
             ,
             't
             is
             
             evidently
             Deduced
             ,
             that
             whatever
             Intellectual
             Light
             the
             Inferiour
             Angels
             ,
             did
             (
             as
             was
             most
             Requisit
             and
             Fit
             )
             receive
             from
             the
             Superiour
             ones
             ,
             was
             imparted
             to
             them
             
               as
               soon
               as
               they
               were
            
             ,
             or
             was
             Co-aeve
             to
             their
             Being
             .
             This
             is
             evident
             from
             the
             Immutability
             of
             a
             Pure
             Spirit
             ,
             and
             needs
             no
             farther
             Proof
             ;
             since
             ,
             if
             they
             had
             any
             thing
             a-new
             ,
             they
             must
             have
             been
             Chang'd
             .
          
           
             30.
             
             'T
             is
             likewise
             Evident
             ,
             That
             ,
             since
             every
             Angel
             did
             comprehend
             all
             Material
             Nature
             ,
             and
             consequently
             ,
             every
             least
             circumstance
             of
             it
             ;
             they
             did
             from
             
             the
             very
             Creation
             ,
             (
             as
             far
             as
             was
             on
             their
             part
             )
             stand
             over
             Ready
             and
             Bent
             with
             their
             Will
             to
             act
             upon
             Matter
             ,
             in
             such
             precise
             junctures
             ,
             and
             in
             that
             very
             manner
             ,
             in
             which
             ,
             and
             according
             to
             which
             ,
             they
             knew
             they
             were
             by
             the
             Divine
             Appointment
             ,
             to
             exert
             their
             Active
             Power
             ;
             without
             needing
             any
             
             New
             Motive
             ,
             or
             any
             New
             Change
             fitting
             or
             Disposing
             them
             to
             act
             
               hic
               &
               nunc
            
             .
             This
             follows
             manifestly
             from
             the
             same
             Principle
             .
             Wherefore
             the
             Resistance
             of
             one
             Angel
             to
             another
             ,
             and
             such
             like
             Expressions
             ,
             neither
             ought
             ,
             nor
             need
             ,
             be
             so
             interpreted
             as
             to
             a
             gue
             their
             Ignorance
             of
             what
             they
             were
             to
             do
             ,
             Defeat
             of
             their
             Intentions
             ,
             or
             Opposition
             to
             one
             anothers
             Will
             ;
             but
             in
             the
             plain
             obvious
             Sense
             ,
             as
             when
             we
             use
             to
             say
             ,
             [
             I
             had
             gone
             about
             such
             a
             Business
             ,
             but
             that
             such
             Causes
             made
             me
             see
             it
             was
             impracticable
             ,
             or
             imprudent
             to
             attempt
             it
             ;
             or
             ,
             I
             could
             not
             come
             till
             it
             had
             done
             Raining
             .
             ]
             So
             that
             it
             was
             a
             Natural
             Opposition
             ,
             (
             as
             it
             were
             )
             and
             not
             a
             Moral
             on
             ;
             which
             is
             between
             the
             Good
             Angels
             .
             For
             Example
             :
             The
             Angel
             of
             the
             Princ●
             of
             Persia
             had
             a
             desire
             to
             do
             the
             Persians
             all
             the
             good
             he
             could
             ,
             (
             it
             being
             his
             Province
             and
             Duty
             )
             which
             was
             to
             keep
             the
             
               Iews
               there
            
             still
             ;
             by
             which
             means
             the
             Persians
             might
             better
             learn
             the
             Knowledge
             of
             the
             true
             GOD.
             And
             the
             Angel
             of
             the
             Iews
             desir'd
             to
             deliver
             them
             from
             Captivity
             ,
             that
             so
             they
             might
             serve
             GOD
             and
             observe
             the
             Law
             better
             in
             their
             own
             Country
             .
             These
             were
             the
             particular
             Inclinations
             of
             each
             of
             them
             ,
             all
             other
             Considerations
             being
             Abstracted
             or
             set
             aside
             .
             GOD
             had
             prefixt
             a
             determinate
             time
             of
             their
             Deliverance
             ,
             and
             of
             comforting
             Daniel
             in
             the
             Interim
             .
             Both
             of
             them
             knew
             GOD's
             Will
             and
             submitted
             to
             it
             .
             Yet
             the
             Angel
             of
             Persia
             acting
             for
             his
             Province
             ,
             and
             detaining
             the
             Iews
             till
             the
             prefixt
             time
             came
             ,
             was
             the
             reason
             why
             the
             Jewish
             Angel
             could
             not
             ,
             till
             that
             time
             came
             ,
             act
             for
             their
             Deliverance
             :
             Whereas
             ,
             had
             there
             been
             another
             state
             of
             things
             ,
             
             and
             had
             not
             he
             obviated
             the
             particular
             propension
             of
             the
             Jewish
             Angel
             ,
             he
             had
             sooner
             assisted
             them
             ,
             and
             come
             to
             Daniel
             .
          
           
             31.
             
             From
             the
             Nature
             and
             Genius
             of
             Good
             and
             Bad
             Angels
             ,
             and
             from
             this
             consideration
             ,
             that
             
             GOD's
             Wisdom
             
             makes
             use
             of
             the
             properest
             Instruments
             to
             perform
             his
             Will
             ,
             we
             may
             conclude
             ,
             that
             ,
             as
             he
             orders
             the
             Good
             Angels
             to
             protect
             ,
             guide
             and
             inspire
             Pious
             Souls
             ,
             and
             procure
             their
             Good
             ;
             so
             he
             sends
             ,
             and
             orders
             ,
             Bad
             and
             Malignant
             Spirits
             ,
             his
             Executioners
             ,
             to
             inflict
             Punishments
             on
             Misdeservers
             ;
             to
             do
             which
             ,
             their
             inveterate
             Malice
             to
             Mankind
             gives
             them
             most
             eager
             Propensions
             .
             As
             appears
             in
             the
             Disasters
             which
             befel
             Iob
             ;
             and
             may
             also
             be
             collected
             from
             Psalm
             78.
             45.
             
             Prov.
             15.
             11.
             
             Iudges
             9.
             23.
             and
             Kings
             22.
             22.
             and
             divers
             other
             Texts
             .
          
           
             
             
               MEDITATION
               .
            
             
               LET
               us
               now
               ,
               my
               Soul
               ,
               look
               down
               upon
               those
               Low
               and
               Despicable
               Essences
               ,
               from
               which
               we
               took
               our
               Rise
               ;
               and
               we
               shall
               see
               to
               what
               
               an
               Unexpected
               Height
               we
               have
               climb'd
               .
               Our
               Steps
               ,
               were
               ,
               indeed
               ,
               all
               the
               way
               Immediate
               ;
               yet
               ,
               it
               has
               cost
               us
               some
               
                 panting
                 Labour
              
               ere
               we
               could
               mount
               to
               the
               Superiour
               Region
               of
               Beings
               .
               We
               have
               transcended
               our
               own
               Essence
               ,
               and
               wound
               our selves
               up
               by
               the
               Connected
               Chain
               of
               our
               Reason
               ,
               twisted
               of
               our
               Natural
               Notions
               ,
               as
               high
               as
               the
               
                 Lower
                 Story
              
               of
               Heaven
               ;
               and
               gain'd
               some
               Acquaintance
               with
               those
               Winged
               Inhabitants
               of
               it
               ,
               the
               ANGELS
               ;
               the
               Contemplation
               of
               whose
               Essences
               does
               confine
               next
               upon
               that
               of
               the
               Adorable
               DEITY
               it self
               .
               We
               behold
               ,
               with
               Admiration
               ,
               those
               Bright
               Beings
               ;
               whose
               Understandings
               are
               guilded
               and
               beautify'd
               with
               Pure
               Rays
               of
               Intellectual
               
               Light
               ;
               streaming
               ,
               together
               with
               their
               Essence
               ,
               from
               the
               inexhausted
               Source
               and
               Luminary
               of
               all
               Knowledge
               ,
               
                 Essential
                 Truth
              
               .
               Nay
               ,
               we
               can
               ,
               moreover
               ,
               take
               a
               
                 Steady
                 View
              
               of
               their
               Eminent
               Nature
               without
               those
               Astonishing
               Extasies
               ,
               which
               so
               surpris'd
               
                 Daniel
                 ,
                 Esdras
              
               ,
               and
               the
               Eagle-ey'd
               Evangelist
               himself
               .
               And
               ,
               notwithstanding
               ,
               we
               see
               them
               all
               over
               bespangled
               with
               the
               most
               glittering
               Truths
               ;
               yet
               our
               Eyes
               ,
               tho'
               weak
               ,
               are
               not
               dazled
               ,
               nor
               our
               Thoughts
               distracted
               with
               Fear
               and
               Horrour
               ,
               as
               were
               
               those
               others
               to
               whom
               they
               appear'd
               .
               But
               't
               is
               ,
               because
               we
               see
               them
               
                 at
                 distance
              
               thro'
               the
               Dull
               Optick
               of
               our
               
                 Natural
                 Speculation
              
               ;
               not
               
                 neer
                 at
                 hand
              
               ,
               nor
               clad
               in
               those
               Majestick
               Resemblances
               ,
               which
               they
               put
               on
               when
               they
               were
               to
               represent
               the
               great
               King
               of
               Glory
               ,
               whose
               Embassadors
               they
               were
               .
            
             
               Our
               Reason
               has
               ascertain'd
               us
               that
               there
               may
               and
               
                 must
                 be
              
               such
               Things
               as
               
                 Pure
                 Acts
              
               or
               ANGELS
               :
               That
               being
               in
               the
               Climax
               of
               Entities
               ,
               Superiour
               to
               Bodies
               ;
               they
               do
               ,
               therefore
               ,
               Include
               and
               Comprehend
               in
               themselves
               ,
               after
               their
               manner
               ,
               (
               that
               is
               ,
               Knowingly
               ,
               )
               the
               very
               Essences
               of
               Bodies
               ,
               their
               Underlings
               .
               That
               ,
               being
               depur'd
               from
               that
               Passive
               Principle
               ,
               Matter
               ,
               and
               ,
               withall
               ,
               being
               the
               Immediate
               Cause
               of
               
                 all
                 Motion
              
               ,
               and
               ,
               consequently
               ,
               of
               
                 all
                 Action
              
               ,
               in
               the
               Material
               World
               ;
               their
               Nature
               ,
               is
               in
               the
               highest
               manner
               ,
               Active
               ;
               whence
               ,
               they
               come
               necessarily
               to
               be
               endow'd
               with
               a
               Power
               to
               work
               upon
               Corporeal
               Nature
               ,
               which
               is
               essentially
               Passive
               ;
               and
               this
               with
               an
               Incredible
               Celerity
               :
               Also
               ,
               that
               being
               free
               from
               the
               Alloy
               of
               Matter
               ,
               the
               Principle
               of
               all
               Mutability
               ,
               they
               are
               ,
               of
               their
               own
               Nature
               ,
               Unchangeable
               .
               We
               have
               gain'd
               certain
               Light
               ,
               how
               they
               are
               to
               be
               distinguished
               into
               their
               several
               Ranks
               or
               Kinds
               ;
               and
               that
               those
               Lower
               Sorts
               of
               them
               ,
               which
               are
               employ'd
               in
               the
               managing
               Material
               Nature
               ,
               and
               procuring
               the
               Good
               of
               Mankind
               ,
               (
               for
               whose
               sake
               the
               Corporeal
               World
               was
               made
               ,
               )
               have
               ,
               as
               is
               most
               sitting
               ,
               Larger
               or
               Narrower
               Provinces
               assign'd
               them
               ;
               according
               to
               the
               Dignity
               and
               Excellency
               of
               their
               Essences
               ,
               to
               which
               their
               Power
               of
               Acting
               is
               proportion'd
               .
               We
               have
               seen
               how
               consonant
               to
               Reason
               those
               passages
               of
               the
               Holy
               Scriptures
               are
               ,
               which
               deliver
               to
               us
               narratively
               many
               Actions
               done
               ,
               and
               Effects
               produced
               ,
               by
               those
               
                 Administring
                 Angels
              
               ;
               and
               how
               we
               are
               to
               understand
               divers
               Places
               
               there
               ,
               in
               which
               Sacred
               Writers
               accommodate
               themselves
               to
               our
               Rude
               Fancies
               .
               Tho'
               GOD's
               Wisdom
               has
               laid
               Means
               for
               our
               Natural
               Knowledges
               in
               the
               works
               of
               the
               Creation
               ,
               yet
               't
               is
               below
               the
               Dignity
               of
               those
               Heaven-inspir'd
               Oracles
               ,
               to
               teach
               us
               literally
               such
               Truths
               as
               belong
               to
               Philosophy
               ;
               or
               to
               give
               Reasons
               for
               every
               particular
               they
               mention
               :
               'T
               is
               Unworthy
               the
               Majesty
               and
               Authority
               of
               the
               Divine
               Spirit
               that
               Endited
               them
               ,
               to
               instruct
               us
               Scientifically
               ;
               as
               if
               no
               Credit
               or
               Belief
               were
               to
               be
               given
               to
               his
               Word
               ,
               signify'd
               
               to
               us
               by
               such
               Authentick
               Instruments
               writ
               by
               his
               Immediate
               Commission
               'T
               is
               Favour
               enough
               that
               he
               has
               been
               pleas'd
               to
               give
               us
               some
               Conclusions
               ,
               or
               acquaint
               us
               with
               some
               Theses
               of
               a
               higher
               Nature
               ,
               and
               to
               ascertain
               their
               Truth
               by
               engaging
               his
               Infallible
               Veracity
               ;
               and
               ,
               that
               by
               means
               of
               our
               Industrious
               Study
               he
               bestows
               upon
               us
               the
               Inferiour
               and
               more
               Familiar
               Light
               of
               Scientifical
               Knowledge
               ,
               to
               explicate
               those
               Truths
               ,
               by
               showing
               their
               Agreeableness
               to
               Evident
               Principles
               of
               Nature
               ;
               which
               the
               
                 same
                 GOD
              
               of
               Truth
               has
               also
               taught
               us
               ,
               tho'
               not
               so
               immediately
               ;
               that
               so
               ,
               we
               may
               comfort
               Faith
               and
               make
               it
               more
               Lively
               and
               Operative
               in
               our selves
               ,
               and
               others
               ,
               as
               also
               ,
               defend
               it
               against
               Opposers
               ,
               and
               confute
               by
               Solid
               Discourses
               the
               Fantastick
               Raillery
               of
               Ignorant
               Unbelievers
               ;
               who
               chuse
               rather
               to
               mistrust
               their
               own
               Natural
               Notions
               than
               assent
               to
               any
               thing
               that
               sutes
               not
               with
               their
               Imagination
               ;
               and
               are
               ready
               to
               renounce
               the
               best
               Productions
               of
               their
               Reason
               reflecting
               upon
               Principles
               ,
               than
               to
               allow
               any
               thing
               to
               Faith
               ;
               tho'
               the
               same
               Reason
               informs
               them
               ,
               by
               a
               thousand
               Instances
               ,
               that
               nothing
               is
               more
               Unreasonable
               than
               such
               a
               
               restiff
               humoursomeness
               .
               So
               certain
               it
               is
               ,
               That
               
                 No
                 Man
                 can
                 be
                 an
                 Adversary
                 to
                 Faith
                 ,
                 but
                 he
                 must
                 ,
                 withal
                 ,
                 be
                 an
                 Enemy
                 to
                 True
                 Science
                 .
              
               If
               any
               Man
               complains
               ,
               he
               is
               injur'd
               by
               this
               censure
               ,
               I
               'll
               candidly
               tell
               him
               how
               he
               may
               clear
               himself
               :
               Let
               him
               leave
               off
               his
               Witty
               Talk
               and
               Loose
               Drollery
               ;
               and
               ,
               laying
               ,
               first
               his
               Principles
               ,
               draw
               thence
               ,
               by
               Connected
               Discourses
               ,
               his
               Conclusions
               .
               This
               Method
               will
               have
               force
               upon
               Humane
               Nature
               ;
               whereas
               ,
               when
               Truth
               is
               enquir'd
               after
               ,
               Raillery
               satisfies
               no
               Man
               of
               Sense
               ,
               nor
               pleases
               any
               but
               Gigglers
               .
               But
               ,
               alas
               !
               Their
               weak
               Cause
               forbids
               them
               any
               such
               Manly
               Procedure
               .
               The
               very
               Attempting
               it
               will
               convince
               themselves
               ,
               if
               Candid
               ,
               that
               't
               is
               impossible
               and
               impracticable
               ;
               and
               ,
               make
               them
               confess
               ,
               (
               at
               least
               by
               their
               carriage
               and
               ill
               performance
               )
               that
               they
               never
               follow'd
               the
               wise
               Conduct
               of
               True
               Reason
               ,
               but
               were
               deluded
               by
               the
               Folly
               of
               their
               Imagination
               .
            
             
               But
               what
               Gratitude
               ,
               what
               Acknowledgments
               do
               we
               owe
               to
               those
               Blessed
               Spirits
               ,
               for
               their
               ever-watchful
               care
               over
               us
               ;
               for
               
               preventing
               our
               Heedlesness
               and
               want
               of
               Foresight
               from
               falling
               into
               a
               thousand
               Mischances
               ;
               for
               
                 keeping
                 us
                 in
                 all
                 our
                 ways
                 ,
              
               (
               Psal.
               90.
               11.
               )
               For
               inspiring
               us
               with
               good
               Thoughts
               ,
               and
               
                 pitching
                 their
                 Tents
              
               about
               us
               ,
               to
               defend
               us
               from
               the
               Assaults
               and
               Fiery
               Darts
               of
               our
               Ghostly
               Enemy
               ?
               What
               Respect
               ought
               we
               to
               show
               towards
               them
               for
               the
               Excellency
               rf
               their
               Nature
               ,
               and
               their
               High
               Station
               in
               the
               Created
               Universe
               ?
               What
               Veneration
               for
               their
               Purest
               Sanctity
               ,
               and
               for
               the
               Glory
               they
               enjoy
               by
               being
               Attendants
               in
               GOD's
               Empyreal
               Court
               ,
               and
               their
               seeing
               daily
               the
               Unvail'd
               and
               Blissful
               
                 Face
                 of
                 our
                 Father
                 who
                 is
                 Heaven
                 ?
              
               Mat.
               18.
               10.
               
               Let
               us
               then
               present
               them
               with
               our
               humble
               thanks
               for
               their
               Sollicitons
               
               care
               of
               us
               ,
               and
               their
               offering
               up
               the
               
                 Incense
                 of
                 our
                 Prayers
                 in
                 their
                 Golden
                 Censor
                 at
                 the
                 Throne
                 of
                 Grace
                 ,
              
               Rev.
               8.
               3
               ,
               4
               ,
               5.
               
               Our
               Good
               GOD
               ,
               who
               has
               commanded
               us
               to
               honour
               our
               Father
               and
               Mother
               ,
               and
               our
               Magistrates
               ,
               and
               to
               be
               Grateful
               to
               our
               Benefactors
               ,
               whom
               ,
               as
               Second
               Causes
               ,
               he
               has
               order'd
               to
               be
               Instrumental
               to
               our
               Good
               ;
               will
               not
               be
               offended
               that
               we
               honour
               his
               
                 Holy
                 Angels
              
               ,
               whom
               he
               has
               appointed
               to
               assist
               us
               in
               a
               more
               Soveraign
               manner
               ,
               both
               Temporally
               and
               Spiritually
               ;
               and
               who
               have
               a
               greater
               power
               over
               the
               World
               ,
               and
               all
               material
               Nature
               than
               Alexanders
               or
               Caesars
               .
               Who
               can
               reflect
               upon
               those
               words
               told
               us
               by
               the
               mouth
               of
               our
               Saviour
               himself
               ,
               that
               the
               
                 Angels
                 do
                 rejoice
                 at
                 the
                 Repentance
                 of
                 a
                 Sinner
                 ,
              
               and
               not
               admire
               at
               such
               a
               disinteressed
               Goodness
               and
               Charity
               towards
               us
               poor
               Mortals
               ;
               and
               love
               ,
               honour
               ,
               and
               thank
               them
               for
               it
               .
               Common
               Morality
               and
               Nature
               enjoyn
               us
               these
               Duties
               ;
               and
               what
               's
               Agreeable
               to
               the
               Laws
               of
               
                 Right
                 Nature
              
               or
               Reason
               can
               never
               be
               opposite
               to
               Christianity
               ,
               which
               establishes
               and
               not
               dissolves
               those
               Laws
               .
               Tho'
               they
               need
               not
               ,
               nor
               require
               those
               Duties
               at
               our
               hands
               ,
               yet
               we
               do
               nevertheless
               owe
               them
               .
               Tho'
               they
               do
               neither
               more
               or
               less
               assist
               us
               ,
               whether
               we
               apply
               to
               them
               or
               neglect
               them
               ;
               yet
               our
               Obligation
               is
               not
               the
               less
               ,
               but
               rather
               more
               for
               their
               Love
               
               to
               us
               ,
               and
               such
               a
               Love
               as
               is
               not
               at
               all
               Selfish
               .
               There
               is
               not
               such
               a
               Distance
               between
               the
               Church
               Militant
               and
               Triumphant
               ,
               as
               to
               render
               a
               Mutual
               and
               Spiritual
               Commerce
               between
               them
               Impracticable
               .
               We
               are
               all
               of
               us
               
                 Fellow
                 Servants
              
               of
               the
               same
               Common
               Lord
               ,
               and
               have
               the
               same
               Head
               ,
               
                 Christ
                 Jesus
              
               .
               Nor
               can
               Distance
               at
               all
               hinder
               the
               Communication
               of
               
                 Spiritual
                 Natures
              
               ,
               which
               are
               above
               the
               Limited
               Nature
               of
               Quantity
               .
               They
               are
               truly
               and
               
               in
               a
               better
               manner
               Present
               with
               us
               while
               we
               are
               in
               their
               Thoughts
               ,
               which
               is
               all
               the
               Presence
               of
               which
               Spiritual
               Natures
               are
               Capable
               ;
               and
               we
               are
               really
               United
               Spiritually
               with
               them
               ,
               when
               we
               have
               the
               same
               Pious
               Affections
               with
               them
               .
               They
               frequently
               conversed
               with
               Mankind
               under
               Visible
               Apparitions
               in
               the
               time
               of
               Moses
               his
               Law
               :
               And
               ,
               tho'
               Better
               Ordinary
               Means
               be
               now
               allow'd
               ,
               and
               therefore
               such
               Extraordinary
               Favours
               need
               not
               be
               so
               Frequent
               ;
               yet
               this
               is
               no
               reason
               to
               neglect
               an
               Invisible
               or
               Spiritual
               Communication
               with
               them
               :
               Especially
               ,
               since
               it
               is
               our
               Interest
               and
               Benefit
               to
               caltivate
               it
               ,
               by
               considering
               their
               Happy
               State
               ,
               their
               Obedience
               to
               the
               Divine
               Will
               ,
               and
               their
               Diligent
               and
               Charitable
               Concern
               for
               us
               .
               They
               are
               as
               Pure
               in
               their
               Morals
               from
               Sin
               ,
               as
               they
               are
               in
               their
               Naturals
               from
               Matter
               ;
               and
               they
               purifie
               and
               spiritualize
               our
               Souls
               ,
               while
               our
               Understandings
               and
               Wills
               are
               employ'd
               in
               thinking
               on
               such
               Holy
               and
               Pure
               Objects
               .
               Our
               Soul
               takes
               a
               Tincture
               ,
               and
               a
               kind
               of
               Nature
               ,
               as
               it
               is
               Moral
               ,
               from
               the
               Objects
               it
               affectionately
               converses
               with
               .
               That
               Soul
               which
               is
               oft
               thus
               thinking
               of
               Earthly
               Things
               is
               Earthly
               ;
               Of
               Corporeal
               Pleasures
               ,
               is
               Brutish
               ;
               Of
               Empty
               Honour
               ,
               is
               Aiery
               and
               Vain
               ;
               Of
               GOD
               ,
               is
               Divine
               ;
               and
               for
               the
               same
               reason
               ,
               the
               Soul
               which
               thus
               affectionately
               applies
               it's
               Thoughts
               and
               
               Affections
               to
               Angels
               ,
               or
               converses
               with
               them
               spiritually
               ,
               
                 (
                 cum
                 Sancto
                 Sanctus
                 eris
                 ,
                 )
              
               is
               ANGELICAL
               .
               Only
               ,
               let
               us
               be
               sure
               we
               honour
               them
               for
               their
               Masters
               sake
               ,
               and
               that
               we
               do
               not
               venerate
               them
               so
               that
               the
               Honour
               done
               to
               them
               ,
               does
               interfere
               with
               that
               Supreme
               Honour
               due
               by
               a
               thousand
               Titles
               to
               their
               and
               our
               Infinitely
               Perfect
               GOD
               and
               Creatour
               :
               To
               treat
               of
               whose
               
                 Adorable
                 Majesty
              
               we
               consecrate
               our
               next
               Endeavours
               .
            
          
        
      
       
         
         
         
           
             Transnatural
             Philosophy
          
           :
           OR
           ,
           METAPHYSICKS
           .
        
         
           
             BOOK
             III.
          
           Of
           the
           most
           Pure
           Actuality
           of
           Being
           ,
           the
           Adorable
           DEITY
           .
        
         
           
             
               CHAP.
               I.
            
             Of
             the
             Existence
             ,
             Essence
             ▪
             and
             Attributes
             of
             GOD.
             
          
           
             §
             .
             1.
             
             THERE
             must
             be
             Something
             whose
             Dem.
             I.
             Essence
             is
             a
             
               most
               Pure
               Actuality
               of
               Being
            
             ,
             without
             any
             
             Potentiality
             whatever
             .
             For
             ,
             since
             Names
             are
             invented
             to
             signifie
             the
             Natures
             of
             the
             Things
             we
             ●…ceive
             ;
             and
             none
             of
             the
             Names
             ●f
             those
             Beings
             which
             we
             call
             Creatures
             ,
             whether
             
             they
             be
             Angels
             ,
             Men
             ,
             or
             Bodies
             ,
             (
             as
             
               Michael
               ,
               Peter
            
             ,
             a
             Stone
             ,
             a
             Tree
             ,
             &c.
             )
             do
             imply
             
               Actual
               Being
            
             ,
             or
             Existence
             ,
             in
             their
             Signification
             :
             It
             follows
             ,
             that
             they
             Abstract
             from
             and
             are
             Indifferent
             to
             Existing
             and
             Not-existing
             ;
             or
             ,
             are
             a
             meer
             Power
             or
             Potentiality
             to
             that
             Act
             call'd
             Existence
             .
             But
             ,
             from
             a
             meer
             
               Power
               ,
               Potentiality
            
             ,
             or
             Indifferency
             ,
             nothing
             can
             follow
             ,
             or
             issue
             ;
             much
             less
             such
             a
             Noble
             Effect
             as
             
               Actual
               Being
            
             .
             Wherefore
             ,
             were
             there
             not
             some
             Other
             Thing
             which
             has
             no
             Potentiality
             or
             Indifferency
             to
             Existing
             ,
             but
             has
             of
             
               it's
               own
               Nature
            
             Actual
             Being
             ,
             neither
             it Self
             ,
             nor
             any
             other
             Thing
             ,
             could
             ever
             
               have
               been
               Actually
            
             .
             But
             we
             know
             certainly
             ,
             that
             our selves
             ,
             and
             many
             Other
             Things
             are
             ;
             Therefore
             ,
             
               as
               sure
            
             as
             it
             is
             ,
             that
             any
             Thing
             is
             ,
             and
             that
             we
             know
             the
             Meaning
             of
             the
             Words
             which
             we
             intelligently
             use
             ,
             and
             by
             which
             we
             intend
             to
             express
             our
             Conceptions
             ;
             (
             which
             't
             is
             Self-evident
             we
             do
             ,
             since
             without
             doing
             this
             we
             could
             be
             sure
             of
             nothing
             we
             say
             ,
             )
             so
             Certain
             and
             Evident
             it
             is
             ,
             that
             there
             
               must
               be
            
             Something
             whose
             Nature
             or
             Essence
             it
             is
             to
             have
             no
             Potentiality
             or
             Indifferency
             to
             Being
             ;
             and
             ,
             consequently
             ,
             which
             is
             ,
             of
             it's
             self
             ,
             a
             most
             
               P●r●
               Actuality
               of
               Being
            
             .
          
           
             2.
             
             Dem.
             II.
             Nothing
             is
             more
             Evident
             than
             that
             Actual
             Being
             is
             not
             contain'd
             in
             the
             Notion
             ,
             Nature
             o●
             
             Essence
             of
             some
             of
             those
             Beings
             call'd
             Creatures
             ;
             for
             we
             experience
             that
             such
             and
             such
             Trees
             ▪
             Animals
             ,
             &c.
             sometimes
             ar●
             sometimes
             
               are
               not
            
             ;
             whence
             we
             can
             with
             Truth
             predicate
             or
             say
             of
             them
             ,
             according
             to
             the
             Notion
             of
             Thing
             ,
             and
             
             using
             the
             same
             word
             which
             signifies
             the
             same
             Individual
             Thing
             ,
             (
             in
             respect
             of
             those
             several
             times
             )
             that
             they
             are
             Existent
             ,
             or
             Not-existent
             ;
             which
             we
             could
             not
             do
             were
             it
             their
             Nature
             or
             Essence
             to
             
               be
               Existent
            
             ;
             for
             in
             that
             case
             ,
             this
             Proposition
             ,
             [
             
               Peter
               is
               not-existent
            
             ,
             ]
             would
             be
             the
             same
             as
             [
             
               Peter
               is
               not
               Peter
            
             ,
             ]
             which
             is
             against
             an
             Identical
             Proposition
             ▪
             and
             the
             greatest
             of
             Falshoods
             ;
             whereas
             all
             Mankind
             grants
             that
             these
             Propositions
             ,
             [
             
               Such
               a
               Man
               ,
               Animal
               ,
               or
               Tree
               ,
               now
               are
               not
               ,
            
             ]
             may
             be
             
               Certain
               Truths
            
             .
             Hence
             I
             ▪
             subsume
             ;
             But
             we
             find
             no
             more
             of
             Actual
             Being
             in
             the
             meaning
             of
             those
             words
             ,
             
               Gabriel
               ,
               Michael
            
             ,
             or
             any
             other
             Finite
             Being
             we
             can
             imagine
             ,
             than
             there
             is
             in
             these
             ,
             A
             Stone
             ,
             a
             
               Tree
               ,
               B●…cephalus
            
             ,
             or
             any
             other
             Thing
             which
             we
             see
             is
             Corrupted
             ,
             and
             therefore
             we
             truly
             say
             of
             it
             ,
             that
             it
             
               is
               not
            
             :
             Wherefore
             
               not
               one
            
             of
             those
             Finite
             Beings
             we
             call
             Creatures
             ,
             have
             Actual
             Being
             in
             their
             Essence
             or
             Nature
             .
             Therefore
             all
             we
             can
             say
             of
             them
             ,
             in
             order
             to
             Being
             ,
             is
             ,
             that
             they
             
               can
               be
            
             ,
             or
             have
             a
             Power
             to
             
               be
               Actually
            
             .
             But
             that
             which
             ●●
             a
             meer
             Power
             to
             any
             Act
             cannot
             
               give
               it self
            
             〈…〉
             Act
             ;
             for
             then
             Water
             ,
             which
             ▪
             has
             a
             
             Power
             ●…e
             Hot
             ,
             might
             
               make
               it self
            
             Hot
             ;
             and
             every
             thing
             in
             Nature
             might
             give
             ▪
             it self
             whatever
             ●…al
             or
             Accidental
             Acts
             the
             Matter
             or
             Power
             〈…〉
             bear
             ;
             that
             is
             ,
             every
             Body
             in
             Nature
             might
             〈…〉
             it self
             
               any
               thing
            
             .
             Wherefore
             ,
             since
             none
             ●…ose
             Potential
             Beings
             could
             exist
             
               of
               them●…s
            
             ,
             or
             by
             virtue
             of
             
               their
               own
            
             Nature
             or
             Es●…e
             ;
             It
             follows
             necessarily
             ,
             that
             there
             must
             ●…ome
             Other
             Being
             whose
             Nature
             and
             Essence
             〈…〉
             is
             to
             have
             no
             Potentiality
             to
             Being
             in
             it
             ,
             or
             (
             which
             is
             the
             same
             )
             which
             is
             a
             
               Pure
               Actuality
               of
               ●…ng
            
             .
          
           
           
             3.
             
             Dem.
             III.
             Were
             there
             any
             Thing
             ,
             whether
             Body
             ,
             Man
             ,
             Angel
             ,
             or
             whatever
             Higher
             Being
             we
             can
             imagine
             ,
             
             that
             were
             of
             it's
             own
             Nature
             only
             a
             Potentiality
             of
             Being
             or
             a
             Power
             to
             Bee
             ,
             and
             yet
             gave
             it self
             to
             be
             Actually
             ;
             it
             must
             be
             conceiv'd
             ,
             in
             priority
             of
             Reason
             ,
             as
             yet
             
               not
               to
               have
            
             that
             Being
             which
             it
             gave
             it self
             :
             But
             't
             is
             a
             flat
             Contradiction
             to
             conceive
             that
             what
             
               has
               Not
               Being
            
             ,
             or
             
               is
               not
            
             ,
             should
             act
             or
             produce
             Being
             in
             it self
             .
             Therefore
             there
             must
             have
             ever
             been
             a
             
               Pure
               Actuality
               of
               Being
            
             .
          
           
             4.
             
             Dem.
             IV.
             This
             is
             enforced
             ,
             because
             
               Actual
               Being
            
             is
             the
             Noblest
             Effect
             that
             can
             be
             imagin'd
             ,
             and
             far
             more
             
             Excellent
             than
             a
             
               Power
               to
               bee
            
             ,
             as
             it
             is
             contra-distinguisht
             to
             
               Being
               Actually
            
             ;
             as
             appears
             hence
             ,
             that
             the
             Power
             to
             any
             Form
             is
             but
             a
             kind
             of
             
               Disposition
               ,
               Order
            
             ,
             or
             (
             as
             it
             were
             )
             a
             Means
             ,
             or
             Way
             ,
             to
             that
             Form
             or
             Act
             to
             which
             't
             is
             a
             Power
             ;
             or
             rather
             ,
             the
             Form
             ,
             is
             the
             End
             that
             Disposition
             was
             order'd
             for
             ,
             and
             to
             which
             that
             Way
             led
             .
             Whence
             ,
             in
             case
             a
             Power
             or
             Potentiality
             of
             Being
             should
             give
             it self
             Actual
             Being
             ,
             it
             would
             act
             beyond
             the
             Virtue
             of
             such
             a
             Power
             ;
             that
             is
             
               beyond
               it's
               self
            
             ;
             and
             ,
             therefore
             ,
             
               would
               do
               what
               it
               cannot
               do
            
             ;
             which
             is
             a
             direct
             Contradiction
             .
          
           
             5.
             
             Dem.
             V.
             No
             Cause
             can
             produce
             an
             Effect
             contradictory
             to
             it's
             own
             Nature
             
             or
             Essence
             :
             But
             ,
             if
             a
             Power
             ,
             which
             is
             essentially
             Indeterminate
             ,
             should
             give
             it's
             self
             it
             's
             Form
             or
             Act
             which
             is
             essentially
             Determinate
             ,
             that
             Cause
             would
             work
             
             contradictorily
             to
             it's
             Nature
             ;
             which
             would
             destroy
             all
             Causality
             ,
             and
             all
             Order
             of
             Natural
             Operation
             .
             Therefore
             ,
             what
             is
             it self
             but
             a
             
               Power
               to
               be
            
             ,
             can
             never
             make
             it self
             
               be
               actually
            
             .
          
           
             6.
             
             So
             that
             from
             the
             plain
             obvious
             Notions
             of
             Power
             and
             Act
             ,
             this
             Great
             Conclusion
             
             is
             by
             a
             Metaphysical
             Medium
             ,
             that
             is
             ,
             
               ab
               Altissimis
               Causis
            
             ,
             most
             evidently
             demonstrated
             ;
             that
             ,
             since
             from
             a
             Potentiality
             or
             
               Power
               of
               Being
            
             no
             Actual
             Being
             could
             have
             been
             produc'd
             :
             Hence
             ,
             had
             all
             Beings
             been
             Potential
             ,
             nothing
             could
             ever
             have
             been
             ;
             and
             therefore
             ,
             there
             must
             necessarily
             be
             some
             Being
             whose
             Nature
             or
             
               Essence
               is
               Pure
               Actuality
               of
               Being
               !
            
             Which
             as
             will
             be
             shown
             ,
             is
             the
             Notion
             of
             the
             
               First
               Being
            
             ,
             or
             the
             Deity
             .
          
           
             7.
             
             Hence
             follows
             ,
             that
             this
             Actuality
             of
             Being
             did
             Create
             or
             give
             Being
             to
             all
             other
             things
             .
             For
             ,
             since
             it
             has
             
             been
             demonstrated
             here
             that
             none
             of
             their
             Essences
             has
             Actual
             Being
             in
             their
             Natures
             ,
             but
             were
             Potential
             to
             that
             Act
             call'd
             Existence
             ;
             nor
             ,
             con●…ntly
             could
             give
             themselves
             to
             
               be
               actually
            
             ;
             〈…〉
             the
             very
             Terms
             evince
             ,
             that
             all
             Things
             that
             a●e
             ▪
             must
             either
             have
             Actual
             Being
             in
             their
             Natures
             ,
             or
             
               not
               have
            
             Actual
             Being
             in
             their
             Natures
             :
             〈…〉
             follows
             evidently
             that
             they
             must
             either
             have
             ●…d
             Actual
             Being
             given
             them
             (
             or
             have
             been
             ●reated
             )
             by
             that
             Self-existent
             Thing
             ,
             that
             has
             
               Actual
               Being
            
             in
             it's
             Nature
             ,
             or
             is
             essentially
             an
             
               Actuality
               of
               Being
            
             ;
             or
             else
             they
             must
             have
             had
             Actual
             Being
             given
             them
             by
             Nothing
             .
          
           
           
             8.
             
             Against
             this
             Demonstration
             for
             the
             Existence
             of
             some
             First
             Being
             ,
             (
             or
             Beings
             ,
             )
             some
             may
             object
             ,
             That
             
             there
             
               has
               been
            
             an
             Infinite
             Number
             of
             Things
             Antecedent
             to
             one
             another
             ,
             without
             any
             possibility
             of
             conceiving
             a
             
               First
               ;
               none
            
             of
             which
             Things
             were
             meerly
             Potential
             in
             order
             to
             Being
             ,
             but
             all
             of
             them
             
               were
               actually
            
             in
             their
             Proper
             Seasons
             ;
             and
             therefore
             they
             might
             give
             Actual
             Being
             to
             those
             Things
             that
             still
             succeeded
             .
             To
             which
             I
             Answer
             .
          
           
             9.
             
             First
             ,
             That
             this
             does
             not
             solve
             the
             Argument
             ,
             but
             objects
             against
             the
             Conclusion
             ;
             than
             which
             nothing
             is
             more
             
             Unfair
             in
             Discoursing
             .
             For
             this
             untoward
             Method
             allows
             him
             who
             is
             the
             Respondent
             ,
             to
             prevaricate
             from
             his
             Duty
             ,
             and
             turn
             Opponent
             :
             Which
             confounds
             those
             two
             Offices
             ,
             and
             perverts
             all
             the
             Laws
             of
             Reasoning
             or
             Discoursing
             .
          
           
             10.
             
             Secondly
             ,
             which
             is
             yet
             much
             worse
             ,
             It
             opposes
             the
             Conclusion
             by
             a
             meer
             
               Voluntary
               Assertion
            
             ;
             neither
             Demonstrated
             ,
             
             nor
             (
             as
             we
             peremptorily
             challenge
             them
             )
             possible
             to
             bear
             even
             any
             show
             of
             a
             Demonstration
             .
             Whereas
             ,
             against
             a
             Pretended
             Demonstration
             ,
             (
             even
             in
             case
             this
             aukward
             Method
             of
             Discoursing
             were
             allowable
             ,
             as
             it
             is
             not
             )
             nothing
             under
             a
             Pretended
             Demonstration
             has
             right
             to
             be
             alledg'd
             .
             Probabilities
             ,
             in
             such
             a
             case
             ,
             being
             Insignificant
             and
             Incompetent
             to
             be
             put
             in
             the
             Ballance
             .
          
           
           
             11.
             
             Thirdly
             ,
             That
             the
             Argument
             is
             
               not
               solv'd
            
             ,
             〈…〉
             Evident
             ;
             for
             ,
             it
             manifestly
             proceeds
             upon
             what
             of
             
               it's
               own
            
             
             Nature
             ,
             or
             essentially
             ,
             is
             Potential
             to
             Being
             ,
             or
             Actual
             Being
             ;
             and
             ,
             (
             as
             is
             seen
             ,
             §
             .
             6.
             7.
             
             )
             the
             Demonstration
             is
             ,
             in
             part
             ,
             grounded
             upon
             the
             Necessity
             that
             one
             side
             of
             the
             Contradiction
             
               must
               be
            
             True.
             Now
             ,
             it
             must
             be
             confest
             by
             themselves
             ,
             that
             ma●y
             of
             these
             Actual
             Causes
             ,
             which
             they
             pretend
             ●id
             all
             along
             give
             Actual
             Being
             to
             
               others
               ,
               (
               viz.
            
             many
             Bodies
             )
             were
             not
             
               of
               their
               own
               Nature
            
             ,
             or
             
               Essentially
               Existent
            
             ;
             for
             ,
             had
             they
             been
             such
             essentially
             ,
             they
             had
             not
             needed
             ,
             nor
             could
             they
             receive
             Existence
             from
             others
             ,
             since
             they
             had
             it
             of
             themselves
             ,
             nor
             could
             they
             ever
             
               not
               have
               been
            
             ;
             ●…e
             contrary
             to
             all
             which
             we
             experience
             ,
             since
             we
             see
             many
             of
             them
             Generated
             ,
             and
             others
             Corrupted
             .
             And
             ,
             had
             the
             Predicate
             [
             Existent
             ]
             ,
             been
             Essential
             to
             any
             of
             them
             ;
             then
             ,
             since
             Essential
             Predicates
             are
             always
             predicated
             of
             their
             Subjects
             [
             Existent
             ]
             could
             always
             with
             truth
             be
             predicated
             of
             Peter
             or
             every
             Individual
             Entity
             ;
             which
             put
             ,
             we
             could
             never
             say
             ,
             with
             Truth
             ,
             that
             Peter
             ,
             or
             〈…〉
             other
             Thing
             which
             once
             was
             ,
             and
             is
             now
             corrupted
             ,
             
               is
               not
               Existent
            
             ,
             or
             
               is
               not
            
             ;
             which
             Common
             Sense
             ,
             and
             the
             very
             Notion
             of
             the
             word
             [
             was
             ]
             or
             [
             Fuit
             ,
             ]
             makes
             it
             Self-evident
             we
             can
             do
             .
             lastly
             ,
             To
             clinch
             the
             Truth
             of
             this
             Point
             ,
             't
             is
             an
             Identical
             Proposition
             ,
             and
             one
             of
             the
             First
             Truths
             ,
             that
             [
             
               Every
               thing
               is
               what
               it
               is
               ,
            
             or
             ,
             
               is
               it's
               self
            
             .
             ]
             Wherefore
             ,
             in
             case
             [
             Existent
             ]
             were
             an
             Essential
             Predicate
             of
             any
             of
             those
             Corruptible
             or
             Finite
             Things
             ;
             then
             ,
             since
             what
             's
             Essential
             to
             any
             thing
             
             does
             (
             at
             least
             as
             a
             necessary
             and
             intrinsecal
             part
             )
             constitute
             it
             ,
             and
             what
             wants
             
               it's
               Essence
            
             is
             not
             
               that
               Thing
            
             ,
             or
             
               is
               not
               it's
               self
            
             ;
             it
             would
             be
             against
             an
             Identical
             Proposition
             ,
             (
             on
             which
             the
             
               Metaphysical
               Verity
            
             ,
             that
             is
             ,
             all
             the
             Truth
             we
             can
             imagine
             depends
             ,
             )
             if
             those
             Things
             which
             they
             put
             to
             be
             the
             Successive
             Causes
             of
             Actual
             Being
             should
             at
             any
             time
             
               not
               be
            
             ;
             which
             yet
             Experience
             tells
             us
             ,
             do
             sometime
             
               cease
               to
               be
            
             ,
             or
             
               are
               not
            
             .
             As
             certain
             ,
             then
             ,
             as
             an
             Identical
             Proposition
             is
             True
             ;
             so
             Certain
             it
             is
             ,
             that
             the
             Natures
             of
             all
             Finite
             Things
             are
             no
             more
             but
             only
             
               Capable
               of
               Being
            
             ;
             that
             is
             ,
             Potential
             and
             Indifferent
             to
             Being
             and
             not-Being
             ;
             and
             ,
             therefore
             ,
             that
             they
             had
             
               no
               Being
            
             from
             any
             Finite
             Cause
             ;
             but
             from
             some
             Infinite
             First
             Cause
             ,
             (
             or
             Causes
             ,
             )
             which
             is
             
               Essentially
               Actual
               Being
            
             ,
             or
             a
             
               Pure
               Actuality
               of
               Being
            
             .
          
           
             12.
             
             Fourthly
             ,
             Their
             Assertion
             ,
             relying
             on
             the
             Supposition
             of
             an
             
               Infinite
               Number
            
             of
             Successive
             Causes
             ,
             is
             utterly
             
             overthrown
             ,
             by
             proving
             ,
             that
             
               An
               Infinite
               Number
               is
               absolutely
               Impossible
            
             ;
             which
             I
             thus
             show
             out
             of
             the
             
               Nature
               of
               the
               Subject
            
             about
             which
             we
             are
             Discoursing
             ,
             [
             Number
             .
             ]
             For
             ,
             all
             Number
             ,
             even
             tho'
             Infinite
             ,
             is
             compounded
             ,
             made
             up
             ,
             or
             consists
             of
             Units
             or
             Ones
             ;
             So
             that
             ,
             as
             Twenty
             is
             Twenty
             Ones
             ;
             and
             a
             Million
             ,
             is
             a
             Million
             of
             Ones
             ,
             so
             an
             
               Infinite
               Number
            
             is
             
               Infinite
               Ones
            
             ;
             nor
             can
             it
             (
             as
             it
             has
             the
             Notion
             of
             Number
             )
             consist
             of
             any
             thing
             else
             .
             Nor
             can
             themselves
             find
             any
             thing
             in
             it's
             Composition
             but
             Ones
             .
             Regarding
             then
             the
             Subject
             of
             our
             Discourse
             ,
             this
             
               Infinite
               Collection
               of
               Ones
            
             ,
             we
             can
             find
             or
             imagine
             nothing
             in
             it
             ,
             by
             which
             it
             
             can
             be
             conceiv'd
             to
             grow
             up
             ,
             or
             rather
             become
             ,
             Infinite
             ,
             but
             One
             still
             successively
             following
             the
             foregoing
             Ones
             .
             Wherefore
             it
             must
             become
             formally
             Infinite
             by
             some
             One
             added
             to
             ,
             or
             taken
             with
             the
             rest
             ;
             there
             being
             in
             it
             nothing
             else
             (
             as
             was
             said
             )
             imaginable
             ,
             by
             which
             it
             could
             formally
             o●
             integrally
             become
             Infinite
             :
             But
             't
             is
             an
             absolute
             Impossibility
             ,
             that
             a
             Number
             ,
             or
             Multitude
             ,
             (
             if
             that
             word
             rather
             please
             them
             )
             should
             become
             Infinite
             by
             the
             Accession
             of
             some
             One
             ;
             Therefore
             an
             Infinite
             Number
             is
             absolutely
             Impossible
             .
             I
             do
             remember
             ,
             that
             when
             I
             prest
             this
             Argument
             against
             a
             very
             Ingenious
             Atheist
             ;
             he
             ,
             to
             shift
             it
             o●
             ,
             reply'd
             ,
             that
             no
             Man
             has
             or
             can
             have
             any
             Notion
             of
             an
             Infinite
             Number
             .
             I
             answer'd
             ,
             That
             th●●
             condemns
             themselves
             ,
             for
             recurring
             to
             such
             a
             Position
             that
             no
             Man
             can
             tell
             what
             the
             Words
             ●…
             .
             I
             added
             ,
             That
             this
             was
             a
             strong
             Argument
             against
             them
             ,
             that
             the
             Position
             it self
             was
             Chimerical
             ;
             and
             convinces
             them
             of
             being
             baffled
             in
             their
             Cause
             ,
             by
             their
             running
             to
             such
             a
             Thesis
             as
             was
             confessedly
             Unintelligible
             either
             by
             themselves
             or
             their
             Adversary
             .
             Next
             ,
             I
             assur'd
             him
             ,
             That
             ,
             waving
             this
             ,
             we
             could
             very
             easily
             have
             a
             Notion
             or
             Simple
             Apprehension
             of
             what
             the
             word
             [
             Infinite
             ]
             means
             ,
             (
             as
             is
             clearly
             shown
             ,
             
               Solid
               Philosophy
               Asserted
               ,
               Reflexion
            
             IX
             .
             )
             Otherwise
             we
             could
             not
             Speak
             or
             Discourse
             of
             it
             either
             pro
             or
             con
             .
             But
             when
             we
             come
             to
             joyn
             it
             in
             a
             Proposition
             with
             Existent
             ,
             and
             say
             ,
             [
             An
             Infinite
             Number
             is
             ,
             ●t
             
               has
               been
            
             ;
             ]
             then
             ,
             indeed
             ,
             our
             Understanding
             i●
             puzzled
             ,
             and
             at
             an
             utter
             loss
             to
             make
             Sense
             of
             it
             ;
             and
             no
             wonder
             ,
             since
             it
             implies
             a
             Contradiction
             ;
             which
             ,
             being
             against
             the
             Nature
             of
             Ens
             ,
             i●
             altogether
             Unintelligible
             .
             His
             next
             Answer
             ,
             was
             ,
             
             That
             my
             Argument
             proceeded
             upon
             a
             False
             Supposition
             :
             For
             ,
             there
             could
             be
             no
             Agent
             to
             Calculate
             it
             ;
             or
             add
             one
             to
             one
             ,
             till
             it
             became
             Infinite
             ,
             I
             reply'd
             ,
             Those
             very
             Agents
             himself
             puts
             to
             have
             produced
             still
             a
             
               New
               One
            
             all
             along
             ,
             did
             add
             those
             Successive
             Ones
             
               in
               re
            
             ,
             tho'
             no
             Man's
             Arithmetick
             comprehended
             them
             all
             by
             Summing
             up
             their
             Total
             
               in
               his
               Understanding
            
             .
             Besides
             ,
             this
             drops
             the
             whole
             Question
             ,
             and
             flies
             off
             to
             a
             New
             Point
             .
             For
             the
             Question
             is
             not
             ,
             whether
             an
             Agent
             or
             Calculator
             can
             do
             this
             ;
             but
             ,
             whether
             the
             
               Nature
               of
               the
               Subject
               ▪
               [
               viz.
            
             An
             
               Infinite
               Number
            
             ,
             which
             is
             made
             up
             of
             nothing
             but
             Ones
             ,
             ]
             does
             not
             bear
             it
             ,
             nay
             force
             it
             ,
             that
             it
             must
             become
             Infinite
             by
             
               One
               added
               to
               One
            
             ;
             and
             therefore
             ,
             by
             the
             Accession
             of
             
               s●●●
               One
            
             to
             the
             Finite
             Number
             presuppos'd
             .
             To
             which
             Essential
             or
             Intrinsical
             Nature
             of
             the
             Thing
             ,
             or
             Subject
             ,
             (
             from
             which
             only
             we
             argue
             )
             the
             want
             of
             an
             Agent
             is
             Accidental
             and
             Extrinsical
             .
             Thus
             Philosophers
             hold
             there
             is
             some
             
               least
               si●●
            
             of
             Bodies
             or
             
               Minima
               Naturalia
            
             ,
             which
             are
             to
             farther
             Divisible
             Actually
             ,
             because
             there
             is
             no
             Agent
             little
             enough
             to
             come
             between
             the
             sides
             of
             it
             and
             divide
             it
             farther
             ;
             and
             yet
             the
             same
             Men
             hold
             ,
             that
             ,
             since
             
               Quantitas
               est
               Divisibilis
               ,
               i●
               semper
               Divisibilia
               ,
            
             it
             is
             ,
             notwithstanding
             ,
             of
             It
             's
             
               own
               Nature
            
             ,
             farther
             Divisible
             .
          
           
             13.
             
             Fifthly
             ,
             To
             beat
             them
             from
             this
             Evasion
             ,
             that
             there
             wants
             an
             Agent
             ,
             let
             
             us
             see
             what
             the
             Necessity
             of
             not
             admitting
             a
             plain
             Contradiction
             will
             work
             with
             them
             .
             I
             argue
             then
             ,
             thus
             ;
             Those
             Infinite
             ▪
             Agents
             which
             they
             say
             do
             ,
             and
             
             eve●
             did
             communicate
             Actual
             Being
             to
             the
             following
             Ones
             ,
             must
             (
             since
             this
             was
             done
             by
             way
             〈…〉
             Motion
             ,
             )
             require
             
               Infinite
               Time
            
             to
             perform
             this
             〈…〉
             But
             such
             an
             Infinite
             Antecedent
             Time
             is
             absolutely
             impossible
             to
             have
             been
             ;
             Therefore
             their
             ●…n
             Position
             falls
             to
             the
             ground
             .
             To
             prove
             ,
             〈…〉
             there
             could
             not
             have
             been
             an
             
               Infinite
               Time
            
             ,
             ●…gue
             thus
             by
             way
             of
             Dilemma
             ,
             which
             is
             a
             〈…〉
             Conclusive
             Method
             ,
             when
             the
             two
             sides
             of
             ●…e
             Contradictory
             ,
             and
             can
             have
             no
             Third
             ,
             or
             ●…dle
             between
             them
             .
             If
             there
             has
             been
             an
             
               Infi●…
               Time
            
             ,
             there
             must
             have
             been
             either
             an
             Infinite
             Number
             of
             Hours
             antecedently
             ,
             or
             
               not
               ▪
               an-Infinite
            
             Number
             of
             Hours
             ,
             but
             a
             Finite
             Number
             of
             them
             ●…
             .
             If
             only
             a
             Finite
             Number
             ,
             then
             that
             whole
             ●…e
             was
             Finite
             ,
             and
             therefore
             had
             a
             Beginning
             ,
             ●…ould
             have
             been
             ever
             .
             If
             ,
             they
             say
             ,
             an
             Infi●…
             Number
             of
             Hours
             have
             anteceded
             ,
             or
             (
             lest
             ●…ey
             should
             quarrel
             with
             the
             word
             Number
             ,
             )
             an
             
               ●…ite
               Multitude
            
             of
             them
             ,
             or
             ,
             (
             which
             is
             the
             same
             〈…〉
             the
             Subjects
             part
             ,
             )
             a
             Motion
             correspondent
             to
             〈…〉
             Infinite
             Multitude
             of
             Hours
             ;
             then
             ,
             in
             this
             Multitude
             of
             antecedent
             Hours
             ,
             Either
             there
             has
             ●…en
             
               some
               One
            
             Hour
             distant
             from
             This
             Hour
             which
             ●…s
             now
             ,
             by
             Infinite
             Ones
             ;
             Or
             
               no
               one
            
             Hour
             di●…nt
             from
             this
             present
             Hour
             by
             Infinite
             ones
             .
             Let
             them
             take
             which
             side
             they
             please
             ,
             for
             one
             of
             them
             they
             must
             take
             or
             allow
             ,
             they
             being
             Con●●●dictories
             .
             If
             they
             say
             ,
             there
             has
             been
             
               no
               one
            
             Hour
             distant
             from
             this
             Present
             Hour
             by
             Infinite
             ●…s
             ,
             then
             ,
             since
             in
             this
             Infinite
             Multitude
             of
             ●…ours
             there
             is
             nothing
             but
             Ones
             ,
             for
             (
             
             Multa
             ●…ans
             
               multa
               una
            
             ,
             and
             can
             mean
             nothing
             else
             )
             〈…〉
             the
             whole
             Collection
             of
             Hours
             which
             they
             pretend
             to
             be
             Infinite
             is
             clearly
             Finite
             ,
             there
             being
             
             nothing
             in
             it
             which
             is
             Infinitely
             distant
             .
             Again
             ,
             If
             None
             of
             them
             be
             distant
             from
             this
             Present
             Hour
             
               by
               Infinite
               ones
            
             ,
             then
             
               All
               of
               them
            
             are
             distant
             
               by
               Finite
               ones
            
             ;
             and
             so
             ,
             again
             ,
             the
             Collection
             of
             antecedent
             Hours
             must
             have
             been
             Finite
             .
             And
             ,
             if
             they
             chuse
             to
             take
             the
             other
             side
             ,
             and
             say
             ,
             There
             
               has
               been
            
             some
             One
             hour
             which
             is
             distant
             from
             this
             Present
             
               by
               Infinite
               ones
            
             ,
             then
             they
             manifestly
             put
             an
             Infinite
             Time
             ,
             or
             a
             Time
             which
             has
             
               No
               End
            
             ,
             and
             yet
             has
             
               Two
               Ends
               ;
               viz.
               That
               One
            
             Hour
             terminating
             it
             
               long
               ago
            
             ,
             and
             this
             Present
             Hour
             terminating
             it
             Now
             :
             That
             is
             ,
             they
             put
             an
             Infinite
             which
             is
             Finite
             ,
             or
             not-Infinite
             ,
             which
             is
             a
             Direct
             Contradiction
             .
          
           
             14.
             
             Lastly
             ,
             To
             confute
             this
             Infinity
             ,
             whether
             of
             antecedent
             Causes
             or
             of
             Parts
             of
             Time
             ,
             there
             needs
             no
             more
             
             but
             to
             reflect
             upon
             the
             plain
             Meaning
             of
             the
             word
             [
             
               Infinite
               ▪
            
             ]
             and
             it
             will
             tell
             us
             ,
             that
             an
             Infinite
             in
             any
             kind
             must
             include
             All
             that
             belongs
             to
             that
             kind
             ;
             so
             that
             there
             can
             be
             nothing
             of
             that
             kind
             out
             of
             it
             ,
             nor
             any
             Accession
             to
             it
             ,
             or
             
               New
               Particulars
            
             of
             that
             Kind
             which
             it
             does
             not
             comprehend
             .
             For
             ,
             if
             the
             supposed
             Infinity
             did
             not
             include
             them
             All
             ,
             it
             fell
             ,
             so
             far
             ,
             Short
             ;
             and
             any
             Shortness
             is
             directly
             Opposite
             to
             the
             Notion
             of
             Infinity
             .
             Nothing
             being
             more
             Evident
             than
             that
             the
             words
             [
             Not-all
             ,
             ]
             do
             signifie
             the
             same
             as
             [
             
               only
               some
            
             ,
             ]
             and
             therefore
             ,
             that
             Notion
             ,
             in
             whatever
             Kind
             ,
             that
             does
             not
             extend
             it self
             to
             All
             of
             that
             Kind
             ,
             is
             Limited
             to
             some
             ,
             and
             therefore
             is
             not-Infinite
             in
             that
             Kind
             :
             Since
             then
             we
             see
             
               New
               Hours
            
             daily
             accrue
             to
             
               Antecedent
               Time
            
             ,
             and
             
               New
               Agents
            
             added
             to
             the
             former
             ▪
             
             ●●●
             of
             Causes
             ,
             which
             can
             ,
             with
             no
             Sense
             ,
             be
             〈…〉
             to
             be
             comprehended
             in
             the
             Antecedent
             Collection
             of
             them
             ;
             't
             is
             manifestly
             against
             our
             common
             Notions
             ,
             and
             Common
             Sense
             ,
             to
             pre●…
             that
             the
             multitude
             of
             Antecedent
             Causes
             ,
             and
             ●●●ts
             of
             Time
             (
             or
             Motion
             )
             have
             been
             
               actually
               Infinite
            
             .
             Wherefore
             ,
             all
             these
             Antecedent
             Causes
             ●●d
             some
             First
             ,
             or
             a
             Beginning
             of
             their
             Being
             ,
             which
             they
             could
             not
             have
             had
             
               of
               themselves
            
             ,
             had
             their
             Natures
             been
             only
             Potential
             to
             Being
             ,
             or
             meerly
             
               capable
               to
               be
            
             .
             Therefore
             ,
             there
             must
             ●●ve
             ever
             been
             something
             ,
             or
             some
             First
             Cause
             ,
             which
             of
             it's
             
               own
               Nature
            
             or
             Essence
             ,
             is
             an
             
               Actually
               of
               Being
            
             .
             That
             there
             can
             be
             
               but
               One
            
             such
             ●…entially
             Actual
             Being
             ,
             (
             tho'
             it
             may
             be
             ga●●●●ed
             even
             hence
             )
             will
             be
             more
             exactly
             prov'd
             ●●●●after
             .
          
           
             ●●
             ▪
             Nothing
             can
             be
             weaker
             than
             to
             alledge
             ,
             th●●
             there
             was
             only
             a
             Finite
             Number
             of
             Causes
             which
             gave
             
             Being
             circularly
             to
             one
             another
             .
             For
             ,
             this
             would
             make
             each
             of
             them
             only
             
               Potential
               to
               Being
            
             ,
             in
             ●●ard
             they
             receiv'd
             it
             from
             others
             ;
             ●●●
             yet
             at
             the
             same
             time
             
             Actually
             ●●●●g
             ,
             because
             they
             communica●●●
             it
             to
             another
             :
             Nay
             ,
             to
             give
             Being
             to
             themselves
             :
             For
             ,
             if
             B
             is
             because
             A
             is
             ;
             and
             C
             is
             ,
             because
             B
             is
             ;
             and
             A
             is
             because
             C
             is
             ,
             it
             will
             fol●…
             that
             A
             is
             because
             A
             is
             .
             That
             Maxim
             ,
             [
             
               Causa
               C●●sae
               est
               Causa
               Causati
            
             ,
             ]
             what
             restriction
             soever
             it
             may
             have
             in
             other
             Cases
             ,
             has
             here
             it's
             full
             fo●●e
             ;
             because
             the
             Cause
             .
             does
             here
             give
             the
             〈…〉
             and
             adequate
             Effect
             to
             it's
             self
             ;
             the
             Noti●…
             Existence
             (
             the
             Act
             which
             is
             given
             )
             being
             
             every
             way
             Indivisible
             ;
             and
             ,
             therefore
             ,
             All
             of
             ●●
             must
             be
             given
             ,
             or
             
               not
               at
               all
            
             .
          
           
             I
             have
             been
             more
             large
             in
             refuting
             this
             Pre●ence
             of
             an
             Endless
             or
             Infinite
             antecedent
             Succession
             of
             Motion
             and
             Natural
             Causes
             ,
             it
             being
             the
             chief
             Asylum
             of
             the
             Atheists
             .
             We
             return
             now
             to
             our
             Arguments
             .
          
           
             16.
             
             Lemma
             I.
             The
             Notion
             we
             have
             of
             Ens
             or
             Thing
             is
             Different
             from
             the
             Notion
             of
             Existence
             .
             This
             has
             been
             
             demonstrated
             ,
             B.
             1.
             
             Ch.
             1.
             
             §
             .
             3.
             where
             it
             is
             shown
             ,
             That
             the
             Notion
             of
             Essence
             ,
             which
             constitutes
             every
             
               Finite
               Ens
            
             ,
             consists
             in
             a
             Potentiality
             or
             a
             meer
             Possibility
             ,
             of
             Existing
             ;
             whereas
             Existence
             is
             the
             Act
             that
             answers
             to
             that
             Power
             ,
             and
             so
             is
             vastly
             distinguish●
             or
             Different
             from
             it
             ;
             the
             Power
             ,
             and
             it
             's
             Proper
             Act
             being
             counterpos'd
             to
             one
             another
             .
             Add
             ,
             That
             this
             has
             also
             been
             demonstrated
             here
             ,
             §
             .
             2.
             
          
           
             17.
             
             Lemma
             II.
             We
             cannot
             think
             or
             speak
             of
             the
             
               First
               Being
            
             ,
             tho'
             suppos'd
             Infinite
             ,
             but
             by
             making
             use
             of
             such
             
             Natural
             Notions
             and
             Words
             as
             we
             have
             .
             This
             is
             Self-evident
             ;
             since
             none
             can
             think
             or
             speak
             with
             Thoughts
             or
             Words
             which
             he
             
               has
               not
            
             .
          
           
             18.
             
             Lemma
             III.
             Amongst
             all
             our
             Natural
             Notions
             ,
             that
             of
             [
             Existence
             ]
             is
             
               mo●●
               Actual
            
             ;
             and
             being
             Pure
             from
             all
             
             Potentiality
             in
             the
             Line
             of
             Being
             ,
             it
             is
             deservedly
             call'd
             an
             Actuality
             ,
             or
             the
             very
             Formal
             and
             Whole
             ,
             and
             Sole
             Nature
             of
             Act
             ,
             in
             that
             Line
             .
             This
             has
             
             ●…
             Demonstrated
             ,
             B.
             1.
             
             Ch.
             1
             :
             §
             .
             34
             ,
             35.
             ●o
             〈…〉
             the
             Reader
             is
             referred
             .
          
           
             ●…
             .
             Of
             all
             our
             Natural
             Notions
             (
             that
             ●…
             )
             that
             of
             Existence
             is
             the
             ●…perest
             and
             Best
             we
             can
             use
             
             〈…〉
             we
             speak
             of
             a
             Pure
             
               Actu●…y
               of
               Being
            
             ,
             or
             a
             DEITY
             .
             This
             ●…prov'd
             §
             .
             16
             ,
             17.
             and
             is
             Evident
             ●●●m
             the
             Terms
             .
             For
             since
             Ens
             〈…〉
             who
             le
             Latitude
             abstracts
             〈…〉
             Corporeal
             Nature
             ,
             which
             has
             that
             Power
             call'd
             ●…
             ;
             and
             is
             clearly
             Antecedent
             to
             the
             Third
             〈…〉
             of
             Power
             ,
             since
             a
             
               Capacity
               of
               being
               it self
            
             ,
             ●●●
             antecede
             a
             Capacity
             of
             Sustaining
             or
             giving
             〈…〉
             to
             Accidents
             ;
             and
             therefore
             ,
             the
             Poten●…
             which
             Ens
             has
             to
             it's
             Act
             is
             more
             Noble
             ,
             〈…〉
             Exalted
             ,
             and
             more
             defaecated
             (
             as
             it
             were
             )
             〈…〉
             those
             baser
             and
             narrower
             sorts
             of
             Power
             than
             a●y
             other
             :
             Wherefore
             ,
             since
             Existence
             is
             the
             Ultimate
             Act
             of
             Ens
             in
             it's
             whole
             Latitude
             ;
             it
             ●ollows
             ,
             that
             it
             is
             the
             most
             Abstracted
             or
             Purest
             sort
             ●●
             Act
             in
             the
             Line
             of
             Being
             ;
             and
             ,
             therefore
             ,
             is
             ●…incident
             with
             the
             Notion
             of
             
               Pure
               Actuality
               of
               ●…
            
             ,
             which
             is
             the
             best
             Positive
             Notion
             we
             can
             〈…〉
             of
             a
             DEITY
             .
             And
             ,
             accordingly
             ,
             the
             True
             ,
             ●…
             ▪
             (
             as
             will
             be
             demonstrated
             shortly
             )
             the
             
             ONLY
             ●OD
             ,
             Himself
             ,
             who
             could
             best
             express
             to
             us
             〈…〉
             ow●
             Divine
             Essence
             ,
             when
             
               Moses
               ,
               (
               Exod.
            
             3.
             ●…
             )
             desir'd
             to
             know
             by
             what
             Name
             (
             which
             sig●…
             his
             Essence
             )
             he
             should
             call
             him
             ,
             when
             he
             ●●ould
             come
             to
             speak
             from
             Him
             to
             the
             Children
             of
             Israel
             ,
             answer'd
             him
             ,
             
               Ego
               sum
               qui
               sum
            
             ,
             I
             am
             who
             AM
             ,
             or
             
               I
               am
               He
            
             who
             IS
             ;
             and
             bid
             him
             tell
             t●●m
             that
             
               He
               who
            
             IS
             
               has
               sent
               me
               unto
               you
            
             :
             Which
             ●…inly
             signifies
             ,
             that
             
               all
               Other
            
             Things
             have
             only
             
             a
             Potentiality
             or
             Possibility
             of
             Existing
             or
             Being
             Actually
             ;
             and
             that
             't
             is
             Proper
             and
             Peculiar
             to
             GOD's
             Nature
             or
             Essence
             (
             which
             the
             Name
             is
             to
             express
             )
             to
             
               Be
               Actually
            
             or
             Exist
             :
             And
             that
             if
             any
             Thing
             else
             
               has
               Being
            
             or
             Exists
             ,
             it
             partakes
             or
             borrows
             it's
             Being
             from
             Him
             who
             only
             
               ●●
               ▪
            
             or
             whose
             Essence
             is
             that
             Pure
             Actuality
             of
             Being
             call'd
             Existence
             .
             So
             that
             the
             main
             Ground
             of
             our
             Metaphysicks
             ,
             particularly
             that
             which
             discourses
             of
             the
             Adorable
             DEITY
             ,
             is
             ,
             in
             the
             main
             ,
             the
             
               same
               Sense
            
             ,
             given
             to
             our
             hands
             by
             GOD
             Himself
             ;
             which
             we
             dilate
             ,
             and
             on
             which
             we
             descant
             by
             our
             Reason
             .
          
           
             20.
             
             Lemma
             IV
             :
             Every
             Abstract
             Word
             ,
             which
             signifies
             meerly
             any
             Form
             or
             Act
             ,
             includes
             in
             it's
             Notion
             the
             
             whole
             Nature
             of
             the
             Act
             imported
             by
             that
             Word
             ,
             without
             
               any
               Limitation
            
             .
             For
             ,
             let
             us
             take
             Knowledge
             ,
             Virtue
             ,
             Whiteness
             ,
             or
             any
             other
             such
             Abstract
             Word
             ,
             we
             shall
             find
             that
             none
             of
             them
             either
             Express
             ,
             Hint
             ,
             or
             Connotate
             [
             
               thus
               much
            
             ,
             or
             
               such
               a
               Portion
            
             or
             Degree
             of
             those
             Acts.
             ]
             Wherefore
             ,
             those
             Abstract
             Words
             involve
             in
             them
             the
             Whole
             Nature
             of
             those
             Acts
             ,
             that
             is
             ,
             
               without
               Limitation
            
             .
             Moreover
             ,
             were
             there
             (
             
               per
               impossibile
            
             )
             suppos'd
             Infinite
             things
             which
             had
             Knowledge
             ,
             Virtue
             ,
             or
             Whiteness
             in
             them
             ,
             they
             would
             all
             partake
             of
             the
             Nature
             of
             those
             Acts
             ,
             and
             yet
             it
             would
             not
             be
             exhausted
             ;
             which
             shows
             the
             word
             signifies
             those
             Acts
             
               without
               Limitation
            
             .
          
           
           
           
           
             21.
             
             Lemma
             V.
             Therefore
             the
             Limitation
             of
             all
             Acts
             must
             either
             proceed
             from
             the
             Subject
             it
             affects
             ,
             which
             being
             
             a
             Particular
             or
             Determinate
             Ens
             ,
             makes
             it
             
               This
               and
               no
               Other
            
             ;
             or
             else
             from
             the
             Causes
             which
             determin'd
             the
             Act
             to
             such
             or
             such
             a
             Degree
             of
             it
             .
             Hence
             I
             Argue
             .
          
           
             22.
             
             Therefore
             
               GOD's
               Existence
            
             ,
             which
             is
             his
             Essence
             ,
             is
             Unlimited
             ,
             and
             
               Actually
               Infinite
            
             .
             For
             ,
             since
             his
             Existence
             
             includes
             the
             whole
             Nature
             of
             Existence
             by
             Lem.
             IV.
             nor
             is
             it
             ,
             as
             it
             is
             found
             in
             Him
             ,
             an
             Act
             corresponding
             to
             a
             Potential
             Essence
             ,
             as
             it
             is
             in
             Creatures
             ;
             this
             being
             against
             the
             Nature
             of
             a
             Pure
             Actuality
             ;
             but
             is
             His
             Proper
             Name
             which
             imports
             his
             Essence
             ;
             neither
             is
             his
             Existence
             limited
             by
             any
             Subject
             ,
             in
             regard
             every
             Subject
             is
             a
             Power
             to
             receive
             advening
             Acts
             ,
             which
             is
             against
             the
             Nature
             of
             that
             Essence
             which
             is
             
               purely
               Actual
            
             :
             Hence
             it
             follows
             ,
             that
             it
             is
             it
             's
             
               own
               Subject
            
             ,
             or
             Self-subsistent
             .
             Nor
             ,
             Lastly
             ,
             can
             ●
             be
             Limited
             by
             the
             Operation
             of
             any
             Cause
             which
             gave
             him
             that
             Act
             :
             He
             being
             the
             
               First
               Cause
            
             ;
             and
             ,
             incapable
             to
             receive
             anything
             ,
             in
             regard
             this
             implies
             Passiveness
             and
             Potentiality
             :
             It
             ●ollows
             then
             ,
             that
             his
             Existence
             is
             
               absolutely
               Unlimi●ed
            
             ,
             and
             (
             it
             being
             a
             Pure
             Actuality
             )
             
               actually
               Infinite
            
             .
          
           
             13.
             
             Therefore
             the
             DEITY
             is
             but
             ONE
             .
             For
             ,
             ●ere
             there
             Two
             Infinite
             Existences
             ,
             ●ach
             of
             them
             must
             necessarily
             
             
               ●●ve
               something
               ▪
            
             which
             the
             other
             ●●
             not
             ;
             otherwise
             ,
             they
             would
             ●re
             nothing
             to
             distinguish
             them
             or
             make
             them
             
             more
             ,
             they
             being
             in
             all
             respects
             the
             Same
             .
             Therefore
             if
             there
             were
             two
             GODs
             ,
             this
             would
             limit
             both
             of
             them
             ,
             and
             make
             neither
             of
             them
             to
             be
             Infinite
             ;
             therefore
             there
             can
             be
             but
             One
             Infinite
             Existence
             ,
             or
             
               One
               GOD.
            
             Again
             ,
             were
             there
             
               Two
               Self-Existences
            
             ,
             they
             would
             agree
             in
             that
             Common
             Notion
             ;
             and
             the
             Differences
             that
             constitute
             them
             within
             that
             Notion
             must
             be
             more
             and
             less
             of
             that
             Common
             Notion
             ,
             [
             
               Infinite
               Existence
            
             ,
             ]
             as
             has
             been
             often
             prov'd
             :
             Which
             is
             perfect
             Nonsense
             ;
             Infinity
             being
             
               beyond
               all
               Degrees
            
             ,
             and
             Incapable
             of
             them
             .
             Besides
             ,
             Differences
             are
             necessarily
             
               more
               Actual
            
             than
             the
             Common
             Notion
             they
             divide
             ;
             but
             no
             Notion
             can
             be
             more
             Actual
             than
             Existence
             ,
             much
             less
             than
             Self-existence
             ,
             which
             is
             a
             
               Pure
               Actulity
            
             ;
             therefore
             ,
             since
             Self-Existence
             can
             admit
             no
             Differences
             to
             divide
             it
             ,
             't
             is
             impossible
             it
             should
             be
             more
             than
             One.
             To
             proceed
             :
          
           
             24.
             
             Corol.
             I.
             Hence
             nothing
             could
             be
             so
             extravagantly
             Foolish
             and
             void
             of
             Common
             Sense
             ,
             as
             the
             Polytheism
             
             of
             the
             Antient
             Heathens
             :
             For
             ,
             by
             making
             
               more
               Gods
            
             ,
             they
             did
             by
             consequence
             ,
             make
             them
             all
             to
             be
             Finite
             ;
             and
             ,
             therefore
             none
             of
             their
             Essences
             to
             be
             
               Actual
               Being
            
             ,
             but
             Potential
             in
             order
             to
             Existence
             .
             Whence
             ,
             since
             they
             could
             not
             (
             having
             no
             more
             of
             their
             own
             Natures
             ,
             but
             only
             a
             
               Power
               to
               Bee
            
             ,
             )
             give
             Actual
             Being
             to
             themselves
             ,
             they
             must
             either
             have
             it
             from
             Another
             whose
             Essence
             is
             Existence
             ,
             and
             therefore
             i●
             Infinite
             ,
             and
             One
             ;
             or
             they
             could
             not
             
             bee
             ●●
             all
             ,
             but
             be
             (
             as
             they
             really
             were
             )
             meer
             Chimera's
             :
             And
             hence
             it
             came
             ,
             that
             they
             ma●●
             
             all
             the
             Attributes
             of
             their
             imaginary
             Gods
             to
             be
             Limited
             and
             Imperfect
             ;
             they
             represented
             them
             as
             subject
             to
             Squabbles
             among
             themselves
             ,
             and
             liable
             to
             a
             thousand
             Natural
             and
             Moral
             Defects
             :
             Which
             obliged
             the
             Wiser
             sort
             amongst
             them
             ,
             asham'd
             of
             their
             Nonsensical
             and
             Foppish
             Superstition
             ,
             that
             they
             might
             in
             some
             measure
             keep
             up
             the
             Repute
             of
             their
             pretended
             Religion
             ,
             have
             recourse
             to
             our
             Tenet
             of
             
               One
               Soveraign
               Being
            
             ;
             and
             to
             alledge
             ,
             that
             they
             meant
             no
             more
             by
             the
             rabble
             of
             their
             other
             Gods
             ,
             but
             that
             they
             were
             so
             many
             Attributes
             ,
             or
             several
             Considerations
             of
             GOD's
             Divine
             Providence
             ,
             overseeing
             such
             and
             such
             Parts
             of
             the
             World
             ,
             or
             performing
             such
             or
             such
             Operations
             .
             Nor
             were
             there
             Many
             of
             them
             ,
             who
             were
             Firm
             in
             their
             holding
             a
             First
             Being
             ;
             nor
             any
             of
             them
             Clear
             in
             their
             apprehension
             of
             his
             Nature
             ;
             and
             none
             of
             them
             who
             placed
             their
             Eternal
             Felicity
             in
             seeing
             his
             Divine
             Essence
             ;
             nor
             held
             this
             was
             Attainable
             by
             them
             after
             this
             Life
             ;
             nor
             ,
             who
             erected
             their
             Thoughts
             to
             the
             Hope
             of
             enjoying
             that
             Blissful
             Sight
             ;
             for
             want
             of
             which
             Hope
             ,
             they
             could
             not
             raise
             their
             Affection
             to
             
               Him
               above
               all
               things
            
             ,
             which
             we
             have
             shown
             ,
             Book
             2.
             
             Ch.
             1.
             
             §
             .
             17.
             
             §
             .
             19.
             is
             the
             only
             Disposition
             which
             could
             bring
             them
             to
             the
             True
             End
             of
             their
             Nature
             ,
             
               Eternal
               Happiness
            
             .
             Not
             to
             speak
             of
             those
             besotted
             Heathens
             ,
             who
             made
             Gods
             of
             Senseless
             Creatures
             ,
             tho'
             Inferiour
             to
             themselves
             ,
             and
             despicable
             even
             to
             Ridiculousness
             .
          
           
           
             25.
             
             Coroll
             .
             II.
             Hence
             the
             Deists
             ,
             if
             they
             be
             not
             as
             much
             besotted
             as
             those
             very
             Heathens
             themselves
             ,
             cannot
             
             but
             acknowledge
             and
             admire
             the
             Wisdom
             of
             the
             Heavenly
             Doctrine
             taught
             us
             by
             our
             Divine
             Master
             
               Iesus
               Christ
            
             ,
             which
             by
             
               Calm
               Reason
            
             ,
             Good
             Life
             ,
             joyn'd
             with
             Astonishing
             Miracles
             ,
             without
             any
             External
             Force
             ,
             has
             chaced
             and
             banisht
             out
             of
             the
             World
             this
             Epidemical
             Phrenzy
             ,
             which
             had
             possessed
             all
             Mankind
             ,
             but
             the
             small
             Nation
             of
             the
             Iews
             ;
             and
             will
             make
             them
             see
             withall
             how
             Necessary
             
               Divine
               Revelation
            
             was
             ;
             since
             Human
             Wit
             and
             Learning
             ,
             which
             was
             ,
             amongst
             many
             of
             those
             Heathens
             ,
             at
             the
             height
             ,
             could
             neither
             enable
             them
             to
             rectifie
             themselves
             ,
             nor
             make
             them
             capable
             of
             attaining
             their
             
               Summum
               Bonum
            
             ;
             nor
             cure
             Mankind
             of
             that
             Universal
             Dotage
             of
             Polytheism
             ;
             nor
             uphold
             it self
             against
             the
             Light
             which
             Christianity
             brought
             into
             the
             World
             ;
             but
             that
             ,
             whereever
             it
             dawn'd
             ,
             the
             shades
             of
             Errour
             concerning
             the
             
               True
               Deity
            
             immediately
             vanisht
             and
             disappear'd
             .
             Certainly
             ,
             whoever
             considers
             what
             a
             prodigious
             Change
             ,
             concerning
             the
             Worship
             of
             the
             True
             GOD
             ,
             Christianity
             has
             wrought
             in
             a
             vast
             part
             of
             the
             World
             ,
             and
             is
             still
             spreading
             it self
             ;
             and
             by
             what
             Methods
             it
             has
             prevail'd
             to
             the
             utter
             Extirpation
             of
             Idolatry
             ,
             must
             be
             wilfully
             blind
             if
             he
             does
             not
             clearly
             see
             ,
             that
             
               Digitus
               Dei
               est
               hic
            
             ,
             and
             that
             it's
             Doctrine
             is
             truly
             Divine
             .
          
           
           
             26.
             
             Lem.
             VI.
             Existence
             is
             the
             
               whole
               Perfection
            
             of
             every
             Thing
             that
             Exists
             .
             For
             ,
             ●nce
             whatever
             is
             in
             any
             thing
             
             besides
             Existence
             ,
             (
             which
             is
             the
             
               L●st
               Actuality
            
             in
             the
             Line
             of
             Being
             )
             must
             be
             Potential
             in
             respect
             of
             it
             .
             Again
             ,
             since
             whatever
             is
             Actually
             (
             
               a
               forti●ri
               )
               can
               be
            
             ,
             otherwise
             it
             would
             be
             a
             Contradiction
             a
             Thing
             
               can
               be
               while
               it
               is
            
             ;
             whereas
             ,
             't
             is
             a
             First
             Principle
             ,
             that
             
               A
               Thing
               cannot
               but
               be
               while
               ●●
               is
            
             ;
             It
             follows
             evidently
             ,
             that
             when
             a
             Power
             of
             Being
             ,
             or
             (
             which
             is
             the
             same
             )
             an
             Ens
             ,
             is
             Actuated
             ,
             nothing
             is
             lost
             of
             it
             but
             the
             Privation
             of
             Act
             which
             Power
             seems
             to
             imply
             ;
             but
             ,
             all
             that
             is
             Positive
             in
             it
             ,
             (
             or
             is
             that
             we
             call
             
               Ratio
               Entis
            
             )
             〈◊〉
             remains
             under
             a
             better
             state
             ;
             whence
             ,
             Power
             ,
             is
             
               Eminently
               included
            
             in
             Existence
             ;
             and
             ,
             as
             it
             were
             ,
             swallow'd
             up
             in
             it
             ,
             as
             in
             a
             Greater
             or
             Higher
             Perfection
             in
             ▪
             the
             Line
             of
             Being
             ,
             which
             involves
             in
             it
             the
             Lesser
             or
             Lower
             .
          
           
             27.
             
             Lem.
             VII
             .
             Much
             more
             an
             Existence
             ,
             which
             is
             also
             the
             Essence
             of
             the
             Thing
             ,
             and
             ●●
             most
             Actual
             and
             withal
             Infinite
             ,
             
             includes
             in
             it
             Actually
             and
             For●ally
             ,
             all
             the
             Perfections
             that
             can
             be
             conceiv'd
             to
             belong
             to
             Ens
             in
             it's
             whole
             Latitude
             .
             This
             is
             Evident
             ,
             since
             〈◊〉
             comprehends
             in
             it
             all
             that
             can
             belong
             to
             〈◊〉
             ,
             which
             constitutes
             Ens
             in
             it's
             largest
             signification
             .
          
           
             28.
             
             Wherefore
             the
             
               Divine
               Essence
            
             ,
             or
             the
             DEITY
             ,
             ●●cludes
             in
             it
             all
             Perfections
             ima●●nable
             
             which
             can
             any
             way
             belong
             to
             Ens
             ,
             and
             this
             Infinitely
             ;
             ●●d
             ,
             therefore
             ,
             is
             Infinitely-perfect
             .
             
             For
             ,
             since
             we
             call
             that
             Perfect
             in
             any
             Kind
             ,
             to
             which
             nothing
             is
             wanting
             ,
             or
             which
             has
             All
             in
             it
             that
             can
             be
             imagin'd
             in
             that
             kind
             :
             It
             follows
             ,
             that
             the
             Divine
             Essence
             ,
             which
             comprizes
             in
             it
             all
             the
             Perfections
             that
             can
             belong
             to
             Ens
             in
             it's
             largest
             Sense
             ,
             and
             all
             that
             can
             belong
             to
             Existence
             in
             an
             Unlimited
             Signification
             ,
             is
             infinitely
             Perfect
             in
             All
             reg●…s
             that
             can
             belong
             to
             Ens
             ,
             or
             which
             have
             E●●●●●
             in
             them
             .
          
           
             2●
             Therefore
             GOD
             is
             Infinitely
             Perfect
             in
             all
             Intellectual
             and
             Moral
             Attributes
             ;
             that
             is
             ,
             He
             is
             infinitely
             
             
               Knowing
               ,
               Wise
               ,
               Good
               ,
               Merciful
               ,
               Powerful
               ,
               Veracious
               ,
               Free
               ,
            
             &c.
             and
             this
             in
             the
             
               most
               perfect
               manner
            
             ,
             as
             becomes
             a
             Pure
             Actuality
             of
             Being
             ;
             since
             all
             these
             have
             something
             of
             Perfection
             in
             their
             Notion
             .
          
           
             30.
             
             Therefore
             ,
             he
             is
             of
             a
             Spiritual
             Nature
             ;
             as
             being
             not
             only
             a
             
               Pure
               Act
            
             ,
             as
             other
             Spirits
             are
             ,
             but
             a
             Pure
             
             
               Actuality
               of
               Being
            
             ;
             which
             infinitely
             exceeds
             their
             Nature
             ,
             which
             was
             Potential
             in
             respect
             of
             Existence
             .
          
           
             31.
             
             Therefore
             ,
             for
             the
             same
             reason
             he
             is
             not
             Corporeal
             .
             For
             this
             includes
             both
             the
             First
             ,
             Second
             ,
             and
             Third
             
             sort
             of
             Potentiality
             mention'd
             at
             the
             beginning
             ;
             each
             of
             which
             is
             diametrically
             Opposite
             to
             the
             Nature
             of
             
               Pure
               Actuality
            
             .
          
           
           
             32.
             
             Therefore
             ,
             't
             is
             a
             strange
             degrading
             of
             the
             Divine
             Nature
             
             to
             apply
             to
             GOD
             any
             Corporeal
             Attributes
             ;
             such
             as
             are
             Place
             ,
             Space
             ,
             Motion
             ,
             &c.
             which
             are
             quite
             Opposite
             to
             an
             Incorporeal
             Being
             .
          
           
             33.
             
             Therefore
             ,
             the
             Divine
             Essence
             is
             also
             Immutable
             .
             For
             ,
             this
             implies
             a
             Potentiality
             ,
             or
             Power
             to
             be
             Chang'd
             ,
             
             which
             is
             inconsistent
             with
             a
             
               Pure
               Actuality
            
             .
          
           
             34.
             
             Therefore
             GOD
             is
             also
             a
             
               Self-Subsistent
               Being
            
             .
             For
             ,
             since
             his
             Essence
             is
             Actual
             Being
             ,
             and
             withall
             ,
             Infinite
             
             in
             Being
             ,
             (
             which
             compre●ends
             the
             whole
             Nature
             of
             Be●●g
             ;
             )
             that
             which
             supports
             it
             in
             Being
             must
             have
             
               no
               Being
            
             .
          
           
             35.
             
             Therefore
             the
             Divine
             Essence
             must
             be
             also
             
               most
               Simple
            
             or
             Uncompounded
             .
             For
             ,
             it
             can
             have
             no
             Logical
             Composition
             
             of
             Genus
             and
             Difference
             ;
             because
             the
             Genus
             is
             essentially
             that
             which
             has
             more
             of
             it
             's
             Kind
             under
             it
             ;
             and
             ,
             there
             cannot
             be
             more
             ,
             where
             (
             as
             is
             demonstrated
             ,
             §
             .
             23.
             )
             there
             is
             but
             One.
             Nor
             can
             it
             admit
             any
             Difference
             ;
             for
             ●tis
             the
             Essence
             of
             the
             Difference
             to
             make
             One
             Thing
             differ
             from
             Another
             ;
             and
             ,
             in
             our
             case
             ,
             there
             can
             be
             
               no
               Other
            
             ,
             where
             there
             is
             but
             One.
             Nor
             can
             there
             be
             in
             GOD
             that
             Logical
             Composition
             of
             Accidents
             ,
             with
             their
             Subject
             ;
             For
             ,
             the
             Subject
             is
             Potential
             in
             respect
             of
             the
             Accidents
             ,
             or
             Modes
             ,
             which
             affect
             or
             actuate
             it
             .
             Nor
             can
             
             there
             be
             in
             
               GOD
               Physical
            
             Composition
             of
             the
             Second
             sort
             of
             Power
             with
             it's
             Act
             ,
             call'd
             Matter
             and
             Form
             ;
             because
             he
             is
             Incorporeal
             ,
             and
             
               Pure
               Actuality
            
             .
             Nor
             can
             this
             Pure
             Actuality
             of
             Being
             ,
             call'd
             Self-Existence
             ,
             be
             compounded
             Metaphysically
             ;
             for
             even
             our
             low
             Created
             Existence
             is
             Indivisible
             ,
             and
             can
             have
             no
             
               Metaphysical
               Parts
            
             ;
             and
             ,
             therefore
             ,
             can
             have
             no
             Metaphysical
             Divisibility
             or
             Composition
             in
             it
             .
             Wherefore
             ,
             all
             the
             
               Distinction
               of
            
             GOD's
             Essential
             Attributes
             does
             spring
             wholly
             from
             the
             Shortness
             and
             Imperfection
             of
             our
             Understanding
             ,
             which
             is
             not
             able
             to
             reach
             or
             fathom
             the
             Whole
             Extent
             of
             his
             every-way-Infinitely-Perfect
             Essence
             ,
             but
             is
             forc'd
             to
             conceive
             them
             by
             diverse
             Acts
             of
             ours
             .
          
           
             36.
             
             Wherefore
             
             GOD's
             Duration
             has
             nothing
             in
             it
             of
             Preterit
             and
             Future
             ,
             but
             is
             one
             Present
             Indivisible
             on
             his
             
             part
             ,
             and
             therefore
             He
             is
             ETERNAL
             .
             For
             ,
             since
             it
             is
             the
             highest
             of
             Impossibility
             that
             Self-existence
             should
             
               not
               exist
            
             ;
             his
             Essence
             equally
             includes
             ,
             nay
             speaks
             or
             formally
             signifies
             and
             expresses
             ,
             
               to
               have
               been
               formerly
            
             ,
             and
             
               to
               be
               futurely
            
             ,
             as
             it
             does
             
               to
               be
               now
            
             .
             Wherefore
             ,
             since
             't
             is
             not
             possible
             to
             imagine
             any
             Instant
             in
             which
             GOD
             has
             not
             his
             whole
             Essence
             ,
             and
             this
             (
             as
             far
             as
             is
             on
             his
             part
             )
             Indivisibly
             ;
             it
             follows
             ,
             that
             in
             every
             Instant
             ,
             (
             only
             which
             is
             Present
             in
             our
             Time
             )
             he
             has
             his
             to-have-been
             ,
             and
             tobe-hereafter
             ,
             as
             much
             as
             he
             has
             
               to
               be-at-present
            
             ;
             But
             this
             kind
             of
             ever-present
             ,
             ever-standing
             and
             unchangeably-Steady
             Duration
             ,
             includes
             in
             it self
             all
             the
             Differences
             of
             our
             Time
             ,
             (
             as
             was
             now
             prov'd
             )
             and
             therefore
             
               oomprehends
               all
               Time
            
             ,
             (
             even
             tho'
             it
             were
             Infinite
             )
             Indivisibly
             ,
             or
             
               without
               Succession
            
             
             of
             any
             thing
             in
             GOD
             ,
             that
             is
             ,
             it
             is
             one
             E●er-permanent
             ,
             Present
             ,
             Now
             :
             Wherefore
             ,
             since
             this
             manner
             of
             Enduring
             is
             infinitely
             above
             that
             of
             our
             ●●●e
             ,
             which
             is
             
               part
               after
               part
            
             ,
             Fleeting
             ,
             and
             Divisible
             ;
             and
             we
             call
             that
             sort
             of
             Duration
             which
             infinitely
             exceeds
             our
             Time
             ,
             [
             Eternity
             ,
             ]
             and
             GOD
             has
             this
             Duration
             ;
             it
             follows
             evidently
             ,
             that
             GOD
             is
             ETERNAL
             .
          
           
             37.
             
             Coroll
             .
             III.
             Wherefore
             't
             is
             highly
             Derogatory
             from
             
             GOD's
             Attribute
             of
             Eternity
             .
             to
             make
             it
             consist
             
             in
             a
             kind
             of
             Correspondency
             to
             our
             Time
             ;
             For
             this
             puts
             his
             Duration
             ,
             which
             is
             Essential
             to
             Him
             ,
             to
             have
             Parts
             ,
             or
             a
             Capacity
             to
             be
             Longer
             or
             Shorter
             .
             Whereas
             ,
             we
             ought
             to
             reflect
             ,
             that
             there
             can
             be
             no
             possible
             Proportion
             between
             Being
             and
             Moving
             ,
             (
             especially
             a
             Being
             so
             Actual
             and
             Permanent
             as
             is
             the
             
               Divine
               Existenee
            
             ;
             )
             the
             one
             being
             essentially
             Divisible
             ,
             the
             other
             essentially
             ,
             and
             in
             every
             regard
             ,
             indivisible
             .
             All
             Comparison
             ,
             and
             consequently
             Proportion
             ,
             can
             only
             be
             conceiv'd
             between
             those
             things
             which
             are
             of
             the
             
               same
               Kind
            
             ,
             or
             have
             the
             same
             Common
             Notion
             :
             Whereas
             Being
             and
             Moving
             ,
             do
             diffet
             
               toto
               Genere
            
             ;
             the
             one
             ,
             being
             the
             last
             Formality
             in
             the
             Line
             of
             Ens
             ;
             the
             other
             only
             an
             Accident
             ,
             or
             
               Modus
               Entis
            
             ;
             and
             are
             fo
             far
             from
             being
             of
             the
             same
             Kind
             ,
             or
             More
             and
             Less
             of
             it
             ,
             and
             therefore
             capable
             of
             bearing
             
               any
               Proportion
            
             to
             one
             another
             ;
             that
             ,
             the
             one
             (
             as
             was
             said
             )
             being
             
               most
               Divisible
            
             ,
             the
             other
             
               most
               Indivisible
            
             ,
             they
             are
             Contradictories
             ;
             that
             is
             ,
             
               beyond
               all
               Degrees
            
             (
             only
             which
             
             ground
             Proportion
             )
             Opposite
             to
             one
             another
             .
          
           
             38.
             
             Hence
             also
             
             GOD's
             Essence
             is
             IMMENSE
             ,
             or
             beyond
             all
             possibility
             of
             being
             Measurable
             .
             Which
             Attribute
             
             consists
             in
             this
             ,
             that
             His
             Unlimited
             and
             Indivisible
             Existence
             comprizes
             or
             resumes
             in
             it's
             self
             (
             and
             this
             after
             an
             Indivisible
             manner
             ,
             or
             in
             a
             Way
             beyond
             the
             the
             Nature
             of
             Quantity
             )
             the
             whole
             Nature
             of
             Bodily
             Extension
             and
             Space
             ,
             even
             tho'
             it
             were
             suppos'd
             Infinite
             ;
             as
             his
             Duration
             ,
             which
             is
             the
             same
             
               Indivisible
               Existence
            
             ,
             comprehends
             all
             Corporeal
             Motion
             or
             Time
             ,
             even
             tho'
             Time
             were
             Infinite
             .
             Again
             ,
             as
             Angels
             are
             no
             otherwise
             
               in
               Place
            
             but
             by
             Operating
             on
             Bodies
             ,
             which
             are
             in
             Place
             ;
             so
             GOD
             is
             no
             otherwise
             in
             his
             Creatures
             (
             at
             least
             Immediately
             )
             but
             by
             Giving
             and
             Conserving
             them
             in
             Being
             ,
             which
             is
             his
             peculiar
             and
             immediate
             Operation
             ,
             and
             every
             way
             Indivisible
             .
             Whence
             GOD
             ,
             being
             in
             each
             of
             his
             Creatures
             ,
             and
             in
             the
             very
             least
             of
             them
             ,
             and
             this
             wholly
             and
             Indivisibly
             ,
             by
             giving
             them
             this
             Soveraign
             Indivisible
             Effect
             ,
             Being
             ;
             and
             ,
             of
             his
             own
             Nature
             ,
             able
             to
             communicate
             Being
             to
             them
             ,
             even
             in
             case
             they
             could
             be
             suppos'd
             to
             be
             Infinite
             ;
             is
             neither
             as
             in
             Himself
             ,
             nor
             as
             in
             
               them
               ▪
            
             after
             a
             Divisible
             ,
             Quantitative
             ,
             Extended
             ,
             Coextended
             ,
             or
             Measurable
             manner
             ;
             and
             therefore
             He
             is
             absolutely
             IMMENSE
             ,
             or
             beyond
             all
             Possibility
             of
             being
             subject
             to
             be
             measur'd
             .
          
           
             39.
             
             Whence
             ,
             't
             is
             no
             less
             Derogatory
             from
             
             GOD's
             Attribute
             of
             
             IMMENSITY
             to
             explicate
             it
             so
             as
             to
             consist
             in
             a
             kind
             of
             Commensuration
             
             to
             an
             Infinite
             
               Incom●●bensible
               Inanc
            
             ;
             for
             this
             makes
             
             GOD's
             Essence
             Diffus'd
             ,
             and
             con●●quently
             of
             a
             Quantitative
             Nature
             ;
             which
             makes
             acute
             Readers
             apt
             to
             suspect
             that
             't
             is
             meant
             to
             be
             no
             better
             than
             a
             more
             sub●●le
             sort
             of
             Body
             ;
             or
             ,
             at
             least
             ,
             some
             Act
             or
             Form
             of
             a
             Body
             ;
             and
             therefore
             ,
             but
             a
             Compart
             with
             it
             .
             Fancy
             is
             but
             a
             Bad
             Adviser
             ,
             even
             in
             Ordinary
             Points
             of
             Philosophy
             ;
             but
             incredibly
             worse
             ,
             when
             we
             are
             to
             explicase
             his
             Nature
             and
             Essential
             Attributes
             ,
             whose
             Essence
             is
             Self-Existence
             and
             
               most
               Pure
               Actuality
               of
               Being
               .
               Existence
            
             (
             even
             amongst
             us
             )
             abstracts
             from
             all
             Motion
             ,
             Time
             ,
             Quantity
             ,
             and
             all
             other
             Considerations
             belonging
             to
             Corporeal
             ,
             and
             even
             Spiritual
             Natures
             ;
             and
             being
             Indivisible
             ,
             and
             signifying
             meer
             
               Actuality
               of
               Being
            
             ,
             is
             Inexplicable
             by
             any
             of
             them
             ;
             much
             less
             
             GOD's
             Existence
             ,
             which
             is
             infinitely
             
               above
               Ours
            
             .
          
           
             We
             will
             close
             this
             Discourse
             concerning
             
             GOD's
             Attributes
             ,
             by
             adding
             one
             more
             ,
             which
             I
             have
             not
             observ'd
             to
             have
             been
             mention'd
             by
             Meta●hysicians
             ,
             or
             Divines
             either
             .
          
           
             40.
             
             From
             what
             's
             deduced
             above
             ,
             't
             is
             Demonstrated
             ,
             That
             the
             Divine
             Essence
             is
             
               Infinitely
               Intelligible
            
             ,
             or
             (
             of
             it
             's
             
             own
             Nature
             )
             Easie
             to
             be
             known
             or
             seen
             .
             For
             ,
             since
             we
             experience
             ,
             that
             the
             Unknowableness
             or
             Obscurity
             of
             any
             Object
             ,
             springs
             from
             the
             Nature
             of
             Potentiality
             ,
             or
             some
             kind
             of
             Power
             in
             it
             ;
             which
             ,
             it
             being
             Indeterminate
             ,
             breeds
             Confusion
             ;
             and
             all
             the
             Distinct
             and
             Clear
             Knowableness
             it
             has
             ,
             arises
             from
             it's
             Act
             ;
             which
             ,
             by
             Determining
             the
             Power
             ,
             renders
             that
             Object
             Distinct
             
             from
             all
             others
             ,
             and
             therefore
             
               Clearly
               Perceptible
            
             or
             Intelligible
             :
             It
             follows
             ,
             that
             since
             the
             Divine
             Nature
             is
             
               infinitely
               more
               Actual
            
             than
             any
             thing
             found
             in
             Creatures
             ,
             it
             being
             a
             
               most
               Pure
               Actuality
            
             ;
             and
             it
             's
             Essence
             being
             Existence
             it self
             ,
             (
             the
             Notion
             of
             which
             is
             so
             Self-evident
             to
             all
             Mankind
             ,
             that
             't
             is
             impossible
             to
             be
             Defin'd
             or
             
               made
               Clearer
            
             by
             any
             Explication
             imaginable
             ,
             )
             it
             must
             necessarily
             be
             ,
             of
             it
             's
             own
             Nature
             ,
             
               Infinitely
               Intelligible
            
             ,
             or
             
               most
               capable
            
             to
             be
             seen
             or
             known
             ,
             even
             by
             the
             rudest
             Understanding
             of
             the
             
               Silliest
               Soul
            
             when
             Separate
             ;
             whose
             Will
             ,
             when
             it
             leaves
             this
             World
             ,
             is
             duly
             Dispos'd
             for
             it
             .
          
           
             41.
             
             Coroll
             .
             IV.
             This
             last
             Thesis
             will
             to
             a
             great
             Degree
             comfort
             the
             Theological
             Virtue
             of
             HOPE
             ,
             which
             is
             
             to
             Erect
             our
             Souls
             to
             Heaven
             .
             For
             ;
             doubtless
             ,
             some
             Virtuous
             Humble
             Souls
             ,
             when
             they
             come
             to
             consider
             and
             seriously
             reflect
             on
             the
             Sublime
             and
             Infinitely
             Glorious
             Majesty
             of
             our
             Great
             GOD
             ,
             who
             ,
             
               in
               altis
               habitat
               &
               humilia
               respicit
               in
               Coelo
               &
               in
               Terrâ
            
             ;
             in
             comparison
             of
             whose
             Exalted
             Height
             ,
             all
             the
             whole
             World
             ,
             nay
             all
             the
             Greatest
             Angels
             and
             Purest
             Saints
             in
             Heaven
             are
             as
             nothing
             ;
             may
             be
             apt
             to
             admit
             the
             Temptation
             of
             some
             Despondency
             ,
             and
             fear
             that
             't
             is
             above
             the
             Capacity
             of
             any
             Created
             Intellect
             ,
             ever
             to
             behold
             his
             
               dazlingly
               ▪
               Bright
            
             Essence
             .
             Nay
             ,
             even
             some
             Great
             Divines
             seem
             to
             have
             had
             the
             same
             Apprehensions
             ,
             when
             they
             invented
             a
             Quality
             call'd
             
               Lumen
               Gloriae
            
             ,
             to
             dispose
             and
             Elevate
             the
             Eye
             of
             the
             Mind
             ,
             and
             fit
             it
             for
             the
             Beatifical
             Vision
             ;
             by
             which
             ,
             (
             Glory
             being
             the
             
             Sight
             of
             GOD
             ,
             and
             the
             End
             ,
             or
             
               Summum
               Bonum
            
             of
             our
             Nature
             ,
             )
             they
             make
             the
             Light
             of
             Glory
             ,
             which
             is
             the
             End
             ,
             the
             Means
             to
             it self
             ;
             and
             withal
             to
             no
             purpose
             .
             GOD
             has
             made
             our
             Soul
             Intellective
             ,
             and
             capable
             to
             see
             Infinite
             Truth
             ,
             that
             is
             ,
             Himself
             ;
             and
             Sanctifying
             Grace
             ,
             or
             the
             
               Love
               of
               GOD
            
             above
             all
             things
             ,
             has
             already
             elevated
             that
             Natural
             Faculty
             above
             what
             meer
             Nature
             could
             have
             rais'd
             it
             to
             ,
             and
             
             GOD's
             Essence
             is
             
               Infinitely
               Intelligible
            
             ;
             And
             can
             any
             Power
             and
             Object
             be
             more
             fitted
             to
             one
             another
             ?
             Can
             there
             be
             any
             difficulty
             that
             Essential
             Truth
             ,
             which
             is
             so
             luminously
             and
             radiantly
             Bright
             and
             Clear
             ,
             should
             be
             seen
             by
             a
             Power
             which
             was
             made
             to
             
               see
               Truth
            
             ?
             But
             most
             especially
             ,
             when
             an
             over-powering
             and
             ardent
             Affection
             and
             Love
             of
             it
             ,
             has
             directed
             ,
             apply'd
             and
             addicted
             the
             Eye
             of
             the
             Soul
             to
             behold
             that
             Object
             .
             Let
             not
             then
             such
             an
             Irrational
             Sollicitude
             trouble
             any
             pious
             Soul
             :
             'T
             is
             unworthy
             Infinite
             Goodness
             to
             be
             backwards
             to
             communicate
             Himself
             to
             his
             Creatures
             ,
             when
             they
             are
             thus
             fitly
             dispos'd
             to
             receive
             his
             ever-ready
             Influence
             :
             Let
             our
             only
             Care
             be
             to
             purifie
             our
             Intellectual
             Eye
             ,
             and
             purge
             our
             Soul
             from
             hankering
             Affections
             after
             
               Unworthy
               Objects
            
             ;
             which
             draw
             our
             squinting
             Sight
             awry
             ,
             and
             dim
             and
             darken
             it
             .
             This
             once
             secur'd
             ,
             nothing
             is
             more
             Evident
             than
             that
             GOD
             will
             not
             hide
             his
             Blissful
             Face
             from
             us
             one
             moment
             ,
             when
             we
             are
             arriv'd
             into
             the
             Region
             of
             Light.
             Nor
             is
             there
             any
             other
             Eye-bright
             requisite
             for
             the
             Beatifical
             Vision
             ,
             but
             this
             
               Purity
               of
               Heart
            
             ;
             if
             we
             may
             
             believe
             the
             Promise
             of
             our
             Good
             Saviour
             ▪
             
               Beati
               mundi
               corde
               quoniam
               ipsi
               Deum
               videbunt
               ▪
               Blessed
               are
               the
               pure
               in
               heart
               ,
               for
               they
               shall
               see
               GOD
               ,
            
             Mat.
             5.
             
          
           
             42.
             
             Innumerable
             are
             the
             Demonstrations
             which
             may
             be
             brought
             from
             divers
             
             Sciences
             ,
             to
             prove
             the
             Existence
             of
             a
             DEITY
             ,
             and
             most
             of
             the
             Divine
             Attributes
             ;
             on
             which
             I
             do
             not
             here
             insist
             ,
             or
             mention
             them
             .
             'T
             is
             a
             Subject
             Copious
             enough
             to
             fill
             whole
             Volumes
             ;
             Nor
             is
             any
             Scientifical
             Conclusion
             in
             all
             Nature
             half
             so
             Evident
             ,
             or
             voucht
             by
             so
             many
             Pregnant
             and
             Unanswerable
             Arguments
             :
             Against
             which
             the
             Atheist
             (
             as
             far
             as
             I
             have
             observ'd
             )
             offers
             not
             to
             alledge
             
               any
               one
            
             Demonstration
             ;
             but
             only
             raises
             Difficulties
             and
             Objections
             ,
             not
             from
             
               Connected
               Reason
            
             ,
             but
             
               Roving
               Fancy
            
             :
             Yet
             I
             judg'd
             it
             sufficient
             for
             me
             here
             ,
             (
             that
             I
             might
             keep
             within
             the
             Bounds
             of
             my
             own
             Province
             )
             to
             produce
             only
             such
             Metaphysical
             Mediums
             as
             follow
             out
             of
             the
             forelaid
             Doctrine
             :
             For
             ,
             besides
             ,
             that
             such
             Arguments
             as
             are
             fetcht
             from
             the
             
               most
               Common
            
             ,
             and
             therefore
             
               most
               Evident
            
             ,
             Notions
             ,
             (
             which
             we
             use
             to
             call
             
               Altissimae
               Causae
            
             ,
             )
             are
             more
             Cogent
             to
             gain
             Assent
             ;
             a
             Few
             Proofs
             ,
             nay
             
               any
               one
            
             Demonstration
             ,
             such
             Proofs
             being
             evidently
             Conclusive
             ,
             is
             as
             Convictive
             as
             Thousands
             ;
             especially
             ,
             if
             it
             be
             pursu'd
             to
             First
             Principles
             ,
             and
             maintain'd
             against
             the
             Objections
             and
             Evasions
             of
             the
             adverse
             Party
             ,
             by
             showing
             their
             Vanity
             and
             Insignificancy
             .
             That
             those
             I
             have
             brought
             here
             are
             such
             ,
             and
             thus
             maintain'd
             ,
             I
             shall
             not
             be
             afraid
             to
             affirm
             ;
             nor
             civilly
             to
             challenge
             the
             Atheists
             to
             show
             they
             are
             Inconclusive
             or
             Defective
             .
          
           
           
             43.
             
             From
             the
             former
             Doctrine
             ,
             assisted
             by
             ●…ght
             Logick
             ,
             't
             is
             Demonstrable
             ,
             
             〈…〉
             no
             Notion
             ,
             nor
             ,
             consequent●…
             ,
             Word
             we
             have
             ,
             can
             be
             Uni●…cably
             spoken
             of
             GOD
             ,
             
               as
               He
               is
               〈…〉
               Himself
            
             ,
             and
             of
             Creatures
             .
             For
             ,
             ●…ce
             all
             
               Distinct
               Notions
            
             which
             constitute
             any
             Nature
             This
             ,
             and
             ,
             consequently
             ,
             all
             such
             Denomination
             ,
             come
             from
             the
             Form
             ,
             or
             the
             Act
             ;
             it
             would
             follow
             ,
             that
             some
             such
             Act
             is
             Univocally
             Common
             to
             God
             and
             Creatures
             ;
             which
             has
             been
             ●●own
             to
             be
             most
             absurd
             ;
             the
             former
             being
             the
             Highest
             and
             
               Purest
               Actuality
               of
               Being
            
             ,
             or
             Self-Existence
             ;
             the
             later
             having
             
               no
               Existence
            
             at
             all
             in
             it's
             Nature
             or
             Notion
             .
             Again
             ,
             were
             there
             any
             such
             Notion
             Common
             to
             GOD
             and
             Creatures
             ,
             that
             Common
             Notion
             would
             be
             restrain'd
             by
             it's
             
               Proper
               Difference
            
             to
             particularize
             or
             constitute
             the
             DEITY
             ;
             which
             puts
             in
             GOD
             the
             Composition
             of
             Genus
             and
             Difference
             ;
             and
             ,
             withall
             ,
             some
             Potentiality
             ,
             which
             is
             essentially
             annext
             to
             every
             Gene●●cal
             or
             Common
             Notion
             .
             Wherefore
             no
             Notion
             or
             Word
             we
             have
             can
             be
             Univocally
             predicated
             of
             GOD
             and
             Creatures
             .
          
           
             44.
             
             Wherefore
             all
             the
             Notions
             we
             have
             of
             GOD
             ,
             and
             the
             Words
             we
             use
             when
             we
             speak
             of
             Him
             ,
             are
             Metaphorical
             :
             
             For
             ,
             since
             no
             word
             spoken
             of
             GOD
             and
             Creatures
             are
             Univocal
             ,
             or
             spoken
             
               in
               the
               same
               Sense
            
             ,
             they
             ,
             must
             ,
             when
             said
             of
             Him
             and
             them
             ,
             be
             meant
             in
             different
             Senses
             .
             ▪
             Wherefore
             ,
             since
             ,
             when
             spoken
             of
             Creatures
             ,
             they
             express
             our
             Natural
             Notions
             which
             we
             
             had
             from
             the
             Creatures
             themselves
             ,
             and
             therefore
             are
             Proper
             ;
             it
             follows
             ,
             that
             the
             Sense
             they
             are
             taken
             in
             ,
             when
             they
             are
             transferr'd
             thence
             to
             GOD
             ,
             is
             in
             some
             sort
             Improper
             or
             Metaphorical
             .
          
           
             45.
             
             This
             is
             farther
             confirm'd
             ,
             Because
             GOD
             ,
             consider'd
             
               as
               in
               Himself
            
             ,
             is
             a
             Pure
             Actuality
             of
             Being
             ,
             eminently
             
             including
             in
             it self
             the
             
               whole
               Plenitude
            
             of
             Ens
             ;
             and
             ,
             consequently
             ,
             the
             Objects
             of
             
               All
               our
               Notions
            
             ,
             and
             Infinitely
             more
             ;
             whereas
             we
             have
             
               no
               Word
            
             that
             signifies
             more
             than
             
               some
               one
            
             Notion
             .
             Again
             ,
             since
             the
             word
             [
             Existence
             ,
             ]
             which
             of
             all
             our
             Natural
             Notions
             seems
             most
             Proper
             ,
             does
             signifie
             only
             such
             a
             Formality
             or
             Act
             ;
             but
             does
             not
             signifie
             that
             that
             Act
             subsists
             ,
             much
             less
             ,
             that
             it
             is
             Self-subsistent
             ,
             as
             GOD
             is
             ;
             it
             cannot
             properly
             signifie
             GOD
             ,
             who
             is
             a
             
               Self-subsistent
               Existence
            
             .
          
           
             46.
             
             Hence
             the
             Names
             of
             our
             Best
             Virtues
             are
             Metaphorically
             said
             of
             GOD.
             For
             ,
             were
             they
             Properly
             said
             of
             GOD
             ,
             
             there
             would
             be
             some
             Notion
             Univocal
             to
             GOD
             and
             Creatures
             ,
             contrary
             to
             what
             was
             prov'd
             ,
             §§
             .
             43.
             44.
             
             Besides
             ,
             we
             had
             the
             Notions
             of
             those
             Virtues
             first
             from
             Creatures
             ;
             therefore
             ,
             the
             First
             Signification
             of
             those
             Words
             which
             express
             them
             ,
             was
             what
             we
             observ'd
             in
             Them
             ;
             and
             we
             transferr'd
             them
             to
             GOD
             ,
             because
             He
             produces
             such
             like
             Effects
             as
             we
             had
             remark'd
             those
             Men
             did
             who
             were
             endow'd
             with
             those
             Virtues
             .
          
           
           
             47.
             
             Hence
             follows
             also
             ,
             that
             GOD
             ,
             as
             
               in
               Himself
            
             ,
             is
             not
             without
             some
             Impropriety
             denominated
             ,
             Omnipotent
             ,
             
             ●●●-knowing
             ,
             &c.
             because
             Power
             ,
             and
             Knowledge
             ,
             which
             are
             included
             in
             those
             Words
             ,
             are
             with
             some
             Impropriety
             spoken
             of
             God
             ,
             and
             not
             Properly
             and
             Univocally
             .
             And
             ,
             tho'
             
               Creatour
               ,
               Lord
            
             ,
             and
             such
             like
             are
             thought
             by
             some
             to
             be
             Extrinsecal
             Denominations
             ;
             and
             therefore
             ,
             refund
             no
             Imperfection
             upon
             GOD
             ,
             if
             spoken
             of
             Him
             ;
             yet
             ,
             ●…s
             not
             so
             :
             for
             Relations
             are
             Intrinsecal
             Denominations
             ;
             and
             ,
             as
             us'd
             amongst
             us
             ,
             (
             which
             gives
             them
             their
             First
             Signification
             )
             they
             signifie
             either
             
               ●…ty
               of
               Nature
            
             ,
             or
             some
             Coordination
             in
             Acting
             or
             Suffering
             ,
             (
             as
             is
             shown
             at
             large
             ,
             
               Method
               to
               Sci●…
            
             ,
             B.
             I.
             Less●
             7.
             )
             and
             it
             cannot
             agree
             to
             GOD
             to
             have
             any
             
               Order
               to
            
             his
             Creatures
             ,
             or
             Coordination
             with
             them
             ,
             as
             is
             shown
             there
             ,
             §
             .
             12.
             
          
           
             48.
             
             Lastly
             ,
             Negative
             Notions
             ,
             such
             as
             are
             
               Immense
               ,
               Infinite
               ,
               Immaterial
            
             ,
             and
             ●●n
             like
             ,
             seem
             to
             have
             the
             fairest
             
             ●…le
             to
             be
             properly
             said
             of
             GOD
             ;
             in
             regard
             they
             distinguish
             Him
             from
             all
             other
             Beings
             ,
             or
             from
             〈…〉
             Creatures
             .
             But
             ,
             neither
             are
             these
             Notions
             〈…〉
             from
             all
             Impropriety
             ;
             for
             we
             use
             these
             words
             as
             Differences
             ,
             to
             distinguish
             the
             several
             sorts
             of
             Things
             ;
             which
             implies
             ,
             there
             is
             some
             Generical
             Notion
             ,
             common
             to
             both
             Sorts
             ,
             which
             is
             thus
             Divided
             or
             Distinguisht
             by
             those
             Differences
             ,
             ●●g
             ▪
             when
             we
             say
             Creatures
             are
             Finite
             ,
             and
             GOD
             〈…〉
             Infinite
             ,
             these
             Differencing
             Notions
             do
             suppose
             there
             is
             some
             Univocal
             Notion
             Common
             to
             both
             ,
             
             which
             is
             thus
             Distinguisht
             or
             Differenc'd
             .
             But
             this
             puts
             in
             
             GOD's
             Essence
             a
             Composition
             of
             Genus
             and
             Difference
             ;
             and
             (
             the
             Generical
             Notion
             being
             Essentially
             Potential
             in
             respect
             of
             it's
             Differences
             ,
             and
             they
             Actual
             in
             respect
             of
             it
             ,
             )
             is
             utterly
             against
             the
             Nature
             of
             
               Pure
               Actuality
            
             of
             Being
             ,
             which
             is
             
             GOD's
             Essence
             .
             Therefore
             ,
             neither
             are
             these
             Words
             or
             Notions
             of
             ours
             ,
             with
             
               due
               Propriety
            
             to
             be
             attributed
             to
             GOD
             ,
             as
             He
             is
             
               in
               Himself
            
             .
          
           
             49.
             
             Moreover
             ,
             from
             our
             former
             Principles
             it
             follows
             ,
             that
             there
             can
             no
             Priority
             
             or
             Posteriority
             ,
             either
             Rei
             or
             Rationis
             be
             put
             in
             GOD
             ;
             much
             less
             any
             such
             Respects
             as
             have
             the
             least
             show
             of
             inducing
             the
             want
             of
             any
             thing
             belonging
             to
             Being
             for
             one
             Instant
             or
             Signum
             ,
             as
             some
             call
             it
             :
             For
             ,
             this
             is
             altogether
             Repugnant
             to
             the
             Notion
             of
             
               Purest
               Actuality
               of
               Being
            
             ,
             or
             the
             Godhead
             .
             Nor
             yet
             of
             Formal
             or
             
               Virtual
               Distinction
            
             in
             his
             Essence
             ;
             for
             this
             is
             against
             
             GOD's
             Perfect
             Simplicity
             ;
             and
             withal
             implies
             some
             Negation
             ,
             which
             is
             an
             Imperfection
             .
             Nor
             is
             either
             of
             these
             Positions
             against
             the
             Mystery
             of
             the
             
               B.
               Trinity
            
             rightly
             explain'd
             ;
             where
             the
             Notion
             of
             
               Origin
               ,
               Principiation
               ,
               Pr●cession
            
             ,
             &c.
             do
             debar
             both
             these
             Priorities
             ,
             and
             imply
             ,
             nay
             ,
             necessitate
             ,
             perfect
             ▪
             Simultaneousness
             .
             Much
             less
             can
             any
             such
             Words
             be
             attributed
             to
             GOD
             ,
             as
             savour
             ,
             in
             the
             least
             of
             the
             Notions
             of
             any
             thing
             
               in
               Him
            
             which
             is
             Cause
             or
             Effect
             :
             Nor
             ,
             lastly
             ,
             which
             is
             next
             akin
             to
             it
             ,
             which
             induces
             the
             Dependence
             of
             
               GOD's
               Knowledge
            
             ,
             or
             of
             the
             Decrees
             of
             his
             Will
             ,
             on
             Creatures
             ,
             whether
             Existent
             or
             Possible
             .
             Which
             
             ●●
             unworthy
             the
             All-ordering
             Providence
             of
             the
             
               First
               Cause
            
             ,
             which
             prevents
             all
             such
             Considerations
             .
          
           
             50.
             
             Notwithstanding
             what
             's
             said
             ,
             all
             the
             Metaphorical
             Words
             mention'd
             ,
             §§
             .
             
             44
             ,
             45.
             nay
             all
             those
             which
             frequently
             occurr
             in
             Holy
             Writ
             ,
             and
             are
             designedly
             made
             use
             of
             there
             in
             Accommodation
             ●o
             the
             Rude
             Understandings
             of
             the
             Vulgar
             ,
             are
             True
             ,
             and
             Truly
             said
             of
             GOD
             ,
             tho'
             they
             have
             some
             ,
             and
             ●ivers
             of
             them
             a
             
               Great
               Degree
            
             of
             Impropriety
             in
             them
             .
             For
             ,
             since
             we
             know
             ,
             that
             GOD
             is
             Infi●●tely
             above
             the
             Rank
             of
             his
             Creatures
             ,
             and
             that
             they
             are
             as
             Nothing
             in
             comparison
             of
             His
             
               Sublime
               ●ssence
            
             ,
             which
             is
             in
             every
             regard
             most
             Perfect
             ;
             s●ch
             Users
             of
             those
             Words
             do
             intend
             ▪
             while
             they
             ●●e
             them
             ,
             to
             depure
             and
             strip
             them
             of
             whatever
             is
             ●●perfect
             in
             their
             Signification
             ;
             and
             do
             only
             ●●●an
             to
             apply
             them
             to
             GOD
             ,
             as
             far
             as
             they
             sure
             ●●me
             Notion
             of
             ours
             which
             by
             Analogy
             ,
             has
             ●●●e
             Perfection
             Resembling
             what
             's
             in
             Him.
             For
             ●xample
             :
             In
             regard
             we
             call
             such
             Persons
             Wise
             ,
             ●●●●
             ,
             Good
             ,
             Merciful
             ,
             &c.
             from
             whom
             we
             have
             ●●serv'd
             such
             Effects
             proceed
             as
             are
             Proper
             to
             ●●ese
             Virtues
             ;
             therefore
             ,
             holding
             (
             as
             we
             do
             )
             ●●●t
             the
             same
             Effects
             proceed
             from
             GOD
             ,
             we
             do
             ●●
             this
             reason
             denominate
             Him
             ,
             or
             apply
             such
             attributes
             to
             Him
             as
             we
             gave
             to
             such
             Virtuous
             Persons
             :
             And
             therefore
             those
             Propositions
             are
             most
             True
             ,
             because
             he
             does
             ,
             indeed
             ,
             and
             that
             with
             an
             incomparably
             more
             Excellent
             manner
             ,
             produce
             the
             
               same
               Effects
            
             ;
             which
             was
             the
             Reason
             of
             our
             transferring
             those
             Notions
             to
             Him.
             Yet
             ,
             
             all
             the
             while
             we
             abstracted
             from
             the
             manner
             how
             those
             Virtues
             are
             
               in
               GOD
            
             ;
             in
             regard
             this
             being
             
               utterly
               Unknown
            
             to
             us
             ,
             could
             not
             enter
             into
             our
             Intention
             when
             we
             thus
             Transferr'd
             them
             ;
             our
             Intention
             or
             Meaning
             ,
             and
             our
             Notion
             being
             the
             same
             thing
             .
             Again
             ,
             since
             ,
             when
             our
             Saviour
             is
             call'd
             a
             Lamb
             or
             a
             Lion
             ,
             (
             which
             ,
             being
             taken
             from
             Animals
             ,
             are
             some
             of
             the
             Worst
             and
             more
             Ignoble
             sort
             of
             Metaphors
             )
             by
             reason
             of
             his
             Meekness
             and
             Courage
             ,
             these
             
               Spiritual
               Qualities
            
             are
             the
             only
             Consideration
             we
             intend
             or
             mean
             when
             we
             apply
             those
             words
             to
             Him
             ;
             and
             therefore
             those
             Propositions
             are
             
               exactly
               True
            
             ,
             because
             our
             Meaning
             or
             Notion
             signify'd
             by
             those
             Words
             was
             only
             such
             :
             Much
             more
             is
             he
             
             truly
             ●aid
             to
             be
             
               Good
               ,
               Iust
               ,
               Wise
            
             ,
             &c.
             
             Which
             are
             by
             far
             less
             Metaphorical
             ,
             and
             
               less
               Unlike
            
             Him
             than
             are
             the
             other
             .
          
           
             51.
             
             To
             clear
             this
             Point
             more
             fully
             ,
             and
             withal
             to
             show
             ,
             that
             
               Mystical
               Theology
            
             (
             which
             some
             apprehend
             to
             be
             
             nothing
             but
             
               E●statick
               Fancy
            
             )
             proceeds
             upon
             Solid
             Grounds
             ,
             viz.
             Metaphysicks
             ,
             assisted
             by
             Logick
             ,
             I
             Discourse
             thus
             .
             Let
             us
             take
             two
             Perfections
             ,
             which
             some
             conceive
             to
             be
             Formally
             in
             
               GOD
               ,
               viz.
               Mercy
            
             and
             Iustice.
             Reflecting
             upon
             the
             Meaning
             of
             those
             two
             Words
             ,
             we
             shall
             find
             that
             we
             have
             
               two
               Forms
            
             or
             Acts
             in
             our
             Mind
             ,
             whereof
             one
             is
             not
             the
             other
             ;
             for
             a
             Man
             may
             be
             Iust
             and
             not
             Merciful
             ,
             or
             Merciful
             and
             not
             Iust.
             If
             then
             these
             two
             Forms
             ,
             thus
             Distinct
             be
             in
             GOD
             ,
             then
             we
             must
             put
             
               Formal
               Distinction
            
             in
             GOD
             ,
             which
             is
             Repugnant
             to
             the
             Perfect
             Simplicity
             of
             a
             Pure
             and
             
               Indivisible
               Actuality
            
             .
             Besides
             ,
             by
             reason
             of
             the
             
             Formal
             Distinction
             of
             those
             two
             Notions
             as
             they
             are
             conceiv'd
             by
             us
             ,
             we
             are
             debarr'd
             from
             saying
             ,
             that
             One
             of
             them
             is
             the
             Other
             ,
             or
             that
             Mercy
             is
             Iustice
             ;
             whereas
             ,
             regarding
             them
             
               as
               they
               are
               in
               GOD
            
             ,
             we
             not
             only
             may
             ,
             but
             must
             say
             ,
             his
             
               Mercy
               is
               his
               Iustice
            
             ;
             because
             there
             is
             but
             one
             
               most
               Simple
               Formality
            
             in
             GOD
             ,
             which
             gives
             Him
             the
             Denomination
             of
             Merciful
             and
             Iust.
             'T
             is
             plain
             then
             ,
             that
             these
             two
             Virtues
             cannot
             be
             in
             GOD
             ,
             as
             they
             are
             thus
             
               formally
               Distinct
            
             ,
             or
             Two
             ,
             as
             our
             Notions
             represent
             them
             ;
             nor
             ,
             consequently
             ,
             
               at
               all
            
             ,
             unless
             they
             be
             compriz'd
             in
             some
             Formality
             which
             eminently
             contains
             them
             both
             ,
             and
             may
             be
             said
             to
             be
             Formally
             in
             GOD.
             Casting
             then
             our
             Thoughts
             about
             ,
             we
             find
             in
             GOD
             another
             Attribute
             ,
             call'd
             Goodness
             ,
             which
             includes
             ●ustice
             and
             Mercy
             both
             ;
             for
             a
             Good
             Man
             must
             necessarily
             be
             both
             Iust
             and
             Merciful
             too
             .
             But
             is
             this
             Form
             or
             Act
             ,
             we
             call
             Goodness
             Formally
             in
             GOD
             ?
             Let
             us
             see
             .
             We
             find
             another
             Attribute
             ●n
             GOD
             call'd
             Wisdom
             ,
             which
             is
             formally
             Distinct
             from
             the
             Notion
             of
             Goodness
             ,
             and
             Goodness
             from
             it
             ;
             for
             every
             Good
             Man
             is
             not
             Wise
             ,
             nor
             is
             every
             Wise
             Man
             Good.
             Wherefore
             ,
             neither
             of
             these
             can
             be
             Formally
             in
             GOD
             ;
             nor
             ,
             consequently
             ,
             can
             either
             of
             them
             be
             predicated
             properly
             of
             GOD
             ,
             according
             to
             those
             Disti●ct
             Notions
             we
             have
             of
             them
             ;
             for
             this
             again
             would
             put
             Formal
             Distinction
             in
             GOD
             ,
             which
             is
             a
             high
             Imperfection
             .
             But
             ,
             perhaps
             ,
             Wisdom
             and
             Goodness
             are
             found
             in
             some
             Third
             Notion
             which
             is
             formally
             in
             GOD.
             Let
             us
             see
             .
             We
             find
             in
             GOD
             ,
             Entity
             or
             Being
             ,
             and
             both
             these
             have
             (
             as
             all
             other
             Perfections
             also
             have
             )
             Entity
             in
             them
             ;
             and
             the
             same
             Ens
             or
             Thing
             may
             have
             both
             these
             in
             it
             ;
             and
             if
             it
             fails
             
             of
             having
             them
             when
             as
             it
             ought
             to
             have
             them
             ,
             it
             falls
             so
             far
             short
             ,
             or
             is
             Imperfect
             under
             the
             Notion
             of
             Ens.
             Let
             's
             go
             on
             ,
             and
             ask
             :
             Is
             our
             Notion
             of
             Ens
             predicated
             with
             Propriety
             of
             GOD
             ?
             No
             certainly
             :
             For
             the
             Notion
             of
             an
             Ens
             amongst
             us
             is
             Distinct
             from
             the
             Notion
             of
             Existent
             ;
             and
             ,
             we
             truly
             say
             of
             those
             we
             call
             Entia
             or
             Things
             ,
             that
             they
             sometimes
             Exist
             ,
             and
             sometimes
             not-Exist
             .
             Whence
             our
             Notion
             of
             Ens
             ,
             not
             having
             
               Actual
               Being
            
             in
             it
             ,
             can
             only
             be
             this
             ,
             that
             it
             has
             a
             
               Power
               to
               be
            
             ,
             which
             is
             so
             far
             from
             being
             Properly
             said
             of
             GOD
             whose
             Essence
             is
             a
             
               Pure
               Actuality
               of
               Being
            
             ,
             that
             't
             is
             Diametrically
             Opposite
             to
             it
             .
             Is
             our
             Notion
             of
             Existence
             at
             least
             with
             propriety
             said
             of
             GOD
             ?
             No
             ,
             neither
             :
             For
             ,
             [
             Existence
             ]
             amongst
             us
             signifies
             only
             the
             Act
             of
             the
             Thing
             ,
             or
             somewhat
             of
             it
             ,
             but
             it
             does
             not
             signifie
             the
             Exister
             ;
             which
             yet
             GOD
             most
             properly
             is
             .
             But
             ,
             being
             once
             come
             to
             Existence
             ,
             we
             are
             at
             the
             Top
             ,
             and
             the
             Highest
             ,
             Purest
             and
             Best
             of
             of
             all
             our
             Human
             Notions
             ,
             and
             can
             go
             no
             farther
             .
          
           
             52.
             
             Whence
             is
             clearly
             deduced
             ,
             that
             there
             is
             no
             Notion
             we
             have
             ,
             or
             Word
             
             we
             use
             ,
             which
             ,
             in
             propriety
             of
             Speech
             ,
             may
             not
             be
             Deny'd
             of
             GOD
             ,
             because
             his
             Infinitely
             Simple
             ,
             and
             yet
             
               All
               Perfect
               Existence
            
             ,
             includes
             them
             all
             in
             one
             All-comprehending
             Formality
             .
             And
             this
             is
             the
             Ground
             ,
             and
             indeed
             ,
             the
             Sum
             of
             Mystick
             Theology
             ,
             which
             teaches
             us
             ,
             that
             we
             truly
             understand
             nothing
             of
             the
             Divine
             Nature
             
               as
               it
               is
               in
               it self
            
             .
             Wherefore
             ,
             when
             they
             would
             speak
             of
             his
             Attributes
             ,
             they
             are
             
             forced
             to
             use
             the
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Supra
               quam
               Bonus
               ,
               suprr
               quam
               Infinitus
            
             ;
             and
             call
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             That
             of
             which
             all
             things
             are
             said
             ,
             (
             meaning
             ,
             that
             he
             is
             the
             Ple●itude
             of
             Being
             ,
             )
             
               all
               things
               Deny'd
            
             ,
             because
             of
             the
             Ineffable
             Excellency
             of
             his
             Self-existent
             Being
             ;
             and
             in
             this
             they
             agree
             with
             us
             ;
             so
             that
             they
             tell
             us
             ,
             
               Nihil
               de
               Deo
               a
               nobis
               proprie
               pronunciatur
               quod
               ejus
               proprietatem
               assequatur
               ,
               neque
               Secundum
               Privationem
               ,
               ●t
               Immortalis
               ,
               &
               Similia
               ;
               neque
               secundum
               Positionem
               ,
               ut
               Vita
               ,
               Unum
               ,
            
             &c.
             
             The
             Ground
             then
             of
             Mystick
             Theology
             is
             Good
             and
             Solid
             ,
             if
             the
             Descant
             upon
             that
             Ground
             be
             but
             as
             it
             ought
             .
             In
             this
             they
             differ
             from
             Metaphysicians
             ;
             that
             These
             ,
             as
             becomes
             Philosophers
             ,
             make
             use
             of
             their
             
               Best
               Natural
            
             Notions
             ,
             and
             improve
             and
             compound
             them
             to
             express
             the
             Divine
             Excellencies
             ;
             and
             content
             themselves
             with
             speaking
             of
             GOD
             as
             well
             as
             they
             can
             :
             Acknowledging
             ,
             in
             the
             mean
             time
             ,
             with
             all
             profound
             Submission
             ,
             that
             neither
             our
             Thoughts
             can
             think
             ,
             or
             our
             Words
             express
             him
             with
             Propriety
             
               as
               He
            
             is
             in
             Himself
             :
             Whereas
             the
             Mysticks
             would
             speak
             of
             GOD
             ,
             
               as
               He
            
             is
             in
             Himself
             ,
             if
             they
             could
             ;
             but
             seeing
             they
             cannot
             ,
             they
             fly
             to
             Negative
             Expressions
             as
             their
             Best
             Refuge
             ;
             but
             finding
             that
             these
             also
             fall
             short
             ,
             they
             acknowledge
             the
             Impropriety
             of
             these
             too
             ;
             and
             by
             this
             means
             set
             the
             Divine
             Essence
             in
             that
             Sublime
             height
             ,
             by
             acknowledging
             none
             of
             our
             Words
             ●or
             Thoughts
             can
             reach
             Him.
             
          
           
             
             
               MEDITATION
               .
            
             
               THus
               by
               Studying
               attentively
               the
               Book
               of
               Creatures
               ,
               and
               reflecting
               heedfully
               on
               those
               Natural
               Notions
               they
               gave
               us
               ,
               which
               were
               the
               most
               Sublime
               ,
               and
               most
               Defaecated
               
               from
               Matter
               ,
               we
               have
               transcended
               Nature
               it self
               ,
               and
               all
               the
               Lower
               Orbs
               of
               Finite
               Beings
               ;
               and
               have
               soar'd
               up
               to
               their
               Great
               Creatour
               and
               Divine
               Original
               .
               Nay
               ,
               we
               have
               gain'd
               some
               distant
               Glimmerings
               of
               His
               Essence
               it self
               ,
               and
               of
               all
               his
               Glorious
               Attributes
               .
               An
               Object
               worthy
               the
               Contemplation
               of
               our
               Best
               Thoughts
               ;
               (
               Oh
               ,
               may
               they
               ever
               fix
               and
               dwell
               there
               !
               )
               in
               comparison
               of
               which
               ,
               our
               Highest
               Speculations
               are
               but
               
                 meer
                 Trash
              
               ,
               and
               the
               whole
               Emyclopaedia
               of
               all
               Human
               Sciences
               but
               
                 Empty
                 Descants
              
               on
               Subjects
               which
               are
               
                 next
                 to
                 Nothing
              
               .
               So
               certain
               a
               Truth
               it
               is
               ,
               That
               if
               we
               regard
               the
               
                 true
                 End
              
               of
               our
               Nature
               ,
               we
               were
               neither
               born
               to
               Love
               ,
               nor
               to
               Know
               ,
               any
               thing
               but
               Him
               ,
               or
               in
               order
               to
               Him.
               
            
             
               We
               have
               discover'd
               ,
               under
               penalty
               of
               admitting
               a
               Contradiction
               ,
               (
               that
               is
               ,
               
                 most
                 evidently
              
               )
               
               that
               ,
               since
               there
               can
               be
               no
               Notions
               belonging
               to
               Being
               ,
               but
               either
               
                 Power
                 to
                 be
              
               and
               
                 Actual
                 Being
              
               ;
               therefore
               ,
               the
               Essences
               of
               all
               Beings
               we
               can
               imagine
               must
               either
               of
               their
               own
               Nature
               ,
               have
               Actual
               Being
               in
               them
               ,
               or
               
                 not
                 have
              
               it
               ;
               and
               that
               ,
               if
               they
               have
               it
               not
               ,
               they
               must
               necessarily
               be
               only
               Potential
               to
               that
               Act
               
               
               
               we
               call
               Existence
               ,
               that
               is
               ,
               they
               can
               have
               of
               themselves
               ,
               only
               a
               
                 Power
                 to
                 be
              
               ;
               and
               the
               plainest
               Light
               if
               Reason
               assures
               us
               ,
               that
               what
               is
               ,
               of
               it
               's
               own
               Nature
               ,
               only
               a
               
                 Power
                 to
                 be
              
               ,
               can
               neither
               make
               it Self
               ,
               nor
               Others
               
                 to
                 be
                 Actually
              
               .
               Whence
               follows
               unavoidably
               ,
               that
               unless
               there
               had
               been
               ever
               some
               Self-Being
               ,
               ●●
               something
               whose
               very
               Essence
               it
               was
               to
               Exist
               ,
               neither
               it self
               ,
               nor
               any
               thing
               else
               ,
               
                 could
                 have
                 been
                 Actually
              
               ;
               and
               that
               ,
               therefore
               ,
               as
               Certain
               as
               it
               is
               ,
               that
               any
               Thing
               
                 now
                 is
              
               ,
               so
               Certain
               it
               is
               that
               there
               is
               ,
               and
               
                 has
                 ever
                 been
              
               ,
               such
               a
               First
               Being
               to
               whom
               it
               is
               
                 Essential
                 to
                 Exist
              
               ,
               or
               a
               GOD.
               
            
             
               Since
               then
               Existence
               ,
               or
               Actual
               Being
               ,
               was
               His
               Essence
               or
               Nature
               ;
               and
               ,
               consequently
               ,
               he
               was
               Existence
               it self
               ,
               nor
               ,
               (
               he
               being
               the
               
                 First
                 Ens
              
               )
               could
               there
               be
               any
               Thing
               that
               could
               limit
               this
               Existence
               ;
               it
               follows
               ,
               that
               this
               Essence
               of
               His
               (
               His
               Existence
               )
               was
               
                 absolutely
                 Unlimited
              
               ,
               or
               Infinite
               ;
               and
               ,
               consequently
               ,
               that
               it
               did
               contain
               in
               it
               ,
               after
               an
               Eminent
               manner
               ,
               (
               as
               became
               a
               Pure
               Actuality
               of
               Being
               ,
               )
               all
               that
               could
               be
               comprehended
               in
               the
               Spacious
               Extent
               of
               Being
               it self
               ;
               Whence
               ,
               he
               has
               all
               the
               Perfections
               ●●
               Him
               that
               have
               Entity
               or
               Being
               in
               them
               ,
               (
               Defects
               ,
               such
               as
               are
               Sin
               ,
               and
               other
               Privations
               ,
               are
               
                 not
                 such
              
               )
               and
               this
               in
               an
               Infinite
               manner
               ;
               and
               ,
               so
               ,
               He
               is
               
                 Infinitely
                 Perfect
              
               .
               Whence
               follow●
               ,
               That
               His
               Essence
               includes
               all
               those
               Divine
               Attributes
               of
               Infinitely
               Wise
               ,
               Good
               ,
               Iust
               ,
               Merciful
               ,
               Veracious
               ,
               Powerful
               ,
               &c.
               and
               this
               in
               such
               a
               manner
               ,
               that
               they
               are
               all
               Concenter'd
               Indivisibly
               in
               this
               one
               Simplest
               Formality
               of
               his
               
                 Purest
                 Actuality
                 of
                 Being
              
               ,
               His
               SELF-EXISTENCE
               .
            
             
             
               All
               these
               ,
               and
               divers
               other
               most
               important
               Truths
               have
               been
               Demonstrated
               here
               (
               to
               the
               Honour
               of
               our
               Maker
               ,
               and
               the
               
               Confusion
               of
               the
               Impugners
               of
               a
               Deity
               be
               it
               spoken
               )
               with
               an
               Evidence
               as
               far
               beyond
               that
               of
               the
               Mathematicks
               ,
               as
               the
               Notions
               of
               Power
               and
               Act
               ,
               which
               are
               Transcendents
               ,
               and
               therefore
               
                 most
                 Clear
              
               ,
               (
               of
               which
               we
               have
               made
               use
               ,
               and
               on
               which
               our
               whole
               Discourse
               is
               grounded
               )
               are
               more
               Evident
               than
               is
               the
               Nature
               of
               Quantity
               ,
               the
               Object
               of
               the
               Mathematicks
               ;
               which
               an
               ordinary
               Reflexion
               will
               show
               us
               ,
               is
               to
               a
               very
               Excessive
               Degree
               .
               For
               ,
               what
               frequent
               Disputes
               have
               there
               been
               ,
               and
               still
               continue
               undecided
               ,
               amongst
               Bad
               Speculaters
               (
               who
               will
               needs
               frame
               Notions
               out
               of
               their
               Fancy
               and
               Wit
               which
               Nature
               never
               gave
               them
               )
               about
               the
               Nature
               of
               Quantity
               ?
               Whereas
               ,
               on
               the
               other
               side
               ,
               Who
               ever
               did
               ,
               or
               could
               ,
               raise
               any
               Dispute
               concerning
               the
               Notion
               of
               the
               word
               
                 [
                 is
                 ,
              
               ]
               or
               
                 [
                 can
                 be
                 ,
              
               ]
               which
               express
               the
               Act
               and
               Power
               we
               speak
               of
               ?
               Besides
               ,
               Mathematicians
               give
               us
               Definitions
               ,
               or
               ,
               at
               least
               ,
               Explications
               ,
               of
               their
               Lines
               ,
               Figures
               ,
               Angles
               ,
               &c.
               
               Which
               confesses
               ,
               that
               such
               Notions
               may
               be
               made
               Clearer
               ;
               whereas
               not
               all
               the
               Wit
               of
               Mankind
               can
               give
               us
               either
               Definitions
               or
               Explications
               of
               
                 [
                 is
              
               ]
               or
               
                 [
                 can
                 be
                 ,
              
               ]
               or
               make
               them
               Clearer
               than
               they
               are
               of
               themselves
               :
               And
               ,
               whoever
               attempts
               it
               ,
               will
               see
               ,
               that
               instead
               of
               Clearing
               them
               ,
               by
               Defining
               or
               Explicating
               them
               ,
               he
               wil
               blunder
               them
               ,
               and
               make
               them
               
                 more
                 obscure
              
               ,
               by
               being
               forced
               to
               use
               such
               words
               to
               explain
               them
               as
               are
               far
               
                 more
                 Obscure
              
               than
               what
               he
               went
               about
               to
               explain
               .
               Which
               amounts
               to
               this
               ,
               that
               the
               Notions
               of
               Power
               and
               Act
               ,
               cannot
               possibly
               be
               
                 made
                 more
                 Evident
              
               ,
               and
               ,
               therefore
               ,
               that
               they
               are
               Self-Evident
               ;
               which
               cannot
               be
               said
               of
               
                 any
                 one
              
               Notion
               the
               Mathematicians
               
               use
               ,
               since
               the
               Knowledge
               of
               them
               all
               depends
               ●●
               the
               Knowledge
               of
               the
               Nature
               of
               Quantity
               ,
               and
               this
               ,
               as
               we
               experience
               ,
               is
               liable
               to
               dispute
               ;
               which
               it
               could
               not
               be
               ,
               were
               it
               Self-Evident
               ,
               as
               are
               those
               others
               ●●
               make
               use
               of
               :
               To
               be
               employ'd
               about
               such
               Self-Evident
               Notions
               is
               the
               Prerogative
               of
               the
               Noblest
               Science
               of
               METAPHYSICKS
               :
               These
               ,
               and
               some
               ●●her
               such
               ,
               are
               the
               
                 Altissimae
                 Causae
              
               ,
               from
               which
               she
               draws
               her
               most
               Evident
               Demonstrations
               .
               To
               these
               Self-Evident
               Notions
               ,
               and
               to
               her
               
                 First
                 Principles
              
               ,
               ●●de
               up
               of
               such
               ,
               she
               reduces
               the
               Evidence
               and
               Truth
               of
               her
               Sublime
               Discourses
               ;
               which
               none
               of
               the
               other
               Sciences
               ,
               her
               Underlings
               ,
               can
               ever
               pretend
               to
               ,
               with●●●
               using
               her
               Assistance
               .
               And
               ,
               lastly
               ,
               from
               such
               Notions
               and
               such
               Principles
               ,
               (
               her
               Proper
               Object
               being
               ●●s
               as
               such
               ,
               and
               those
               Notions
               as
               do
               properly
               apper●●●●
               to
               Being
               )
               she
               Demonstrates
               a
               
                 First
                 Being
              
               ,
               and
               〈◊〉
               his
               Infinite
               Attributes
               .
               This
               ,
               proceeding
               upon
               her
               Principles
               ,
               and
               assisted
               by
               Right
               Logick
               ,
               we
               have
               perform'd
               to
               some
               Degree
               ,
               Weakly
               indeed
               ,
               but
               yet
               sufficiently
               to
               convince
               Atheists
               ;
               if
               ,
               laying
               aside
               their
               ●●ving
               Fancies
               ,
               they
               will
               but
               use
               their
               Common
               Reason
               :
               I
               hope
               also
               this
               will
               give
               hint
               to
               future
               Philosophers
               of
               better
               parts
               and
               more
               Leasurely
               and
               Quiet
               Circumstances
               ,
               how
               they
               may
               carry
               on
               successfully
               what
               ●●
               have
               sleightly
               begun
               .
            
             
               But
               ,
               what
               are
               we
               ,
               my
               Soul
               ,
               or
               others
               who
               read
               〈◊〉
               ,
               the
               better
               for
               these
               Clear
               Informations
               of
               our
               Understanding
               ,
               if
               
               they
               make
               no
               Impression
               on
               our
               Wills
               ,
               ●●●
               improve
               us
               in
               Virtue
               and
               
                 Christian
                 Life
              
               ?
               Or
               ,
               rather
               ,
               are
               ●●
               not
               much
               worse
               for
               our
               Speculative
               Knowledge
               ,
               if
               it
               remains
               in
               〈◊〉
               still
               Fruitless
               ,
               and
               buds
               not
               
               forth
               into
               conformable
               Actions
               ?
               Certainly
               ,
               that
               Man
               is
               far
               worse
               than
               a
               Sceptical
               Atheist
               ,
               who
               is
               Assur'd
               there
               is
               a
               GOD
               ,
               and
               lives
               as
               if
               there
               were
               none
               .
               Wherefore
               ,
               since
               we
               are
               ascertain'd
               of
               these
               most
               concerning
               Truths
               by
               as
               Great
               an
               Evidence
               as
               Humane
               Nature
               is
               Capable
               of
               ;
               Let
               us
               next
               consider
               ,
               what
               Affections
               it
               ought
               deservedly
               to
               excite
               in
               our
               Will
               ,
               and
               what
               Duties
               it
               enjoyns
               us
               in
               our
               Practice
               .
               To
               To
               which
               end
               ,
               let
               us
               ask
               our selves
               these
               Few
               Questions
               .
            
             
               What
               
                 Profound
                 Adoration
              
               do
               we
               owe
               to
               so
               
                 Soveraign
                 a
                 Majesty
              
               ;
               before
               whom
               the
               Angels
               tremble
               ,
               and
               with
               lowest
               
               Prostrations
               acknowledge
               themselves
               Impure
               and
               as
               Nothing
               in
               his
               Sight
               ?
               With
               what
               Reverence
               and
               Purity
               of
               Heart
               ought
               we
               to
               approach
               his
               Divine
               Presence
               ,
               and
               appear
               before
               him
               when
               we
               put
               up
               o●r
               Petitions
               to
               him
               in
               Prayer
               ?
               Or
               ,
               who
               can
               be
               so
               wickedly
               unmannerly
               ,
               as
               to
               admit
               Voluntary
               Distractions
               ,
               when
               he
               is
               fixing
               his
               Eye
               upon
               such
               ●
               
                 Glorious
                 Object
              
               ?
            
             
               What
               short-sighted
               Mortal
               dares
               presume
               so
               upon
               his
               own
               
                 Shallow
                 Wit
              
               ,
               as
               to
               question
               
               the
               Truth
               of
               those
               High
               Mysteries
               and
               refuse
               assent
               to
               them
               ,
               tho'
               he
               has
               Means
               to
               assure
               him
               ,
               that
               GOD
               who
               is
               essentially
               
               VERACIOUS
               ●as
               Reveal'd
               them
               ;
               meerly
               ,
               because
               they
               sute
               and
               colour
               not
               with
               his
               Dull
               and
               
                 Low
                 Fancies
              
               ?
               Is
               not
               this
               ,
               in
               effect
               ,
               to
               give
               Truth
               it self
               the
               Lye
               ?
               And
               how
               can
               they
               expect
               such
               an
               Affront
               will
               not
               be
               resented
               by
               an
               
                 Infinite
                 Majesty
              
               ?
            
             
             
               What
               an
               Encouragement
               is
               it
               to
               well-meaning
               Christians
               ,
               to
               make
               them
               endeavour
               to
               dispose
               themselves
               by
               frequenting
               ▪
               
               Holy
               Thoughts
               and
               Pious
               ▪
               Ex●…ises
               ,
               and
               also
               to
               raise
               and
               com●…
               their
               Hope
               ;
               that
               they
               shall
               〈…〉
               such
               Means
               ,
               assuredly
               attain
               to
               ●…ver-ending
               Happiness
               ?
               What
               can
               m●re
               cheer
               our
               Drooping
               Thoughts
               th●n
               to
               know
               ,
               that
               GOD
               is
               over●…ingly
               Bountiful
               and
               GOOD
               ,
               〈…〉
               Essentially
               Self-determin'd
               to
               give
               to
               every
               Cre●t●re
               all
               the
               Good
               they
               are
               Capable
               of
               ,
               or
               Dispos'd
               〈…〉
               receive
               ?
               Not
               the
               least
               
                 Good
                 Thought
              
               we
               think
               ,
               〈…〉
               the
               least
               
                 Good
                 Wish
              
               of
               our
               Will
               ,
               not
               the
               least
               
                 Good
                 Intention
              
               we
               mean
               ,
               nor
               the
               least
               
                 Good
                 Action
              
               we
               perform
               ,
               but
               it
               works
               in
               us
               (
               thro'
               the
               Blessing
               of
               the
               same
               Goodness
               )
               a
               farther
               Degree
               of
               Sanctity
               ;
               and
               has
               it
               's
               Proportionable
               Reward
               laid
               〈…〉
               in
               Heaven
               .
               How
               careful
               then
               and
               sollicitous
               ought
               we
               to
               be
               ,
               lest
               ,
               by
               our
               Uncomplying
               Slothfulness
               ,
               ●●
               Neglect
               of
               Duties
               ,
               we
               give
               the
               least
               way
               to
               Temptations
               ,
               or
               run
               back
               in
               Virtue
               ,
               quench
               the
               Irradiations
               ●●
               His
               Holy
               Spirit
               ,
               and
               put
               an
               Obstacle
               to
               the
               Ef●●●ence
               of
               his
               Boundless
               Generosity
               ;
               which
               stands
               ever
               ready
               to
               promote
               us
               to
               all
               those
               Degrees
               of
               Virtue
               which
               we
               heartily
               and
               affectionately
               wish
               ,
               and
               with
               ●
               humble
               Confidence
               in
               the
               same
               Goodness
               
                 pray
                 for
              
               .
               Nay
               ,
               when
               the
               former
               World
               ,
               by
               reason
               of
               Original
               Corruption
               wanted
               efficacious
               Means
               to
               dispose
               Mankind
               for
               Heaven
               ,
               the
               same
               Goodness
               did
               take
               that
               Concern
               into
               his
               own
               hand
               ;
               and
               ,
               did
               ,
               by
               his
               Providence
               ripen
               the
               World
               for
               Higher
               Knowledges
               ,
               and
               dispos'd
               them
               by
               their
               Inquisitiveness
               what
               was
               Man
               's
               
                 Summum
                 Bonum
              
               ,
               and
               their
               Dissatisfactions
               
               about
               it
               ,
               for
               that
               
                 Fulness
                 of
                 Time
              
               ,
               in
               which
               his
               Wisdom
               saw
               it
               Seasonable
               and
               Fit
               to
               send
               them
               a
               
                 Divine
                 Master
              
               to
               teach
               them
               such
               a
               Heavenly
               Doctriu●
               ,
               as
               Rude
               Nature
               was
               
                 till
                 then
              
               incapable
               to
               conceive
               ●●
               aim
               at
               .
            
             
               How
               does
               it
               over-awe
               and
               terrifie
               our
               Corrupt
               and
               Inconstant
               Nature
               to
               know
               He
               is
               infinitely
               IUST
               ;
               and
               will
               infallibly
               
               punish
               severely
               every
               Transgression
               of
               His
               Dread
               Command●
               ,
               nay
               ,
               
                 every
                 Idle
                 Word
              
               ,
               according
               to
               the
               Degree
               of
               it's
               Demerit
               ?
               Can
               any
               Man
               hope
               to
               Byass
               a
               Iudge
               ,
               whose
               Impartiality
               and
               Uprightness
               is
               Essential
               to
               Him
               ?
               Or
               ,
               what
               Obstinate
               Sinner
               d●r●●
               hope
               to
               contrast
               with
               an
               Angry
               and
               Iust
               GOD
               ,
               wh●
               is
               arm'd
               with
               OMNIPOTENCE
               !
            
             
               And
               yet
               ,
               what
               Sinner
               ,
               tho'
               never
               so
               Enormous
               ▪
               can
               Despair
               of
               Pardon
               ,
               if
               he
               heartily
               
               repents
               ▪
               and
               humbly
               asks
               it
               ;
               when
               he
               reflects
               ,
               and
               con●●ders
               ,
               that
               Both
               Faith
               and
               
                 Evident
                 Reason
              
               do
               assure
               him
               ,
               that
               GOD
               is
               Infinitely
               MERCIFULL
               ?
               We
               do
               scarcely
               allow
               that
               Man
               to
               be
               Good-natur'd
               or
               Merciful
               ,
               nay
               ,
               we
               look
               upon
               him
               as
               Hard-hearted
               and
               Cruel
               ,
               who
               will
               not
               forgive
               him
               that
               has
               offended
               him
               ,
               if
               he
               be
               heartily
               Sorry
               for
               his
               Fault
               and
               begs
               his
               Pardon
               :
               And
               is
               it
               not
               then
               ,
               a
               kind
               of
               Blasphemy
               to
               conceit
               ,
               that
               ou●
               GOD
               ,
               whose
               MERCY
               is
               Infinite
               ,
               and
               withall
               ,
               Essential
               to
               Him
               ,
               should
               have
               less
               Goodness
               ,
               Generosity
               and
               Mercy
               ,
               than
               a
               Wretched
               ,
               Narrow-hearted
               and
               P●evish
               Mortal
               ?
               Oh
               ,
               What
               a
               Sure
               Anchor
               of
               HOPE
               is
               this
               Divine
               Attribute
               to
               poor
               Sinners
               ,
               wh●
               fear
               the
               Eternal
               Wrack
               of
               their
               Soul
               ,
               and
               are
               Sinking
               and
               almost
               Overwhelm'd
               with
               Despair
               ?
               
               ●hat
               an
               Encouragement
               and
               Invitation
               both
               to
               
               Weak
               ●…d
               to
               Wicked
               Souls
               ,
               to
               repent
               of
               their
               Sins
               hearti●…
               and
               apply
               to
               the
               Throne
               of
               Grace
               ;
               where
               they
               ●re
               sure
               not
               to
               fail
               of
               obtaining
               Pardon
               ,
               if
               with
               
                 hum●●mble
                 Confidence
              
               and
               
                 Sincere
                 Penitence
              
               they
               〈…〉
               it
               ?
            
             
               What
               Christian
               who
               acknowledges
               that
               GOD
               is
               ●nfinitely
               WISE
               ,
               and
               therefore
               has
               ●…d
               the
               Order
               of
               the
               World
               after
               the
               
               Wisest
               and
               Best
               manner
               ,
               can
               be
               Un●…gn'd
               when
               Crosses
               happen
               ,
               and
               〈…〉
               Success
               of
               Temporal
               Affairs
               go
               not
               ●…rding
               to
               his
               Wish
               ?
               How
               Unrea●…ble
               is
               it
               to
               expect
               from
               an
               All●…e
               Universal
               Governour
               that
               he
               ●…ld
               pervert
               the
               
                 Best
                 Order
              
               of
               the
               ●…tion
               ,
               or
               consent
               that
               
                 All
                 the
                 World
              
               should
               be
               worse
               for
               the
               sake
               of
               one
               inconsider●ble
               Atome
               of
               it
               .
               Every
               Generous
               Man
               thinks
               it
               〈…〉
               fitting
               to
               suffer
               Inconveniencies
               ,
               nay
               to
               hazard
               his
               life
               for
               the
               
                 Common
                 Good
              
               of
               his
               own
               Country
               ,
               What
               an
               odious
               Selfishness
               is
               it
               then
               to
               repine
               at
               Suffe●…g
               much
               more
               for
               the
               Common
               Good
               of
               the
               Universe
               ?
               Especially
               ,
               since
               the
               Resign'd
               Sufferer
               will
               gain
               ●●comparably
               greater
               Advantages
               by
               thus
               entircly
               Submitting
               to
               Providence
               ,
               and
               
                 humbling
                 himself
                 under
                 ●●
                 Omnipotent
                 hand
              
               of
               GOD
               ,
               than
               he
               can
               possibly
               ●…e
               from
               the
               enjoying
               that
               
                 Temporal
                 Good
              
               for
               which
               he
               was
               so
               passionately
               concerned
               .
            
             
               What
               Hypocrite
               can
               hope
               to
               disguise
               his
               Base
               Intentions
               and
               Doubling
               Wiles
               ;
               or
               to
               .
               
               ●ood-wink
               Him
               who
               is
               Essentially
               ALL-SEEING
               ?
               Or
               what
               more
               Powerful
               Motive
               to
               make
               False●earted
               Pretenders
               to
               Virtue
               and
               Honesty
               ,
               leave
               off
               
               their
               Foolish
               Insincerity
               ;
               and
               to
               take
               care
               that
               their
               Thoughts
               and
               Actions
               be
               all
               of
               a
               piece
               ?
            
             
               Lastly
               ,
               What
               Christian
               heart
               can
               be
               so
               Insensible
               of
               GOD's
               Noble
               Kindness
               and
               Bounty
               as
               not
               to
               love
               God
               with
               the
               
                 whole
                 Bent
              
               of
               his
               Will
               ,
               who
               desires
               no
               more
               of
               us
               to
               
               make
               us
               
                 Eternally
                 Happy
              
               ,
               but
               that
               we
               would
               pursue
               our
               own
               True
               Interest
               ,
               and
               love
               above
               all
               things
               our
               Eternal
               Happiness
               ,
               Himself
               ?
               Who
               is
               ready
               to
               pardon
               all
               our
               Sins
               at
               the
               first
               asking
               ,
               if
               we
               heartily
               ,
               sincerely
               and
               penitently
               ask
               it
               ?
               Who
               is
               ready
               to
               help
               its
               forward
               every
               step
               we
               take
               in
               Virtue
               ,
               if
               we
               be
               but
               willing
               to
               help
               our selves
               ,
               and
               humbly
               beg
               his
               Assistance
               .
               How
               can
               that
               Man
               pretend
               to
               love
               
                 any
                 thing
              
               ,
               who
               loves
               not
               Him
               in
               whom
               are
               
                 all
                 Things
              
               ?
               Or
               to
               love
               Himself
               ,
               if
               he
               loves
               not
               his
               own
               
                 only
                 True
                 Happiness
              
               ?
            
             
               These
               most
               efficacious
               Motives
               to
               the
               Best
               Virtues
               the
               Consideration
               of
               the
               
                 Divine
                 Attributes
              
               
               does
               plentifully
               afford
               us
               ,
               besides
               what
               the
               Imitation
               of
               His
               
                 Moral
                 Attributes
              
               give
               us
               ;
               which
               will
               make
               us
               
                 Perfect
                 as
                 He
                 is
                 Perfect
              
               ,
               and
               by
               Transforming
               us
               into
               His
               Likeness
               here
               ,
               raise
               us
               to
               be
               
                 Perfectly
                 Like
              
               Him
               ,
               and
               ,
               in
               some
               sort
               ,
               Deifie
               us
               hereafter
               .
               
                 Cum
                 apparuerit
                 ,
                 similes
                 erimus
                 ;
                 quoniam
                 videbimus
                 ,
                 eum
                 sicuti
                 est
                 .
              
               Ioan.
               Ep.
               1.
               
               Ch.
               3.
               
               V.
               2.
               
            
          
        
      
       
         
         
           
             Transnatural
             Philosophy
          
           :
           OR
           ,
           METAPHYSICKS
           .
        
         
           
             BOOK
             IV.
          
           Of
           the
           several
           OPERATIONS
           of
           Things
           ;
           and
           of
           the
           Manner
           (
           in
           common
           )
           How
           the
           
             First
             Being
          
           administers
           His
           World.
           
        
         
           1.
           
           ALL
           Power
           of
           Operating
           or
           Acting
           springs
           immediately
           from
           the
           
           ●●●stence
           of
           the
           Thing
           ;
           or
           (
           which
           is
           the
           same
           )
           from
           the
           Thing
           as
           it
           Exists
           .
           For
           ,
           since
           the
           Essence
           ,
           precisely
           consider'd
           ,
           i●
           only
           a
           
             Power
             to
             Exist
          
           ;
           and
           what
           is
           only
           a
           Power
           to
           Exist
           ,
           
             is
             not
          
           ;
           and
           no
           Operation
           can
           proceed
           from
           what
           ,
           according
           to
           it
           's
           own
           precise
           Nature
           or
           Notion
           ,
           
             is
             not
          
           .
           It
           follows
           ,
           that
           all
           
           Power
           of
           Operating
           or
           Acting
           must
           proceed
           from
           the
           Existence
           of
           the
           Thing
           ,
           or
           from
           the-Thing
           
             as
             it
             Exists
          
           .
        
         
           2.
           
           Therefore
           ,
           the
           Power
           of
           Operating
           thus
           or
           thus
           particularly
           ,
           or
           from
           which
           it
           has
           such
           or
           such
           a
           Power
           of
           
           Operating
           ,
           springs
           from
           the
           Thing
           as
           it
           
             is
             such
          
           ,
           or
           such
           ;
           or
           ,
           as
           it
           is
           this
           or
           
             that
             Sort
          
           of
           Thing
           .
           This
           is
           Evident
           from
           the
           Former
           ,
           
             additis
             addendis
          
           .
           Besides
           ,
           were
           not
           this
           so
           ,
           Every
           Thing
           might
           do
           Any
           Thing
           ,
           which
           is
           against
           our
           Constant
           Experience
           .
        
         
           3.
           
           Therefore
           all
           Power
           of
           Operating
           ,
           as
           't
           is
           such
           an
           Operation
           ,
           proceeds
           
           from
           the
           Essence
           of
           the
           Thing
           .
           Because
           the
           Essence
           is
           that
           which
           constitutes
           it
           formally
           such
           or
           such
           a
           Sort
           of
           Thing
           .
        
         
           4.
           
           Therefore
           all
           Causality
           whatever
           is
           the
           Imparting
           or
           Communicating
           something
           ,
           
           or
           somewhat
           ,
           that
           is
           in
           the
           Cause
           .
           For
           ,
           since
           every
           Effect
           is
           Determinate
           ,
           that
           is
           ,
           such
           o●
           such
           ;
           and
           ,
           is
           made
           such
           by
           such
           an
           Operation
           ;
           and
           the
           Operation
           is
           such
           ,
           because
           (
           by
           §
           .
           3.
           )
           i●
           proceeds
           from
           such
           an
           Essen●●
           it
           follows
           ,
           that
           the
           Operation
           carries
           forwa●●
           that
           Respect
           ,
           or
           Formality
           ,
           by
           which
           the
           Caus●
           was
           denominated
           such
           ,
           and
           imparts
           or
           communicates
           it
           to
           the
           Effect
           or
           to
           the
           Subject
           on
           which
           it
           works
           ;
           so
           that
           the
           Power
           of
           imparting
           it
           ,
           〈…〉
           't
           is
           such
           ,
           or
           of
           determining
           it
           ,
           is
           taken
           from
           〈…〉
           Essence
           ,
           which
           is
           
             such
             it self
          
           ;
           and
           the
           Power
           ●…
           
           Actually
           Imparting
           it
           ,
           which
           we
           call
           it's
           Efficiency
           ,
           springs
           from
           the
           Existence
           ;
           which
           (
           as
           it
           were
           )
           stamps
           or
           imprints
           somewhat
           which
           is
           found
           in
           the
           Essence
           ,
           upon
           the
           Patient
           ;
           according
           to
           that
           Maxim
           ,
           
             Operatio
             sequitur
             Esse
          
           .
        
         
           5.
           
           Hence
           Motion
           ,
           according
           to
           it
           's
           common
           Notion
           precisely
           ,
           serves
           only
           to
           apply
           closely
           the
           Agent
           to
           the
           Patient
           ;
           
           This
           is
           Evident
           ,
           because
           it
           has
           been
           now
           demonstrated
           ,
           that
           the
           whole
           Power
           or
           Virtue
           of
           the
           Cause
           ,
           enabling
           it
           to
           make
           the
           Effect
           such
           ,
           or
           to
           make
           it
           actually
           any
           Effect
           
             at
             all
          
           ,
           is
           taken
           from
           the
           Essence
           and
           the
           Existence
           .
        
         
           6.
           
           The
           First
           Operation
           among
           Bodies
           is
           
             Divi●…
             ▪
          
           For
           ,
           since
           Quantity
           is
           the
           
           
             ●…t
             Common
          
           Affection
           of
           
             All
             Bodies
          
           ,
           that
           is
           ,
           of
           Body
           in
           common
           ;
           That
           Operation
           on
           Bodies
           must
           be
           the
           First
           that
           works
           upon
           Quantity
           
             as
             Quantity
          
           .
           Wherefore
           ,
           since
           it
           has
           been
           Demonstrated
           ,
           that
           Quantity
           (
           as
           it
           is
           in
           Nature
           ,
           or
           grounds
           Natural
           Action
           and
           Passion
           )
           is
           Divisibility
           ,
           or
           a
           Power
           to
           be
           Divided
           ;
           that
           Natural
           Operation
           ,
           or
           Action
           ,
           must
           be
           the
           First
           which
           puts
           in
           Act
           that
           Power
           of
           being
           Divided
           ,
           or
           is
           exercis'd
           upon
           Divisibility
           as
           such
           .
           But
           this
           (
           as
           appears
           from
           the
           very
           terms
           )
           is
           Division
           .
           Therefore
           the
           First
           Operation
           among
           Bodies
           is
           Division
           .
           foreover
           ,
           since
           it
           is
           not
           probable
           there
           should
           be
           now-adays
           any
           other
           Bodies
           but
           Mixts
           ;
           and
           Mixture
           could
           only
           be
           made
           by
           Division
           of
           the
           ●●rer
           Bodies
           made
           by
           Dense
           ones
           ;
           it
           follows
           ,
           that
           〈…〉
           this
           regard
           also
           the
           First
           Operation
           of
           one
           Body
           upon
           another
           must
           be
           Division
           .
        
         
         
           7.
           
           The
           next
           immediate
           Operations
           of
           one
           Body
           upon
           another
           ,
           are
           those
           two
           
             Simple
             Motions
          
           ,
           call'd
           Pulsus
           and
           Tractus
           ;
           
           or
           Impulse
           and
           Attraction
           :
           For
           ,
           since
           ,
           when
           one
           Body
           acts
           upon
           another
           ,
           it
           must
           either
           Divide
           that
           Other
           ,
           or
           
             not-Divide
             it
          
           ;
           and
           Division
           evidently
           produces
           the
           Former
           Effect
           ,
           and
           Impulse
           and
           Attraction
           the
           Later
           ;
           't
           is
           manifest
           ,
           that
           the
           Next
           ,
           or
           rather
           (
           they
           being
           contradictorily
           Distinct
           ,
           )
           the
           Only
           remaining
           Immediate
           Operations
           of
           one
           Body
           on
           another
           are
           Impulse
           and
           Attraction
           ;
           neither
           of
           which
           (
           as
           is
           Evident
           )
           do
           divide
           the
           Body
           they
           work
           upon
           .
           Again
           ,
           since
           all
           Operation
           of
           one
           Body
           upon
           another
           is
           perform'd
           by
           Local
           Motion
           ;
           and
           all
           Simple
           ,
           or
           meer
           Motion
           must
           either
           be
           towards
           or
           fromwards
           the
           other
           Body
           ;
           and
           therefore
           ,
           in
           case
           it
           do
           
             not
             divide
          
           it
           ,
           must
           tend
           to
           drive
           it
           before
           it
           ,
           or
           draw
           it
           after
           it
           :
           'T
           is
           manifest
           that
           these
           two
           Operations
           of
           Impulse
           and
           Attraction
           are
           the
           only-remaining
           immediate
           Operations
           of
           one
           Body
           on
           another
           .
        
         
           8.
           
           The
           Reason
           of
           these
           two
           Operations
           cannot
           be
           fetcht
           from
           Physical
           Principles
           ,
           but
           from
           Metaphysicks
           .
           For
           ,
           
           since
           the
           reason
           of
           this
           Attraction
           cannot
           be
           any
           
             Physical
             Quality
          
           ,
           such
           as
           are
           Glutinousness
           ,
           Tenaciousness
           ,
           &c.
           because
           these
           are
           found
           only
           in
           a
           few
           Bodies
           ,
           whereas
           these
           Operations
           have
           their
           Effect
           on
           All
           :
           Nor
           can
           the
           Operation
           of
           Impulse
           be
           refunded
           into
           the
           Primary
           Qualities
           either
           of
           Rarity
           and
           Density
           ;
           in
           regard
           we
           find
           they
           have
           Equal
           Effect
           on
           Rare
           Bodies
           as
           on
           Dense
           ones
           ;
           
           ●uch
           less
           ,
           for
           the
           same
           reason
           ,
           can
           this
           proceed
           from
           any
           Occult
           Qualities
           ,
           (
           as
           they
           call
           them
           )
           by
           virtue
           of
           which
           ,
           some
           one
           Body
           flies
           from
           
           another
           ●…t
           of
           Antipathy
           ,
           or
           out
           of
           Sympathy
           follows
           it
           ,
           ●…s
           happens
           in
           some
           particular
           Bodies
           ,
           )
           because
           ,
           〈…〉
           was
           said
           ,
           this
           happens
           in
           All
           Bodies
           whatever
           :
           〈…〉
           is
           manifest
           ,
           that
           the
           true
           Cause
           of
           these
           Operations
           must
           be
           fetcht
           from
           a
           Higher
           Cause
           than
           any
           Physical
           Principles
           can
           reach
           ;
           and
           ,
           therefore
           ,
           it
           must
           be
           fetcht
           from
           Metaphysicks
           .
        
         
           9.
           
           Nor
           can
           they
           proceed
           from
           the
           Metaphysical
           Notion
           or
           Natures
           of
           Matter
           and
           Form.
           For
           both
           those
           
           Notions
           are
           terminated
           in
           compounding
           an
           Individual
           Body
           ,
           and
           rendring
           it
           
             Capable
             of
             Exist●…
          
           or
           an
           Ens
           ;
           and
           therefore
           they
           formally
           and
           ●…perly
           respect
           Being
           only
           :
           Which
           is
           a
           Different
           ●●ct
           from
           that
           in
           Question
           .
        
         
           10.
           
           Wherefore
           the
           true
           Reason
           of
           these
           two
           Operations
           must
           be
           drawn
           ,
           as
           from
           it's
           Ground
           ,
           from
           the
           Common
           
           Essence
           of
           the
           First
           Affection
           of
           Natural
           Entities
           or
           Bodies
           ,
           which
           is
           QUANTITY
           .
           For
           ,
           since
           these
           Operations
           of
           Impel●…
           and
           Attracting
           ,
           are
           ,
           as
           Experience
           teaches
           〈…〉
           Common
           to
           All
           Bodies
           ,
           or
           to
           Body
           in
           Com●…
           ;
           they
           must
           be
           refunded
           in
           the
           most
           Common
           ●…tion
           that
           can
           belong
           to
           Body
           ;
           that
           is
           ,
           from
           〈…〉
           Quantity
           .
           And
           ,
           since
           they
           cannot
           proceed
           〈…〉
           those
           particular
           Modifications
           of
           Quantity
           ,
           〈…〉
           as
           are
           all
           Physical
           Qualities
           ;
           nor
           yet
           from
           〈…〉
           Matter
           and
           Form
           which
           compound
           those
           Bo●…
           ;
           they
           must
           necessarily
           be
           refunded
           into
           the
           
           Essence
           it self
           of
           Quantity
           in
           Common
           ;
           or
           into
           such
           Properties
           ,
           of
           it
           as
           are
           most
           neerly
           ally'd
           to
           it's
           Essence
           ;
           or
           ,
           rather
           ,
           are
           diverse
           Respects
           or
           Considerations
           of
           it
           .
        
         
           11.
           
           To
           clear
           this
           Point
           more
           fully
           ,
           I
           Discourse
           thus
           .
           Ens
           ,
           and
           consequently
           ,
           Unum
           ,
           are
           Transcendents
           ,
           and
           ,
           are
           
           apply'd
           to
           all
           the
           Te●
           Predicaments
           ,
           or
           Common
           Heads
           of
           our
           Natural
           Notions
           :
           And
           yet
           so
           ,
           that
           they
           are
           Properly
           ,
           or
           in
           their
           
             First
             Signification
          
           ,
           predicated
           only
           of
           Substance
           or
           Thing
           ;
           and
           of
           the
           rest
           ,
           
             Improperly
             ,
             Analogically
          
           or
           Secondarily
           ;
           as
           is
           demonstrated
           ,
           
             Method
             to
             Science
          
           ,
           B.
           1.
           
           Less
           .
           4.
           
           §§
           .
           1.
           and
           2.
           and
           is
           even
           known
           by
           the
           Goodness
           of
           Nature
           ,
           and
           the
           Common
           Use
           of
           Human
           Language
           ,
           to
           the
           Rude
           Vulgar
           ;
           as
           is
           shown
           there
           ,
           §
           .
           4.
           &c.
           Pag.
           39.
           
           However
           ,
           they
           have
           their
           
             Analogical
             Essences
          
           ;
           and
           ,
           as
           their
           Notions
           are
           distinct
           ,
           so
           we
           can
           discourse
           of
           each
           of
           them
           as
           distinctly
           ,
           as
           we
           can
           of
           Distinct
           Substances
           ,
           and
           perhaps
           more
           .
           Moreover
           ,
           these
           words
           [
           Ens
           ]
           and
           [
           Unum
           ,
           ]
           are
           spoken
           of
           
             no
             Two
          
           of
           those
           Heads
           Univocally
           ,
           or
           in
           the
           same
           Signification
           :
           For
           ,
           were
           it
           so
           ,
           En●
           would
           be
           a
           Proper
           Genus
           to
           those
           Two
           ,
           and
           so
           those
           Two
           ought
           to
           be
           put
           in
           one
           and
           the
           same
           Predicament
           ;
           which
           is
           against
           Common
           Sense
           ;
           as
           will
           appear
           to
           any
           meanest
           Considerer
           who
           reflects
           on
           the
           Distinction
           of
           the
           Predicaments
           ,
           and
           the
           vast
           difference
           of
           their
           respective
           Notions
           And
           ,
           who
           sees
           not
           how
           impossible
           it
           is
           that
           the
           meaning
           of
           Unum
           or
           One
           ,
           according
           to
           
             Action
             ,
             Place
          
           or
           Habit
           ,
           should
           have
           the
           
             same
             Common
          
           Notion
           with
           One
           according
           to
           
             Substance
             ,
             Quality
          
           ,
           
           
           
           Relation
           ,
           or
           any
           of
           the
           Others
           ?
           These
           Grounds
           laid
           ,
           the
           Question
           now
           is
           ,
           What
           is
           the
           Analogical
           Entity
           or
           Unity
           peculiar
           and
           Proper
           to
           Quantity
           as
           Distinct
           from
           the
           rest
           ?
           What
           we
           affirm
           i●
           ▪
           that
           since
           we
           see
           that
           those
           Entities
           which
           are
           not
           actually
           Divided
           ,
           are
           only
           
             Capable
             to
             be
             Divided
          
           ;
           and
           this
           by
           reason
           of
           their
           Quantity
           ,
           and
           not
           of
           their
           Substance
           ,
           Quality
           ,
           or
           any
           other
           Respect
           ;
           therefore
           the
           Notion
           or
           Essence
           of
           Quantity
           is
           Divisibility
           .
           And
           let
           it
           be
           noted
           ,
           that
           we
           speak
           not
           here
           of
           Quantity
           according
           to
           a
           Mathematical
           Consideration
           ,
           but
           according
           to
           a
           Physical
           one
           ;
           or
           as
           it
           is
           the
           Cause
           of
           
             Natural
             Action
          
           or
           Passion
           ,
           and
           affects
           it's
           Subject
           accordingly
           .
           Now
           Divisibility
           ,
           or
           a
           Capacity
           to
           be
           Divided
           ,
           excludes
           being
           
             Actually
             Divided
          
           already
           :
           Wherefore
           since
           what
           's
           Actually
           Divided
           is
           made
           more
           according
           to
           it's
           Quantity
           ,
           or
           more
           Quanta
           ,
           what
           's
           only
           Divisible
           ,
           is
           ,
           
             eo
             ipso
             ,
             One
          
           in
           Quantity
           .
           Wherefore
           ,
           since
           ,
           if
           
             any
             two
          
           Bodies
           in
           Nature
           were
           Discontinu'd
           ,
           they
           would
           be
           
             Actually
             Divided
          
           according
           to
           the
           Notion
           of
           Quantity
           ;
           It
           follows
           ,
           that
           the
           Unity
           ,
           peculiar
           to
           Quantity
           is
           Continuity
           .
           Wherefore
           ,
           all
           the
           Bodies
           in
           the
           World
           ,
           having
           Quantity
           in
           them
           ,
           must
           have
           Divisibility
           in
           them
           which
           is
           the
           Essence
           of
           Quantity
           ;
           and
           ,
           consequently
           ,
           they
           must
           have
           Continuity
           in
           them
           ,
           which
           is
           its
           Proper
           Unity
           :
           Which
           shows
           ,
           that
           all
           Quantitative
           things
           having
           essentially
           
             Continuity
             ▪
          
           in
           them
           ,
           or
           ,
           which
           is
           the
           same
           ,
           Coherence
           of
           their
           Parts
           ;
           It
           follows
           ,
           that
           they
           must
           as
           necessarily
           cohere
           ,
           as
           it
           is
           ,
           that
           what
           has
           Coherence
           of
           parts
           in
           it
           ,
           it's
           parts
           must
           cohere
           ;
           or
           which
           is
           the
           same
           ,
           
             What
             Coheres
          
           ,
           does
           Cohere
           .
           And
           yet
           what
           a
           puzzle
           has
           ●●
           cost
           diverse
           Great
           Wits
           to
           find
           out
           a
           reason
           
           for
           the
           Coherence
           of
           the
           parts
           of
           Quantity
           ;
           while
           they
           sought
           in
           Physical
           Causes
           where
           it
           was
           not
           to
           be
           found
           ,
           and
           not
           in
           Metaphysicks
           ,
           which
           discoursing
           of
           the
           Essences
           of
           Things
           ,
           demonstrates
           it
           
             ab
             altissimis
             Causis
          
           ,
           and
           gives
           it
           ascertain'd
           to
           their
           Hands
           ?
           For
           the
           self-same
           reason
           ,
           all
           Vacuum
           within
           the
           World
           ,
           which
           is
           evidently
           Discontinuity
           of
           Quantity
           ,
           or
           a
           Chasm
           or
           Interruption
           of
           it
           ,
           is
           Demonstrated
           Impossible
           and
           Contradictory
           ;
           and
           amounts
           to
           these
           Propositions
           ,
           when
           resolv'd
           into
           it's
           Proper
           Principles
           ,
           viz.
           
             Continuity
             is
             not
             Continuity
             ;
             Quantity
             is
             not
             Quantity
             :
             Quantitative
             Unity
             is
             Quantitative
             Plurality
             ,
             &c.
             
          
           When
           the
           Natures
           or
           Essences
           of
           Things
           are
           not
           attended
           to
           ,
           and
           thence
           become
           Violated
           ,
           the
           Genuine
           Consequences
           of
           such
           Discourses
           must
           necessarily
           be
           
             open
             Contradictions
          
           .
           In
           vain
           then
           do
           Ingenious
           Men
           endeavour
           to
           torture
           Nature
           by
           Suckers
           in
           Pumps
           ,
           and
           such
           Inventions
           ,
           to
           find
           out
           a
           Vacuum
           .
           The
           Essences
           of
           every
           Thing
           ,
           and
           of
           every
           Mode
           of
           Thing
           ,
           are
           Establisht
           by
           the
           First
           Being
           ;
           and
           sooner
           may
           all
           Nature
           be
           torn
           into
           Atomes
           ,
           than
           they
           can
           cease
           
             to
             be
             what
             they
             are
          
           .
           To
           proceed
           ,
        
         
           12.
           
           Hence
           is
           shown
           the
           reason
           also
           of
           Attraction
           ;
           and
           why
           ,
           when
           one
           Body
           is
           mov'd
           fromwards
           Another
           ,
           that
           
           other
           must
           follow
           ;
           otherwise
           ▪
           (
           except
           in
           the
           Case
           to
           be
           mention'd
           ,
           §
           .
           13.
           )
           that
           other
           would
           become
           Discontinu'd
           ;
           which
           ,
           a●
           was
           said
           ,
           involves
           a
           Contradiction
           .
           And
           ,
           from
           the
           same
           Ground
           follows
           the
           necessity
           of
           some
           Impulse
           ,
           when
           one
           is
           mov'd
           towards
           Another
           .
           For
           Quantity
           or
           Divisibility
           cannot
           be
           in
           a
           Subject
           
           ●…hout
           rendring
           it
           Divisible
           :
           Nor
           could
           it
           be
           ●…isible
           ,
           unless
           it
           's
           Potential
           Parts
           were
           
             out
             of
          
           ,
           ●…d
           not
           within
           one
           Another
           ,
           which
           we
           call
           Pe●…rated
           ;
           that
           so
           there
           might
           be
           space
           enough
           〈…〉
           the
           Dividing
           Body
           to
           come
           between
           it's
           parts
           ;
           〈…〉
           which
           Division
           formally
           consists
           :
           Nor
           could
           〈…〉
           be
           ,
           if
           the
           parts
           of
           Quantity
           were
           
             Penetrated
             ,
             〈…〉
             not-Extended
          
           .
           Whence
           follows
           ,
           that
           it
           must
           ,
           〈…〉
           the
           Motion
           continues
           ,
           be
           Impell'd
           or
           Driven
           ●…wards
           .
        
         
           13.
           
           Notwithstanding
           ,
           every
           Impulse
           does
           ,
           to
           〈…〉
           degree
           ,
           Condense
           the
           Impell'd
           Body
           ;
           and
           ●…ry
           Attraction
           does
           to
           some
           de●…e
           Rarifie
           that
           which
           is
           Attra●…
           ;
           
           at
           least
           
             at
             first
          
           .
           For
           ,
           since
           ●…re
           can
           be
           no
           Action
           in
           Nature
           ●…hout
           it
           's
           Proper
           or
           Formal
           ●…ect
           ;
           or
           can
           any
           Agent
           work
           ●…on
           Body
           ,
           but
           according
           to
           such
           or
           such
           a
           pre●…se
           Respect
           ,
           in
           which
           't
           is
           Passive
           ;
           and
           there
           are
           manifestly
           Two
           Operations
           or
           Actions
           in
           Nature
           ,
           ●…ll'd
           Impelling
           and
           Attracting
           ;
           and
           these
           have
           their
           Formal
           Effects
           upon
           Quantity
           ;
           and
           all
           Effects
           upon
           Quantity
           must
           either
           be
           upon
           the
           Essence
           of
           it
           ,
           as
           has
           been
           shown
           ,
           from
           §
           .
           6.
           to
           §
           .
           13.
           〈…〉
           else
           according
           to
           its
           Differences
           ,
           that
           is
           ,
           on
           Bo●…
           ,
           as
           they
           are
           more
           or
           less
           Divisible
           ;
           or
           ,
           as
           they
           〈…〉
           Rare
           or
           Dense
           :
           It
           follows
           ,
           that
           whenever
           any
           ●…p●llent
           or
           Attracting
           Body
           acts
           upon
           another
           ,
           〈…〉
           will
           first
           Compress
           and
           Condense
           its
           parts
           ,
           or
           Di●…
           ,
           and
           Rarifie
           them
           ;
           till
           the
           Motion
           being
           ●ommunicated
           through
           the
           Whole
           ,
           it
           
             drives
             forwards
          
           or
           
             draws
             after
          
           it
           the
           whole
           Intire
           Body
           it
           works
           upon
           .
           That
           the
           Effect
           of
           Impulse
           and
           Attraction
           are
           Formally
           on
           Quantity
           ,
           or
           on
           Body
           
           as
           it
           is
           Quantitative
           ,
           and
           not
           as
           it
           is
           Substance
           ,
           or
           affected
           with
           any
           other
           Mode
           ,
           is
           demonstrated
           in
           the
           Appendix
           to
           my
           
             Method
             to
             Science
          
           ,
           §
           .
           25.
           
        
         
           14.
           
           All
           these
           Operations
           are
           either
           perform'd
           by
           
             Local
             Motion
          
           ,
           or
           concomitantly
           with
           it
           .
           For
           ,
           Division
           ,
           or
           the
           
           Sliding
           of
           the
           parts
           of
           the
           Dividing
           Body
           between
           the
           parts
           of
           the
           Body
           Divided
           ,
           (
           which
           is
           formally
           Division
           ,
           )
           is
           most
           manifestly
           
             Local
             Motion
          
           .
           Also
           ,
           the
           Imp●lling
           another
           Body
           before
           it
           ,
           or
           Drawing
           them
           after
           it
           ,
           is
           clearly
           to
           make
           them
           
             change
             Place
          
           ,
           or
           
             move
             Locally
          
           :
           And
           the
           same
           must
           be
           said
           of
           Rarefaction
           and
           Condensation
           ;
           which
           dilate
           the
           Body
           so
           as
           to
           take
           up
           a
           Greater
           Place
           ,
           or
           
             Shrink
             ▪
          
           it
           into
           a
           Lesser
           ;
           which
           is
           ,
           in
           some
           Degree
           ,
           to
           
             chang●●
             Place
          
           .
        
         
           15.
           
           All
           Motion
           comes
           at
           first
           from
           the
           Angelical
           Nature
           .
           This
           has
           been
           Demonstrated
           ,
           B.
           2.
           
           Ch.
           2.
           
           §§
           .
           4
           ,
           5.
           
           and
           
             Method
             to
             Science
          
           ,
           pag.
           299.
           
           Thesis
           IV.
           
             Ideae
             Cartefianae
          
           ,
           p.
           44.
           
           §
           .
           31.
           and
           
             Raillery
             Defeated
          
           ,
           §
           .
           43.
           
           In
           which
           places
           this
           Demonstration
           is
           maintain'd
           and
           enforced
           .
           And
           it
           is
           further
           shown
           agreeable
           to
           Reason
           .
           For
           ,
           since
           on
           the
           one
           side
           ,
           all
           Action
           in
           Nature
           (
           abating
           the
           formality
           of
           connotating
           or
           respecting
           the
           Agent
           )
           is
           the
           same
           as
           Motion
           ,
           and
           therefore
           must
           proceed
           from
           some
           Act
           ,
           or
           such
           a
           Thing
           as
           has
           the
           Nature
           of
           Act
           in
           it
           ;
           and
           Angels
           are
           
             Pure
             Acts
          
           ;
           and
           ,
           consequently
           ,
           more
           able
           to
           Act
           than
           Bodies
           are
           ;
           they
           are
           ,
           therefore
           ,
           in
           this
           regard
           ,
           fit
           Agents
           to
           produce
           Action
           or
           Motion
           ;
           especially
           ,
           since
           (
           as
           is
           seen
           
           ●…
           .
           Ch.
           2.
           
           §
           .
           8.
           )
           they
           contain
           all
           Body
           ,
           and
           ,
           con●…ently
           ,
           every
           Mode
           or
           Virtue
           of
           Body
           in
           them
           .
           〈…〉
           the
           other
           side
           ,
           since
           Motion
           in
           its
           precise
           Na●…
           ,
           or
           ▪
           as
           distinguisht
           from
           its
           Subject
           ,
           is
           the
           〈…〉
           approaching
           to
           Non-Entity
           and
           Non-Existence
           〈…〉
           any
           Notion
           we
           have
           ,
           (
           as
           is
           shown
           in
           my
           Me●…
           ,
           B.
           1.
           
           Less
           .
           8.
           
           §
           .
           2.
           )
           and
           ,
           for
           that
           Reason
           ▪
           ●…ot
           proceed
           immediately
           from
           GOD
           ,
           who
           is
           
             Es●…l
             EXISTENCE
          
           ;
           it
           follows
           ,
           that
           tho'
           it
           be
           such
           〈…〉
           Imperfect
           Effect
           ,
           it
           may
           yet
           proceed
           congru●…y
           enough
           from
           an
           Angel
           ;
           who
           ,
           he
           being
           a
           ●…r●
           ,
           and
           as
           such
           ,
           having
           no
           Prerogative
           in
           ●…s
           regard
           over
           his
           Fellow-Creatures
           ;
           has
           No●…
           ,
           (
           as
           o●
           Himself
           )
           or
           Non-Existence
           ,
           in●…
           in
           his
           very
           Being
           ,
           which
           fit
           him
           in
           every
           ●…rd
           to
           be
           the
           most
           Proper
           Immediate
           Cause
           of
           ●…tion
           .
           Lastly
           ,
           't
           is
           a
           
             most
             senseless
             opinion
          
           ,
           to
           think
           ●…at
           GOD
           ,
           as
           the
           Cartesians
           hold
           ,
           gives
           all
           Created
           ●●●●es
           their
           Being
           ,
           and
           endows
           them
           with
           Facul●…
           and
           Powers
           to
           perform
           such
           or
           such
           Operati●…s
           ,
           and
           yet
           will
           not
           permit
           them
           to
           perform
           them
           ,
           ●…t
           does
           all
           the
           lowest
           and
           meanest
           Effects
           immediately
           by
           Himself
           ;
           which
           is
           at
           once
           Derogatory
           〈…〉
           GOD
           's
           Supreme
           Majesty
           ,
           and
           makes
           those
           ●ow●rs
           themselves
           
             Useless
             ,
             Frustaneous
          
           ,
           and
           
             ●…d
             for
             Nothing
          
           ;
           which
           is
           against
           the
           Metaphy●…al
           ▪
           Bonity
           or
           Goodness
           ,
           which
           is
           a
           Property
           of
           ●…eir
           Entity
           ;
           as
           has
           been
           shown
           ,
           B.
           1.
           
           Ch.
           2.
           
           〈…〉
           11
           ,
           12
           ,
           13.
           
        
         
           16.
           
           All
           Motion
           is
           a
           Perpetual
           Novelty
           ,
           or
           a
           ●ontinu'd
           
             New
             Effect
          
           .
           For
           ,
           since
           
           ●o
           Succeeding
           part
           of
           Motion
           is
           ,
           while
           the
           foregoing
           ones
           
             are
             ●…ssing
          
           ;
           nor
           can
           ,
           possibly
           ,
           be
           any
           of
           those
           parts
           which
           went
           before
           ;
           it
           follows
           that
           each
           of
           them
           is
           made
           a-new
           ,
           or
           is
           a
           
             New
             Effect
          
           .
        
         
         
           17.
           
           Therefore
           Motion
           requires
           a
           Continual
           Influx
           of
           the
           Moving
           Cause
           .
           For
           ,
           since
           no
           part
           of
           Motion
           can
           be
           
           
             of
             it self
          
           ;
           and
           every
           part
           of
           it
           is
           a
           Distinct
           or
           New
           Effect
           ;
           also
           ,
           since
           to
           move
           a
           thing
           
             thus
             far
          
           is
           not
           to
           move
           it
           farther
           ;
           and
           the
           same
           reason
           holds
           
             all
             along
          
           thorow
           the
           whole
           Course
           of
           Motion
           :
           It
           must
           needs
           require
           continually
           either
           a
           
             New
             Cause
          
           ,
           or
           a
           
             Continually
             New
          
           Effort
           of
           the
           same
           Moving
           Cause
           ,
           to
           produce
           its
           Continuance
           ,
           otherwise
           it
           might
           cease
           in
           any
           part
           of
           it's
           Flux
           ,
           were
           it
           not
           still
           
             helpt
             forward
          
           .
        
         
           18.
           
           This
           Continuance
           of
           Motion
           is
           perform'd
           by
           the
           Operation
           of
           some
           Chief
           Angel
           incessantly
           Rarefying
           the
           Matter
           of
           the
           Solar
           Bodies
           ;
           and
           consequently
           ,
           darting
           
           out
           it's
           Rays
           of
           Light
           ,
           or
           Fire
           ,
           to
           those
           Bulks
           of
           Matter
           which
           are
           within
           it's
           Influence
           .
           For
           ,
           since
           this
           Continual
           Rarefaction
           forces
           the
           preceeding
           Particles
           or
           Rays
           to
           
             fly
             forwards
          
           to
           make
           place
           for
           the
           succeeding
           ones
           ;
           and
           this
           with
           a
           quickness
           proportionable
           to
           the
           Penetrativeness
           or
           Tenuity
           of
           those
           Particles
           which
           is
           Inconceiveably
           such
           ;
           and
           these
           affecting
           and
           piercing
           ,
           by
           degrees
           ,
           more
           Solid
           Bodies
           ,
           do
           set
           all
           their
           several
           parts
           a
           playing
           ,
           according
           to
           their
           respective
           Natures
           ,
           from
           which
           must
           necessarily
           ensue
           the
           several
           Motions
           of
           
             Division
             ,
             Impulse
             ,
             Attraction
          
           ,
           and
           consequently
           of
           Rarefaction
           and
           Condensation
           ,
           which
           are
           the
           Parents
           of
           all
           other
           more
           particular
           Operations
           ;
           from
           which
           ,
           as
           even
           Experience
           tells
           us
           ,
           do
           proceed
           all
           the
           Effects
           in
           Nature
           :
           It
           follows
           ,
           that
           this
           Continual
           Rarefaction
           
           of
           the
           Solar
           Matter
           is
           the
           Cause
           of
           the
           ●…tinuance
           of
           all
           our
           Motion
           .
           As
           Experience
           〈…〉
           say
           ,
           )
           also
           teaches
           us
           in
           the
           Change
           of
           the
           Sea●…s
           of
           the
           year
           ;
           whence
           Common
           Reason
           as●…res
           us
           ,
           that
           should
           that
           Angelical
           Operation
           ●…se
           for
           some
           considerable
           time
           ,
           all
           the
           Earth
           ●…ould
           be
           nothing
           but
           a
           frozen
           ,
           unactive
           and
           un●oveable
           Mass.
           
        
         
           19.
           
           Angels
           are
           Pre-mov'd
           by
           the
           
             First
             Being
          
           to
           ●ove
           the
           Material
           World
           ,
           even
           to
           the
           least
           Atome
           or
           Circumstance
           
           of
           it
           ,
           in
           such
           a
           Manner
           as
           〈…〉
           most
           Agreeable
           to
           his
           Eternal
           ●…d
           Immutable
           Decrees
           .
           For
           ,
           ●…ce
           it
           belongs
           to
           Infinite
           Wis●…
           to
           administer
           the
           whole
           ●…eation
           ,
           or
           the
           Universality
           of
           his
           Creatures
           ,
           ●…ording
           to
           the
           Wisest
           and
           Best
           Manner
           ;
           and
           t●●
           Managery
           of
           the
           Material
           World
           is
           carry'd
           ●●
           by
           Motion
           ;
           and
           Motion
           is
           effected
           by
           Angels
           ●●
           its
           Immediate
           Causes
           ;
           and
           Angels
           are
           Intelligent
           Beings
           ,
           which
           act
           by
           Knowledge
           ,
           ●…d
           are
           Premov'd
           or
           Determin'd
           to
           act
           by
           Motives
           ;
           and
           the
           Best
           Motives
           to
           make
           Faithful
           Servants
           ●ct
           ,
           is
           to
           Know
           their
           Master's
           Will
           ;
           Nor
           could
           ●●ey
           know
           his
           Will
           ,
           or
           his
           most
           hidden
           and
           In●…able
           Decrees
           by
           which
           they
           were
           to
           square
           ●…ir
           Actions
           ,
           unless
           GOD
           had
           some
           way
           or
           other
           ●●nifested
           them
           :
           It
           follows
           ,
           that
           these
           Mani●…tions
           of
           his
           Divine
           Pleasure
           are
           the
           
             Proper
             Motives
          
           to
           them
           to
           move
           and
           order
           all
           Material
           ●ature
           as
           He
           had
           Decreed
           .
           Which
           ,
           (
           this
           Order
           ●f
           the
           World
           being
           the
           Best
           ,
           )
           reaches
           to
           the
           ●ost
           Minute
           Parts
           and
           Least
           Circumstances
           of
           ●…
           .
        
         
         
           20.
           
           The
           First
           or
           Chief
           Bodies
           ,
           thus
           mov'd
           by
           Angels
           ,
           do
           in
           their
           manner
           Premove
           ,
           that
           is
           ,
           Determine
           and
           Continue
           
           the
           Motion
           given
           them
           at
           first
           by
           the
           Angelical
           Nature
           .
           For
           ,
           since
           an
           Instrument
           is
           
             Movens
             Motum
          
           ,
           or
           such
           a
           thing
           as
           being
           Mov'd
           by
           another
           has
           a
           power
           to
           produce
           immediately
           the
           Effect
           it
           is
           Design'd
           for
           ;
           and
           't
           is
           evident
           from
           what
           's
           said
           above
           ,
           that
           Bodies
           have
           a
           Power
           in
           them
           to
           
             Divide
             ,
             Impel
             ,
             Attract
          
           ,
           and
           thence
           to
           Rarifie
           and
           Condense
           others
           ,
           as
           Immediate
           Agents
           ;
           'T
           is
           manifest
           ,
           that
           by
           the
           First
           of
           these
           Effects
           ,
           the
           
             Bulk
             ,
             Figure
             ,
             Situation
          
           ,
           and
           consequently
           the
           Mixture
           or
           Texture
           of
           the
           Component
           Parts
           of
           the
           other
           Bodies
           ,
           which
           they
           do
           thus
           move
           are
           made
           ;
           and
           from
           the
           other
           motions
           their
           Intrinsecal
           Temperament
           ,
           or
           the
           Rarity
           and
           Density
           of
           those
           Parts
           proceeds
           :
           All
           which
           being
           Determinate
           Effects
           ,
           proceeding
           from
           Bodies
           as
           their
           Immediate
           Movers
           ;
           'T
           is
           Evident
           ,
           that
           this
           Determination
           and
           Continuance
           of
           Motion
           springs
           immediately
           from
           the
           Motion
           of
           the
           next
           precedent
           Body
           ,
           which
           by
           its
           Motion
           premoves
           ,
           and
           determines
           the
           Motion
           of
           the
           following
           ones
           .
        
         
           21.
           
           Hence
           ,
           Angels
           ,
           and
           the
           Bodies
           they
           move
           ,
           do
           ,
           as
           Second
           Causes
           ,
           Immediately
           Determine
           the
           Individuation
           
           of
           all
           Bodies
           whatever
           .
           For
           ,
           since
           the
           Complexion
           of
           Accidents
           is
           the
           Essential
           Form
           ,
           which
           by
           distinguishing
           it
           from
           all
           others
           ,
           does
           constitute
           every
           Individual
           Body
           ,
           by
           making
           it
           to
           be
           Determinately
           or
           Individually
           This
           ,
           as
           has
           has
           been
           
           ●…ov'd
           ,
           B.
           1.
           
           Ch.
           2.
           and
           ,
           consequently
           ,
           renders
           〈…〉
           Capable
           of
           Existence
           ,
           or
           an
           Ens
           ;
           and
           this
           ●omplexion
           of
           Accidents
           is
           chiefly
           caus'd
           by
           the
           ●utting
           together
           Rare
           and
           Dense
           Parts
           in
           such
           a
           ●roportion
           ;
           and
           the
           Bulk
           ,
           Figure
           and
           Situation
           ●f
           those
           Parts
           do
           concur
           also
           ,
           and
           help
           in
           their
           way
           ,
           to
           form
           it
           into
           such
           a
           Constant
           or
           Coherent
           ●…s
           ,
           and
           to
           distinguish
           it
           from
           others
           ;
           and
           all
           these
           are
           immediately
           produced
           by
           the
           Operations
           mention'd
           in
           the
           foregoing
           §
           .
           which
           are
           caus'd
           by
           Angels
           as
           Moving
           Bodies
           ,
           and
           by
           the
           Bodies
           themselves
           ,
           as
           the
           Instrument
           of
           Intelligences
           ,
           or
           ●●
           Moved
           by
           them
           :
           'T
           is
           evinced
           ,
           that
           Angels
           and
           bodies
           ,
           as
           Second
           Causes
           ,
           are
           the
           Immediate
           Determiners
           of
           the
           Individuation
           of
           all
           new-made
           bodies
           whatever
           .
        
         
           22.
           
           'T
           is
           beyond
           the
           Power
           of
           those
           Second
           Causes
           to
           give
           Existen●e
           to
           the
           least
           Body
           in
           Nature
           .
           For
           ,
           since
           
           by
           §
           .
           2.
           the
           Nature
           or
           Quality
           of
           the
           Operation
           follows
           from
           the
           Nature
           or
           Quality
           of
           the
           Agent
           ,
           and
           (
           as
           will
           be
           seen
           shortly
           )
           is
           finally
           refunded
           into
           the
           Essence
           of
           the
           Cause
           whence
           it
           springs
           ;
           and
           none
           of
           those
           Things
           call'd
           Bodies
           ,
           nor
           yet
           Angels
           which
           move
           them
           ,
           have
           Existence
           in
           their
           Essence
           ,
           but
           are
           meerly
           
             Capable
             of
             Being
          
           ,
           and
           ,
           as
           far
           as
           is
           of
           themselves
           ,
           may
           not-be
           ;
           it
           follows
           ,
           that
           however
           they
           may
           by
           their
           Operation
           impart
           to
           the
           new-made
           Ens
           ,
           
             Motion
             ,
             Rarity
             ,
             Density
          
           ,
           or
           other
           such
           Effects
           as
           either
           were
           Essential
           to
           them
           or
           sprung
           out
           of
           their
           Essence
           ;
           yet
           they
           could
           never
           communicate
           to
           them
           Existence
           ,
           this
           being
           Extrinsecal
           and
           Accidental
           to
           them
           ,
           and
           of
           an
           Excellency
           
           incomparably
           above
           or
           beyond
           their
           Essence
           ,
           as
           much
           as
           the
           Notion
           of
           Act
           or
           
             Actual
             Being
          
           is
           above
           that
           of
           meer
           Power
           ,
           or
           
             Possibility
             of
             Being
          
           ,
           which
           is
           beyond
           all
           Proportion
           .
        
         
           23.
           
           Therefore
           it
           can
           belong
           only
           to
           GOD
           ,
           the
           First
           Cause
           ,
           to
           give
           Actual
           
           Being
           or
           Existence
           ,
           because
           only
           his
           Nature
           is
           Essentially
           Existent
           .
        
         
           24.
           
           Therefore
           for
           the
           same
           reason
           it
           belongs
           to
           Him
           ,
           and
           to
           Him
           only
           ,
           to
           
           Conserve
           them
           in
           Being
           .
           For
           ,
           since
           the
           reason
           ,
           (
           as
           far
           as
           is
           on
           His
           part
           )
           why
           His
           Goodness
           gave
           them
           Being
           at
           first
           ,
           was
           because
           they
           were
           
             Determinate
             Entia
          
           or
           Individua
           ;
           and
           only
           
             Capable
             of
             Being
          
           ,
           and
           wanted
           it
           ;
           and
           they
           are
           still
           ,
           for
           every
           moment
           afterwards
           ,
           Entia
           or
           
             Capable
             of
             Being
          
           ,
           and
           ,
           as
           far
           as
           is
           of
           themselves
           ,
           may
           ,
           for
           every
           moment
           ,
           not-be
           ;
           it
           follows
           ,
           that
           for
           the
           same
           reason
           for
           which
           He
           gave
           them
           Being
           at
           first
           ,
           it
           belongs
           to
           Him
           still
           to
           conserve
           it
           .
           And
           that
           
             none
             else
          
           can
           support
           them
           in
           Being
           is
           hence
           Evident
           ;
           because
           all
           Creatures
           (
           they
           being
           of
           their
           own
           Nature
           meerly
           
             capable
             to
             be
          
           )
           do
           want
           a
           Support
           themselves
           :
           Besides
           that
           
             Actual
             Being
          
           ,
           even
           when
           Creatures
           have
           it
           ,
           is
           Extrinsecal
           to
           their
           Essences
           ,
           from
           which
           only
           the
           Nature
           or
           Quality
           of
           the
           Effect
           proceeds
           ,
           by
           §§
           .
           2
           ,
           3
           ,
           4.
           
        
         
           25.
           
           For
           the
           same
           Reason
           ,
           if
           the
           Thing
           be
           Nobler
           ,
           that
           is
           ,
           fit
           for
           more
           ,
           or
           Nobler
           Operations
           ,
           a
           Nobler
           Existence
           
           must
           be
           given
           it
           ,
           else
           a
           Contradiction
           would
           follow
           ,
           viz.
           
           ●…
           That
           Thing
           
             would
             be
             otherwise
             than
             it
             should
             be
             ,
          
           ●…d
           consequently
           ,
           
             otherwise
             than
             't
             is
             Capable
             to
             be
          
           ;
           which
           is
           a
           Contradiction
           .
        
         
           26.
           
           For
           the
           same
           Reason
           ,
           if
           Matter
           ,
           rais'd
           to
           it's
           highest
           pitch
           ,
           come
           to
           ●●
           so
           dispos'd
           ,
           that
           it
           requires
           
           〈…〉
           Form
           of
           a
           higher
           ,
           or
           Spiritual
           ,
           Nature
           ,
           that
           Capacity
           is
           Supply'd
           by
           the
           First
           Being
           ,
           according
           to
           the
           Exigency
           of
           that
           Matter
           ;
           and
           a
           Form
           of
           a
           Spiritual
           Nature
           ,
           or
           a
           Soul
           ,
           will
           be
           in
           it
           .
           And
           ,
           because
           Matter
           and
           Form
           compound
           an
           Ens
           ,
           o●
           a
           Thing
           
             Capable
             of
             Existence
          
           ;
           therefore
           ,
           at
           the
           same
           instant
           ,
           an
           Existence
           suitable
           to
           
           b●th
           ●●ose
           Natures
           ,
           (
           that
           is
           ,
           Corporeo-Spiritual
           )
           will
           (
           by
           §
           .
           25.
           )
           be
           given
           it
           by
           GOD's
           Redundant
           Goodness
           and
           Steady
           Emanation
           of
           Being
           .
        
         
           27.
           
           For
           the
           same
           Reason
           also
           ,
           even
           in
           Spiritual
           and
           Supernatural
           Endowments
           ,
           those
           who
           are
           Dispos'd
           
           by
           an
           Ardent
           Desire
           of
           them
           ,
           a●d
           apply
           to
           the
           Giver
           of
           them
           by
           Fervent
           and
           Frequent
           Acts
           of
           :
           their
           Will
           ,
           relying
           with
           per●●ct
           Confidence
           on
           his
           Ungrudging
           Bounty
           ,
           may
           be
           Infallibly
           sure
           to
           receive
           them
           .
           Which
           is
           the
           greatest
           Comfort
           and
           Encouragement
           to
           Weak
           and
           Well-meaning
           Souls
           ;
           and
           ,
           debars
           rechless
           and
           wicked
           Sinners
           from
           all
           hope
           of
           Excuse
           ;
           since
           there
           had
           needed
           no
           more
           to
           make
           them
           
             Virtuous
             Saints
          
           ,
           than
           only
           to
           have
           ask'd
           it
           with
           Humility
           ,
           Faith
           ,
           and
           Perseverance
           .
        
         
         
           28.
           
           For
           the
           same
           Reason
           ,
           GOD
           ,
           who
           is
           Self-Existence
           ,
           and
           therefore
           Infinitely
           Perfect
           ,
           cannot
           be
           the
           Cause
           
           of
           any
           Defect
           ;
           whether
           it
           be
           Natural
           ,
           or
           Moral
           which
           we
           call
           Sin
           ;
           but
           such
           Defects
           are
           refunded
           into
           the
           Incapacity
           of
           Creatures
           that
           were
           to
           receive
           these
           farther
           Perfections
           ,
           or
           into
           their
           Defectiveness
           in
           Operating
           ;
           Much
           less
           can
           he
           be
           the
           Cause
           of
           the
           Greatest
           ,
           or
           rather
           Total
           Defect
           ,
           [
           Not-being
           .
           ]
        
         
           29.
           
           Hence
           is
           seen
           ,
           that
           all
           the
           several
           sorts
           of
           Operations
           that
           are
           ,
           have
           been
           ,
           or
           can
           be
           ,
           are
           finally
           refunded
           into
           
           the
           Essences
           of
           the
           Things
           that
           operate
           .
           For
           the
           Operation
           must
           be
           such
           as
           the
           Power
           to
           operate
           is
           ,
           nor
           can
           be
           
             at
             all
          
           without
           it
           ;
           for
           ,
           otherwise
           ,
           a
           Thing
           might
           do
           what
           it
           has
           no
           Power
           to
           do
           ;
           that
           is
           ,
           
             might
             do
          
           what
           it
           
             cannot
             do
          
           .
           And
           the
           Power
           of
           Acting
           is
           such
           as
           the
           Essence
           is
           ;
           and
           among
           Creatures
           ,
           springs
           from
           It
           as
           it
           Root
           ,
           being
           a
           Property
           of
           it
           .
           To
           show
           this
           particularly
           :
           The
           Operation
           of
           Attraction
           ,
           is
           grounded
           on
           the
           Unity
           (
           that
           is
           the
           Essence
           )
           of
           Quantity
           ,
           which
           is
           Continuity
           .
           The
           Operation
           of
           Impulse
           springs
           from
           the
           Impenetrability
           of
           Quantitative
           Parts
           ,
           which
           is
           either
           the
           Nature
           of
           Divisibility
           ,
           (
           or
           Quantity
           )
           or
           else
           next
           a
           kin
           to
           it
           ;
           as
           is
           shown
           above
           ,
           §
           .
           12.
           
           The
           Operations
           of
           Rarefaction
           and
           Condensation
           ,
           (
           by
           §
           .
           13.
           )
           clearly
           arise
           from
           the
           former
           ;
           and
           therefore
           from
           the
           Essence
           of
           the
           same
           Cause
           on
           which
           those
           Former
           Operations
           were
           grounded
           .
           The
           
             First
             Motion
          
           or
           
           Action
           of
           all
           Bodies
           ,
           and
           the
           Continuance
           of
           ●●●m
           ,
           is
           refunded
           into
           the
           Essence
           of
           Angels
           ;
           which
           ,
           on
           the
           one
           side
           ,
           being
           
             Pure
             Acts
          
           ,
           are
           the
           ●●est
           Agents
           to
           be
           the
           Origin
           of
           Action
           ,
           which
           ●
           done
           by
           Motion
           :
           On
           the
           other
           side
           ,
           having
           no●●●ng
           of
           
             Actual
             Being
          
           or
           Existence
           in
           their
           Na●●●e
           ,
           they
           can
           only
           produce
           that
           Inferiour
           Effect
           ,
           ●●●d
           Motion
           ,
           in
           such
           Beings
           as
           are
           below
           them
           ▪
           ●●stly
           ,
           the
           Operation
           of
           Creating
           ,
           or
           Giving
           
             Actual
             Being
          
           ,
           springs
           peculiarly
           from
           the
           Essence
           of
           the
           
             First
             Being
          
           ,
           which
           is
           Self-Existence
           .
           By
           which
           is
           seen
           ,
           (
           without
           need
           of
           particularizing
           )
           ●●w
           Wisely
           the
           
             FIRST
             BEING
          
           administers
           His
           World
           ,
           by
           Reserving
           to
           Himself
           to
           be
           the
           Imme●●●e
           Cause
           of
           the
           Noblest
           Effect
           ,
           and
           most
           resem●●ng
           Him
           [
           Existence
           ;
           ]
           and
           appointing
           his
           Underlings
           and
           Journeymen
           the
           Angels
           to
           move
           every
           part
           of
           the
           Material
           World
           according
           to
           their
           respective
           Natures
           .
           By
           which
           means
           the
           well-compacted
           Frame
           and
           Course
           of
           Nature
           hangs
           together
           by
           the
           Indissoluble
           Connexion
           of
           Proper
           Causes
           with
           their
           Proper
           Effects
           .
           And
           ,
           ●●ce
           all
           the
           Exact
           Knowledge
           ,
           or
           Science
           ,
           we
           have
           ,
           is
           built
           on
           this
           ;
           His
           Creative
           Wisdom
           does
           by
           this
           Means
           give
           Knowledge
           to
           those
           Cogno●●ive
           Creatures
           ,
           which
           because
           they
           are
           not
           ●ure
           Acts
           ,
           and
           ,
           consequently
           ,
           have
           not
           Knowledge
           due
           to
           them
           by
           their
           Creation
           ;
           are
           to
           Ac●●re
           it
           here
           from
           Natural
           Objects
           affecting
           their
           ●oul
           by
           means
           of
           their
           Senses
           ,
           and
           by
           Reflexion
           on
           the
           Notions
           they
           imprint
           .
        
         
         
           30.
           
           From
           what
           has
           been
           prov'd
           hitherto
           ,
           it
           has
           been
           demonstrated
           ,
           how
           our
           Great
           and
           Wise
           GOD
           does
           all
           
           that
           is
           Good
           ,
           or
           has
           Being
           in
           it
           ,
           
             in
             all
             things
          
           .
           For
           ,
           they
           have
           their
           Essences
           from
           the
           Ideas
           in
           his
           Divine
           Understanding
           ;
           and
           their
           Existences
           by
           his
           Peculiar
           and
           Immediate
           Act
           of
           Creation
           :
           He
           still
           conserves
           their
           Essence
           in
           Being
           ,
           by
           the
           same
           Continued
           Action
           ;
           and
           ,
           at
           the
           same
           time
           ,
           all
           their
           Faculties
           and
           Powers
           ,
           by
           which
           they
           act
           on
           one
           another
           .
           He
           puts
           them
           forwards
           to
           exercise
           those
           several
           Faculties
           ,
           and
           actually
           to
           produce
           their
           Operations
           on
           one
           another
           ,
           according
           to
           their
           Natures
           ,
           by
           Motion
           which
           is
           given
           them
           by
           his
           Chief
           Officers
           in
           administring
           the
           World
           ,
           Angels
           ;
           and
           continues
           their
           Motions
           and
           Operations
           by
           their
           Incessant
           perpetuating
           of
           that
           Motion
           .
           So
           that
           both
           their
           Essences
           ,
           their
           
             Actual
             Being
          
           ,
           their
           Power
           to
           act
           ,
           their
           Exercise
           of
           that
           Power
           ;
           and
           ,
           consequently
           ,
           whatever
           belongs
           to
           the
           
             Action
             it self
          
           ,
           as
           far
           as
           it
           is
           Positive
           ,
           or
           has
           Entity
           and
           Goodness
           in
           it
           ,
           (
           and
           ,
           amongst
           the
           rest
           ,
           the
           Determination
           of
           our
           Will
           to
           what
           's
           Good
           and
           Virtuous
           )
           do
           all
           of
           them
           Entirely
           depend
           on
           GOD
           ,
           and
           are
           Deriv'd
           from
           Him.
           —
           
             Ip●●
             Honor
             &
             Gloria
             in
             saecula
             saeculorum
             .
          
           Amen
           .
        
         
           
           
             MEDITATION
             .
          
           
             THe
             Essences
             of
             Things
             ,
             which
             give
             all
             Bodies
             their
             several
             Sorts
             of
             Operation
             being
             esta●…t
             by
             GOD
             ;
             and
             Vacuum
             being
             own
             Impossible
             from
             the
             Conti●●ity
             
             of
             Quantity
             ,
             which
             is
             it's
             ●●d
             of
             Unity
             ,
             or
             Entity
             ;
             It
             fol●●●s
             ,
             that
             all
             the
             Bodies
             of
             the
             ●aterial
             World
             do
             immediately
             
               con●●
               upon
            
             ,
             or
             touch
             one
             another
             ;
             ●●
             ▪
             therefore
             being
             
               set
               on
               work
               ,
               ●pusht
               forward
            
             by
             Motion
             ,
             which
             i●
             given
             and
             continu'd
             to
             them
             by
             the
             Angelical
             Nature
             ,
             they
             must
             necessarily
             affect
             ,
             or
             
               work
               upon
            
             ,
             one
             another
             ;
             and
             this
             according
             to
             their
             respective
             Essences
             ;
             or
             ,
             (
             as
             we
             express
             it
             in
             Philosophical
             Language
             )
             
               Proper
               Causes
               must
               still
               produce
               proper
               Effects
               .
            
             And
             ,
             seeing
             this
             Reason
             holds
             in
             all
             Bodies
             whatever
             ,
             since
             the
             Creation
             was
             finisht
             and
             Natural
             Causes
             begun
             to
             move
             in
             a
             Regular
             Order
             ;
             ●●sequently
             the
             whole
             Course
             of
             Nature
             (
             to
             show
             and
             ●●plain
             which
             is
             the
             Work
             of
             a
             Natural
             Philosopher
             )
             ●●sists
             in
             the
             Production
             of
             such
             Effects
             as
             are
             
             Proper
             ●d
             suteable
             to
             the
             Genius
             of
             their
             Causes
             .
          
           
             Thus
             is
             the
             Providence
             of
             our
             Great
             GOD
             ,
             ad●inistring
             the
             World
             after
             the
             
               Wisest
               ●anner
            
             ,
             Demonstrated
             
               a
               Priori
            
             .
             
             And
             ,
             that
             this
             way
             of
             Governing
             the
             Material
             World
             does
             most
             become
             His
             Divine
             Wisdom
             appears
             hence
             ,
             that
             (
             as
             was
             lately
             said
             )
             all
             our
             
             
               Acquir'd
               Wisdom
            
             in
             Natural
             things
             ,
             or
             all
             our
             Science
             ,
             is
             entirely
             grounded
             on
             our
             Knowing
             this
             Connexion
             of
             such
             Causes
             with
             such
             Effects
             ;
             insomuch
             ,
             that
             all
             Mankind
             would
             be
             a
             pack
             of
             Ignorant
             Fools
             ,
             if
             the
             Consequence
             of
             
               these
               later
            
             from
             the
             former
             were
             not
             Certainly
             establisht
             ;
             since
             ,
             in
             that
             case
             ,
             they
             could
             never
             know
             what
             things
             they
             were
             to
             make
             use
             of
             ,
             to
             compass
             
               any
               Effect
            
             they
             intended
             ;
             nor
             know
             what
             to
             eschew
             ,
             and
             what
             to
             pursue
             :
             No
             Proportion
             of
             any
             Means
             to
             the
             End
             being
             Possible
             to
             be
             known
             ,
             in
             case
             such
             
               Determinate
               Causes
            
             were
             not
             apt
             to
             produce
             such
             Determinate
             and
             Proper
             Effects
             ;
             or
             ,
             (
             which
             is
             the
             same
             )
             if
             every
             thing
             did
             not
             
               Act
               as
               it
               Is
            
             ,
             but
             that
             Any
             thing
             might
             do
             ,
             or
             
               not
               do
               ,
               Any
            
             thing
             .
          
           
             Nor
             is
             this
             Connected
             Tenour
             of
             managing
             the
             Material
             World
             by
             Proper
             Causes
             and
             Effects
             less
             Evident
             
               a
               posteriori
            
             .
             
             For
             ,
             let
             us
             pitch
             our
             thought
             upon
             
               any
               one
               Effect
            
             done
             
               at
               present
            
             ;
             and
             ,
             let
             it
             be
             the
             Greatest
             ,
             or
             the
             
               most
               Inconsiderable
            
             one
             ,
             (
             as
             it
             may
             seem
             to
             us
             ;
             )
             for
             this
             alters
             not
             the
             case
             :
             Plainest
             Reason
             will
             tell
             us
             ,
             that
             either
             it
             had
             
               some
               Cause
            
             ,
             or
             it
             had
             none
             .
             If
             it
             had
             none
             ,
             and
             yet
             is
             ;
             it
             must
             have
             been
             Self-Existent
             :
             Which
             is
             both
             against
             Experience
             ,
             for
             we
             see
             it
             
               lately
               produced
            
             ;
             and
             against
             our
             Reason
             too
             ;
             because
             to
             be
             Self-Existent
             is
             an
             Incommunicable
             Attribute
             of
             the
             DEITY
             .
             If
             it
             had
             a
             Cause
             ,
             then
             that
             Cause
             was
             either
             Indifferent
             to
             produce
             this
             or
             any
             other
             Effect
             ;
             in
             which
             ca●e
             it
             could
             produce
             Nothing
             ;
             since
             
               Ex
               indifferenti
               nihil
               sequitur
            
             :
             Besides
             ,
             every
             Effect
             (
             whether
             it
             be
             a
             Thing
             ,
             or
             a
             Mode
             
             of
             Thing
             )
             is
             Determinate
             ;
             for
             whatever
             is
             produc'd
             ,
             ●s
             ,
             and
             whatever
             is
             is
             Determinate
             ,
             since
             nothing
             in
             common
             can
             be
             ;
             and
             an
             
               Indeterminate
               Cause
            
             cannot
             produce
             an
             Determinate
             Effect
             ;
             for
             in
             that
             Supposition
             it
             would
             work
             
               contradictorily
               to
               it's
               self
            
             .
             It
             must
             then
             be
             Determinately
             apt
             ,
             or
             Proper
             ,
             to
             produce
             
               this
               kind
            
             of
             Effect
             ,
             and
             
               no
               other
            
             .
             This
             Effect
             was
             therefore
             put
             because
             there
             was
             such
             a
             Determinate
             or
             
               Proper
               Cause
            
             to
             produce
             it
             .
             This
             seen
             ,
             let
             us
             make
             the
             same
             Discourse
             concerning
             that
             which
             was
             the
             
               Proper
               Cause
            
             ,
             as
             we
             did
             now
             concerning
             its
             Effect
             now
             mention'd
             ;
             and
             so
             ,
             of
             all
             the
             Antecedent
             Causes
             in
             the
             World
             ,
             since
             Time
             first
             started
             into
             Motion
             .
             Each
             of
             them
             Existed
             ,
             or
             was
             ,
             in
             it's
             Season
             ;
             None
             of
             them
             could
             exist
             
               of
               themselves
            
             ;
             therefore
             each
             of
             them
             had
             a
             Cause
             ;
             and
             that
             ,
             by
             our
             former
             Discourse
             ,
             a
             Determinate
             or
             Proper
             one
             .
             Nothing
             therefore
             is
             ,
             or
             can
             be
             ,
             more
             Demonstrable
             ,
             nor
             more
             immediately
             reducible
             to
             Self-Evidence
             ,
             than
             it
             is
             ,
             that
             the
             whole
             Course
             of
             Nature
             is
             carry'd
             on
             by
             
               Proper
               Causes
            
             and
             
               Proper
               Effects
            
             .
          
           
             This
             Consideration
             made
             that
             Great
             Aristotelian
             ,
             and
             truly
             Christian
             Philosopher
             ,
             Boetius
             ,
             begin
             his
             Devout
             Rapture
             in
             
             these
             Words
             ,
             
               [
               O
               ,
               qui
               perpetua
               Mundum
               Ratione
               gubernas
               !
               ]
            
             The
             whole
             Current
             of
             our
             Reason
             runs
             upon
             this
             Ground
             ,
             and
             proceeds
             every
             step
             in
             this
             beaten
             Track
             ,
             that
             every
             Cause
             produces
             
               such
               Effects
            
             as
             are
             Agreeable
             and
             Proper
             to
             its
             peculiar
             Nature
             ;
             and
             this
             perpetually
             ,
             or
             thro'
             the
             
               whole
               Course
            
             of
             the
             World.
             For
             were
             the
             Line
             of
             Causality
             interrupted
             by
             Chasms
             and
             Interstices
             ,
             our
             Reason
             would
             be
             at
             an
             utter
             Loss
             .
             This
             it
             was
             also
             which
             made
             that
             Divine
             Writer
             ,
             the
             
             Author
             of
             Ecclesiasticus
             ,
             speaking
             of
             the
             Manner
             in
             which
             the
             World
             is
             Administer'd
             by
             the
             Divine
             Wisdom
             ,
             deliver
             his
             comprehensive
             Thoughts
             in
             these
             Emphatical
             Words
             ,
             
               [
               Attingit
               a
               fine
               in
               finem
               fortiter
               ,
               &
               disponit
               omnia
               suaviter
               :
               It
               reaches
               from
               the
               Beginning
               to
               the
               End
               ,
            
             (
             or
             carries
             it
             
               quite
               thorow
               )
               Strongly
            
             ;
             for
             ,
             what
             stronger
             than
             the
             Infractile
             Chain
             of
             Causality
             ,
             establisht
             on
             this
             Great
             and
             Self-Evident
             Truth
             ,
             that
             
               Nothing
               can
               make
               it self
            
             ,
             or
             (
             which
             is
             the
             same
             )
             Nothing
             that
             is
             only
             Potential
             ,
             or
             meerly
             
               in
               power
            
             to
             work
             an
             Effect
             ,
             can
             reduce
             it Self
             to
             Act
             ,
             as
             to
             that
             Effect
             ?
             Or
             ,
             what
             Disposition
             more
             Sweet
             ,
             or
             farther
             from
             offering
             Violence
             to
             the
             Nature
             of
             any
             Cause
             ,
             than
             't
             is
             to
             order
             that
             it
             should
             work
             connaturally
             ,
             or
             
               Act
               as
               it
               is
            
             ?
          
           
             Notwithstanding
             the
             Greatest
             and
             
               Clearest
               Truths
            
             can
             never
             want
             Enemies
             while
             there
             is
             Errour
             in
             the
             World
             ;
             Nor
             will
             
             there
             ever
             want
             Errour
             ,
             as
             long
             as
             Men
             ,
             either
             carelessly
             or
             wilfully
             ,
             decline
             the
             
               only
               Paths
            
             that
             lead
             to
             Truth
             ;
             which
             are
             ,
             to
             bottom
             their
             Discourse
             at
             first
             on
             
               Evident
               Principles
            
             ;
             and
             to
             
               Connect
               orderly
            
             those
             Notions
             which
             GOD
             ,
             as
             Author
             of
             Nature
             ,
             has
             given
             us
             by
             his
             Creatures
             .
             This
             Wisest
             Conduct
             of
             the
             Divine
             Providence
             has
             two
             Capital
             Enemies
             :
             The
             one
             is
             the
             Epicurean
             Sect
             ,
             and
             their
             Followers
             ;
             who
             put
             all
             Effects
             to
             
               light
               by
               CHANCE
            
             ,
             and
             ,
             therefore
             ,
             make
             CHANCE
             to
             be
             GOD's
             Competitour
             in
             Governing
             the
             World.
             The
             other
             is
             the
             Stoicks
             ,
             who
             set
             up
             their
             more
             Ingenious
             ,
             but
             equally
             Senseless
             Doctrine
             of
             FATALITY
             .
             The
             Former
             of
             these
             are
             sufficiently
             confuted
             by
             their
             laying
             
               never
               a
               Principle
            
             ;
             but
             ,
             instead
             of
             them
             ,
             advancing
             the
             
               Wildest
               ▪
               Suppositions
            
             
             that
             Witty
             Folly
             could
             ever
             have
             stumbled
             upon
             ,
             viz.
             An
             
               Infinite
               Vacuum
            
             ;
             that
             is
             ,
             an
             
               Infinite
               Nothing
            
             :
             An
             Infinite
             Number
             of
             Atomes
             ,
             of
             Infinitely-various
             Figures
             falling
             
               downwards
               perpetually
            
             ;
             only
             many
             of
             them
             ,
             lest
             they
             should
             never
             ●ver-take
             their
             fellows
             ,
             took
             a
             Toy
             ,
             Crab-like
             ,
             to
             move
             sideways
             ;
             by
             which
             means
             clinging
             in
             accidentally
             with
             those
             that
             mov'd
             downwards
             perpendicularly
             ,
             they
             make
             several
             sorts
             of
             Bodies
             ;
             and
             ,
             in
             process
             of
             time
             ,
             of
             those
             several
             Bodies
             compound
             Earth
             ,
             Stars
             ,
             or
             whatever
             their
             Fancy
             pleases
             .
             Not
             me
             of
             these
             Principles
             they
             undertake
             to
             Evidence
             ;
             but
             
               grosly
               suppose
            
             ,
             and
             
               kindly
               grant
            
             them
             to
             themselves
             .
             Tho'
             I
             dare
             undertake
             ,
             that
             a
             hundred
             Clearest
             Demonstrations
             may
             be
             brought
             against
             them
             ,
             taking
             them
             all
             together
             ;
             tho'
             One
             of
             them
             might
             suffice
             to
             sweep
             down
             ,
             at
             one
             brush
             ,
             that
             whole
             Cobweb
             Scheme
             .
             But
             these
             Men
             best
             Confute
             themselves
             .
             Chance
             bears
             in
             it's
             Notion
             Inconstancy
             ;
             and
             is
             quite
             Opposite
             to
             a
             Continual
             and
             Settled
             Method
             .
             I
             ask
             then
             ,
             Is
             it
             by
             Chance
             that
             those
             Atomes
             were
             Self-Existent
             ,
             as
             they
             pretend
             ?
             Is
             it
             by
             Chance
             ,
             that
             they
             were
             originally
             ,
             or
             
               of
               themselves
            
             ,
             of
             so
             many
             various
             Figures
             ;
             whence
             they
             became
             apt
             to
             link
             so
             commodiously
             with
             one
             another
             for
             
               such
               an
               End
            
             ?
             Was
             it
             by
             Chance
             ,
             that
             they
             ,
             or
             at
             least
             the
             main
             Body
             of
             them
             mov'd
             downwards
             ,
             and
             not
             upwards
             ,
             and
             this
             perpendicularly
             ?
             From
             what
             
               determinate
               Points
            
             in
             that
             Nothing
             which
             they
             call
             Vacuum
             ,
             do
             they
             measure
             or
             rate
             the
             Perpendicularity
             of
             this
             Motion
             of
             theirs
             ?
             Was
             it
             by
             Chance
             ,
             that
             multitudes
             of
             them
             were
             so
             
               carefully
               Wise
            
             as
             to
             
               run
               aside
            
             ;
             lest
             ,
             otherwise
             ,
             not
             overtaking
             their
             fellows
             ,
             (
             for
             there
             can
             be
             no
             reason
             imaginable
             why
             one
             of
             them
             in
             a
             Vacuum
             should
             move
             faster
             than
             
             another
             )
             all
             this
             frame
             of
             Nature
             ,
             which
             they
             fancy
             ,
             should
             be
             at
             an
             end
             ?
             What
             made
             them
             
               move
               at
               all
            
             ?
             Or
             what
             ail'd
             them
             that
             they
             could
             not
             
               lie
               still
            
             ,
             when
             nothing
             impell'd
             them
             ?
             Certainly
             ,
             this
             was
             a
             strange
             Chance
             that
             was
             so
             Constant
             ,
             and
             withal
             as
             wisely
             Contriv'd
             for
             Epicurus
             his
             purpose
             as
             the
             best
             Design
             could
             order
             it
             .
             But
             the
             Truth
             is
             ,
             they
             were
             only
             laid
             thus
             in
             Epicurus
             his
             own
             Fancy
             ;
             nor
             could
             he
             make
             any
             thing
             hang
             together
             ,
             but
             by
             posturing
             them
             in
             order
             to
             an
             End
             ;
             now
             this
             is
             the
             plain
             Notion
             of
             Design
             ;
             which
             ,
             since
             it
             could
             not
             proceed
             from
             meer
             Matter
             ,
             sprung
             from
             his
             own
             Invention
             ;
             which
             he
             ,
             to
             compleat
             the
             Nonsense
             of
             his
             Voluntary
             Hypothesis
             ,
             Nicknames
             CHANCE
             .
          
           
             This
             Point
             so
             neerly
             concerning
             the
             honour
             of
             the
             Worlds
             Great
             Governour
             ,
             it
             may
             seem
             strange
             that
             some
             Christian
             Philosophers
             should
             retain
             some
             hankering
             after
             an
             Opinion
             which
             is
             diametrically
             opposite
             to
             Providence
             .
             I
             cannot
             think
             the
             Learned
             and
             Pious
             Gassendus
             ,
             while
             he
             receiv'd
             the
             Hypothesis
             of
             Epicurus
             ,
             and
             oppos'd
             Aristotle
             ,
             (
             whom
             he
             did
             not
             understand
             ,
             but
             apprehended
             some
             Modern
             Sch●olmen
             gave
             us
             his
             True
             Sense
             ;
             )
             I
             say
             ,
             I
             do
             not
             think
             he
             did
             believe
             what
             he
             writ
             ,
             (
             much
             less
             that
             he
             held
             any
             thing
             happen'd
             otherwise
             than
             by
             GOD's
             Providential
             Determination
             )
             but
             that
             he
             advanced
             that
             Scheme
             of
             Philosophy
             as
             a
             
               Trial
               of
               Skill
            
             ,
             and
             to
             show
             his
             Great
             Wit
             ;
             which
             it
             must
             be
             confest
             had
             few
             Equals
             .
             Cartesius
             had
             begun
             that
             Vast
             and
             Bold
             exploit
             of
             contriving
             
               how
               the
               World
               should
               be
               made
            
             ;
             and
             it
             bred
             an
             Emulation
             in
             Gassendns
             not
             to
             be
             behind
             him
             in
             such
             a
             Daring
             and
             Noble
             Projection
             :
             Besides
             ,
             it
             was
             pardonable
             in
             an
             Author
             not
             to
             regard
             whe●hen
             the
             Philosophy
             he
             took
             to
             were
             True
             or
             No
             ,
             who
             had
             the
             misfortune
             to
             be
             Sceptically
             inclin'd
             ,
             
             and
             profest
             
               Nihil
               sciri
            
             .
             But
             ,
             I
             was
             heartily
             troubled
             ●o
             find
             ,
             by
             discoursing
             with
             an
             Eminent
             Writer
             ,
             who
             ●ad
             deserv'd
             well
             of
             the
             World
             for
             his
             elaborate
             Book
             against
             Atheism
             ;
             that
             tho'
             he
             acknowledg'd
             the
             Order
             of
             Causes
             in
             the
             main
             ,
             he
             did
             notwithstanding
             hold
             that
             Chance
             had
             the
             Chief
             hand
             in
             many
             particulars
             .
             To
             rectifie
             his
             Mistake
             ,
             I
             scribbled
             two
             Sheets
             of
             Paper
             ,
             and
             read
             to
             him
             .
             Whether
             they
             had
             any
             Effect
             upon
             him
             ,
             or
             hindred
             him
             from
             publishing
             any
             of
             that
             Nature
             ,
             (
             for
             I
             perceiv'd
             he
             was
             then
             writing
             )
             I
             have
             not
             Light
             to
             know
             .
             Only
             I
             know
             this
             ,
             that
             't
             is
             my
             Duty
             to
             use
             my
             best
             endeavour
             to
             vindicate
             the
             Providence
             of
             our
             Maker
             ,
             and
             his
             Wisdom
             in
             the
             Ordinary
             Administration
             of
             the
             World
             ;
             and
             to
             show
             ,
             that
             He
             is
             the
             Adequate
             and
             Sole
             Governour
             of
             it
             ,
             even
             to
             the
             least
             Creature
             ,
             or
             the
             least
             imperceptible
             Atome
             .
          
           
             To
             come
             closer
             then
             ;
             I
             ask
             ,
             What
             is
             this
             Thing
             they
             call
             CHANCE
             ?
             I
             hear
             a
             Word
             indeed
             ,
             which
             makes
             such
             a
             
             Sound
             in
             my
             Ear
             ,
             and
             I
             perceive
             too
             that
             those
             who
             patronize
             it
             ,
             have
             a
             blind
             Apprehension
             that
             it
             is
             a
             
               [
               Thing
               ,
            
             ]
             for
             they
             put
             it
             to
             act
             ,
             and
             produce
             Effects
             ;
             which
             
               [
               Nothing
            
             ]
             cannot
             do
             .
             And
             yet
             ,
             
               what
               kind
            
             of
             Thing
             can
             it
             be
             ?
             Is
             it
             a
             Body
             ,
             or
             a
             Spirit
             ?
             If
             a
             Spirit
             ,
             is
             it
             a
             Created
             one
             or
             an
             Angel
             ,
             or
             is
             it
             Increated
             ?
             If
             a
             Body
             ,
             where
             dwells
             it
             in
             this
             habitable
             World
             ?
             Is
             it
             a
             Simple
             Body
             ,
             or
             a
             Compound
             one
             ?
             Is
             it
             Intelligent
             ,
             or
             not-intelligent
             ?
             Again
             ,
             by
             what
             Virtue
             or
             Power
             does
             it
             work
             it's
             Effects
             ,
             and
             how
             ?
             To
             none
             of
             these
             ,
             I
             am
             sure
             ,
             a
             Pertinent
             Answer
             can
             ever
             be
             given
             ;
             and
             yet
             it
             will
             haunt
             Men's
             Fancies
             ,
             and
             bear
             a
             great
             part
             in
             their
             Discourses
             ,
             tho'
             not
             very
             many
             
             have
             a
             Distinct
             Conception
             of
             what
             they
             mean
             by
             that
             Word
             .
             Truth
             is
             ,
             't
             is
             a
             strange
             Error
             in
             many
             weak
             Speculaters
             that
             they
             are
             apt
             not
             only
             to
             fancy
             every
             
               New
               Conception
            
             of
             ours
             to
             be
             a
             New
             Thing
             ,
             but
             also
             that
             now
             and
             then
             they
             take
             
               Meer
               Words
            
             to
             be
             
               Real
               Things
            
             .
             Notwithstanding
             all
             that's
             here
             said
             ,
             the
             word
             [
             CHANCE
             ]
             must
             have
             some
             Signification
             ;
             and
             my self
             must
             allow
             it
             ,
             (
             nay
             all
             Mankind
             must
             do
             the
             same
             ,
             since
             we
             do
             all
             of
             us
             
               use
               it
            
             ,
             )
             and
             yet
             I
             do
             not
             ,
             in
             holding
             this
             ,
             recede
             at
             all
             from
             my
             former
             Doctrine
             .
             To
             look
             narrowly
             then
             into
             the
             meaning
             of
             this
             Word
             ,
             I
             find
             ,
             that
             all
             the
             Words
             we
             have
             ,
             or
             can
             have
             ,
             must
             either
             signifie
             our
             Natural
             Notions
             ,
             or
             
               Artificial
               ones
            
             ;
             as
             also
             ,
             that
             
               [
               Chance
            
             ]
             must
             express
             some
             Natural
             Notion
             ,
             because
             the
             Vulgar
             use
             it
             ;
             and
             't
             is
             the
             
               Common
               Usage
            
             of
             the
             word
             which
             gives
             it
             it's
             Signification
             .
             Let
             us
             see
             th●n
             in
             what
             Sense
             the
             Vulgar
             ,
             so
             they
             be
             but
             moderately
             intelligent
             ,
             do
             use
             that
             Word
             ,
             and
             what
             they
             can
             mean
             by
             it
             .
             A
             Servant
             le
             ts
             fall
             a
             Glass
             ,
             and
             breaks
             it
             ;
             a
             Tyle
             falls
             from
             a
             House
             and
             kills
             one
             who
             walks
             by
             in
             the
             Street
             ;
             a
             Man
             climbing
             a
             Ladder
             falls
             down
             and
             breaks
             his
             Neck
             ▪
             Now
             all
             these
             are
             said
             to
             be
             done
             
               [
               by
               Chance
               .
            
             ]
             But
             does
             any
             of
             these
             ,
             who
             say
             so
             ,
             hold
             ,
             that
             there
             was
             
               no
               Cause
               at
               all
            
             ,
             which
             made
             the
             Glass
             ,
             the
             Tyle
             ,
             or
             the
             Man
             fall
             .
             No
             certainly
             ;
             for
             every
             Man
             of
             Common
             Sense
             holds
             ,
             that
             no
             Effect
             can
             be
             without
             a
             Cause
             ,
             and
             will
             deny
             that
             a
             Tyle
             or
             a
             Glass
             did
             move
             themselves
             .
             Their
             meaning
             then
             is
             ,
             and
             they
             tell
             you
             they
             did
             not
             fore-see
             ,
             or
             fore-know
             ,
             that
             any
             of
             these
             would
             fall
             ,
             being
             Attentive
             to
             some
             other
             Object
             or
             Business
             :
             CHANCE
             then
             is
             an
             UNADVERTED
             or
             
               Unforeseen
               Cause
            
             ;
             for
             had
             they
             foreseen
             that
             such
             Causes
             ,
             taking
             them
             
             all
             together
             would
             have
             brought
             those
             Disasters
             ,
             it
             had
             been
             Willfulness
             and
             Design
             in
             them
             ,
             to
             have
             come
             in
             the
             way
             of
             such
             Misohievous
             Causes
             ;
             and
             Design
             is
             Opposite
             to
             the
             Notion
             of
             Chance
             :
             In
             this
             Sense
             then
             Christianity
             allows
             us
             to
             say
             ,
             the
             Chance
             ,
             or
             an
             
               Unforeseen
               Cause
            
             wrought
             these
             Effect
             ●●
             But
             ,
             since
             nothing
             is
             Unforeseen
             to
             GOD
             ,
             who
             laid
             and
             order'd
             all
             those
             Causes
             ;
             What
             is
             Chance
             to
             Us
             ,
             is
             Providence
             if
             we
             regard
             Him
             ;
             nor
             is
             there
             any
             Thing
             ,
             
               Distinct
               from
               Him
            
             ,
             call'd
             Chance
             ,
             which
             has
             the
             least
             h●nd
             in
             administring
             the
             World
             ,
             but
             He
             is
             the
             
               only
               Adequate
            
             Governor
             of
             it
             .
          
           
             'T
             is
             not
             without
             some
             loathness
             I
             am
             forced
             to
             take
             notice
             ,
             that
             some
             of
             our
             Modern
             Ideists
             ;
             (
             tho'
             I
             hope
             with
             a
             good
             
             Intention
             )
             do
             violate
             this
             connected
             course
             of
             Causes
             and
             Effects
             ,
             in
             which
             GOD's
             
               Ordinary
               Providence
            
             consists
             .
             Whoever
             (
             as
             do
             the
             Cartesians
             )
             make
             all
             Second
             Causes
             which
             have
             Powers
             or
             Faculties
             given
             them
             to
             work
             such
             Effects
             ,
             to
             be
             Useless
             as
             to
             those
             Effects
             ,
             even
             as
             Instruments
             :
             Whoever
             puts
             on
             the
             Creature
             's
             side
             ,
             only
             OCCASIONS
             ,
             which
             they
             say
             are
             
               No
               Causes
            
             ,
             for
             every
             Act
             of
             Knowledge
             Mankind
             has
             ,
             and
             perhaps
             for
             
               every
               Effect
            
             in
             Nature
             :
             Whoever
             puts
             Determinate
             Ideas
             to
             be
             produced
             by
             Indeterminate
             ,
             and
             therefore
             Improper
             Causes
             ,
             as
             the
             Soul
             was
             before
             she
             did
             elicit
             them
             (
             as
             they
             pretend
             )
             of
             her self
             :
             Whoever
             puts
             such
             Idea's
             Annext
             voluntarily
             to
             such
             Motions
             which
             were
             not
             at
             all
             
               Like
               them
            
             ,
             or
             
               No
               Causes
            
             of
             them
             ;
             alledging
             gratis
             that
             GOD
             Wills
             it
             :
             Whoever
             maintains
             the
             Annexing
             of
             one
             Thing
             ▪
             or
             Mode
             of
             Thing
             ,
             to
             another
             
             otherwise
             than
             by
             being
             the
             Proper
             Cause
             of
             it
             ,
             does
             fall
             into
             the
             same
             ill-grounded
             Errour
             of
             interrupting
             the
             Course
             of
             GOD's
             Ordinary
             Providence
             by
             Second
             Causes
             ,
             and
             destroys
             the
             Laws
             of
             Causality
             :
             As
             has
             been
             over
             and
             over
             Demonstrated
             ,
             in
             my
             
               Ideae
               Cartesianae
               ,
               Indicatio
               Tertia
            
             ,
             from
             §
             .
             30.
             to
             §
             .
             50.
             and
             in
             my
             
               Solid
               Philosophy
               Asserted
            
             ,
             Reflexion
             4.
             
             §
             :
             3.
             and
             5.
             
          
           
             It
             will
             run
             in
             the
             Fancies
             of
             some
             less
             Intelligent
             Intelligent
             Readers
             ,
             who
             take
             things
             at
             the
             first
             rebound
             ,
             and
             pass
             a
             
             peremptory
             Iudgment
             on
             what
             they
             understand
             but
             by
             halves
             ;
             that
             this
             Settled
             Order
             of
             Providence
             I
             here
             assert
             ,
             does
             introduce
             a
             kind
             of
             Fatality
             into
             the
             World.
             Now
             ,
             if
             by
             the
             word
             
               [
               FATUM
            
             ]
             they
             mean
             what
             is
             Spoken
             or
             Decreed
             by
             GOD
             ,
             I
             must
             own
             the
             Position
             ,
             and
             stand
             to
             it
             as
             clearly
             demonstrated
             above
             :
             Which
             leads
             me
             to
             the
             Other
             sort
             of
             the
             Opposers
             of
             Providenoe
             ;
             I
             mean
             those
             who
             maintain
             a
             
               Stoical
               FATALITY
            
             ;
             a
             Tenet
             widely
             Different
             from
             our
             Thesis
             ,
             or
             rather
             perfectly
             Contradictory
             to
             it
             .
             For
             ours
             proceeds
             upon
             a
             Continued
             Connexion
             of
             Natural
             Causes
             with
             Consequent
             Effects
             which
             are
             Suteable
             and
             Agreeable
             to
             their
             Natures
             :
             Theirs
             regards
             no
             Influence
             of
             any
             Causes
             
               at
               all
            
             ;
             but
             is
             built
             on
             the
             force
             of
             this
             Contradiction
             ,
             [
             Either
             such
             a
             thing
             
               will
               be
            
             ,
             or
             
               will
               not
               be
            
             .
             ]
             Wherefore
             ,
             say
             they
             ,
             since
             it
             inevitably
             follows
             ,
             that
             both
             of
             these
             
               cannot
               be
               True
            
             ,
             and
             yet
             one
             of
             them
             
               must
               be
               True
            
             ;
             't
             is
             a
             Folly
             to
             endeavour
             to
             avoid
             any
             Harm
             ,
             or
             to
             pursue
             any
             Good
             ,
             since
             out
             of
             the
             force
             of
             not-admitting
             Contradiction
             ,
             
               what
               will
               be
               ,
               will
               be
               .
            
             But
             this
             ,
             tho'
             the
             Wittier
             of
             the
             two
             ,
             is
             a
             
               Pure
               Folly
            
             ;
             since
             ,
             as
             Common
             Experience
             tells
             us
             ,
             and
             
             Common
             Sense
             assures
             us
             ,
             nothing
             is
             done
             ,
             but
             by
             Means
             of
             Causes
             ,
             nor
             not-done
             ,
             but
             because
             there
             
               wanted
               Causes
            
             able
             to
             do
             it
             :
             But
             they
             fancy
             to
             themselves
             by
             the
             Words
             
               [
               will
               be
               ,
            
             ]
             and
             
               [
               will
               not
               be
               ,
            
             ]
             there
             is
             a
             certain
             kind
             of
             Self-Existence
             ,
             or
             Non-Self-Existenee
             in
             the
             Futurity
             of
             Events
             .
             Whereas
             none
             of
             them
             has
             ,
             or
             
               can
               have
            
             ,
             any
             Existence
             ,
             or
             Non-Existence
             at
             all
             ,
             but
             as
             they
             stand
             under
             Determinate
             Natural
             Causes
             ,
             ●r
             no
             Causes
             .
             Whence
             ,
             we
             ,
             who
             know
             this
             to
             be
             so
             ,
             are
             bound
             in
             Prudence
             to
             endeavour
             ,
             as
             much
             as
             lies
             in
             us
             ,
             to
             put
             
               those
               Causes
            
             ,
             if
             we
             would
             have
             the
             Effect
             follow
             .
             They
             forget
             too
             ,
             that
             
               We
               our selves
            
             are
             part
             of
             the
             Rank
             of
             Causes
             ;
             and
             that
             the
             using
             our
             own
             Reason
             in
             chusing
             and
             applying
             those
             other
             Causes
             ,
             is
             the
             Supreme
             Superintendent
             Cause
             ,
             and
             the
             very
             Best
             of
             all
             the
             rest
             .
             They
             reflect
             not
             also
             ,
             that
             since
             Future
             Effects
             
               are
               not
            
             ;
             neither
             of
             those
             Propositions
             they
             put
             and
             rely
             on
             ,
             has
             any
             Truth
             in
             it
             
               at
               all
            
             ;
             nor
             has
             the
             Futurity
             of
             it
             any
             Certainty
             ,
             but
             as
             it
             stands
             under
             Determinate
             or
             Proper
             Causes
             which
             will
             produce
             that
             Effect
             ,
             from
             which
             only
             it
             has
             Title
             to
             the
             name
             of
             Future
             .
             So
             that
             the
             Proposition
             ,
             [
             Such
             a
             thing
             
               will
               be
            
             or
             is
             future
             ]
             is
             an
             imprudent
             saying
             ,
             and
             not
             be
             spoke
             by
             any
             Man
             of
             Sense
             ,
             unless
             he
             sees
             the
             Causes
             will
             certainly
             
               make
               it
               be
            
             .
             These
             Discoursers
             do
             therefore
             argue
             from
             a
             Logical
             Impossibility
             ,
             found
             only
             in
             our
             Mind
             ,
             considering
             the
             Nature
             of
             Ens
             ,
             and
             that
             it
             excludes
             Non-Ens
             out
             of
             it's
             Notion
             ;
             to
             a
             Physical
             one
             ,
             which
             is
             wholly
             grounded
             on
             the
             Nature
             of
             Causes
             .
             Lastly
             ,
             This
             Thesis
             is
             manifestly
             convicted
             of
             Folly
             ,
             by
             the
             Consent
             of
             all
             Mankind
             ,
             and
             even
             of
             themselves
             too
             ,
             who
             do
             all
             of
             them
             
               lay
               means
            
             for
             the
             Effects
             they
             aim
             at
             .
             Nor
             could
             the
             World
             continue
             or
             subsist
             if
             this
             whimsical
             Doctrine
             
             stands
             ;
             as
             by
             applying
             it
             to
             a
             Harvest
             next
             year
             ,
             the
             using
             ways
             for
             Trade
             and
             Traffick
             ,
             or
             for
             defending
             our
             Country
             ,
             and
             a
             thousand
             such
             particulars
             ,
             does
             manifestly
             appear
             :
             For
             either
             
               Success
               will
               follow
            
             or
             
               not
               follow
            
             ;
             whither
             we
             endeavour
             or
             not
             endeavour
             to
             lay
             Means
             for
             such
             Effects
             ;
             which
             consideration
             will
             also
             help
             to
             cure
             those
             weak
             Discoursers
             who
             so
             perplex
             their
             thought
             about
             Predestination
             :
             All
             which
             depend
             on
             the
             same
             Principles
             ;
             and
             can
             disrellish
             no
             Man
             ,
             unless
             he
             be
             offended
             ,
             that
             GOD
             is
             the
             
               First
               Cause
            
             ,
             and
             that
             Good
             comes
             to
             us
             from
             Him
             by
             Second
             Causes
             laid
             in
             the
             Best
             Order
             imaginable
             .
          
           
             But
             in
             how
             different
             a
             manner
             does
             our
             way
             of
             Philosophy
             discourse
             of
             GOD's
             Ordinary
             Providence
             from
             that
             of
             those
             other
             Philosophers
             ,
             and
             particularly
             from
             that
             of
             the
             Ideists
             !
             It
             puts
             no
             blind
             Suppositions
             nor
             Conceits
             taken
             from
             Fancy
             ;
             but
             is
             entirely
             built
             on
             Principles
             ,
             and
             such
             Principles
             as
             are
             either
             Self-Evident
             ,
             or
             so
             neerely
             remov'd
             from
             them
             ,
             that
             they
             are
             easily
             reducible
             thither
             ,
             viz.
             [
             Every
             Thing
             
               acts
               as
               it
               is
            
             ;
             and
             therefore
             is
             a
             Proper
             Cause
             to
             the
             Effect
             it
             produces
             .
             Distinct
             Essences
             have
             Distinct
             Powers
             ;
             and
             ,
             those
             Powers
             ,
             when
             pusht
             forwards
             by
             Motion
             must
             actually
             work
             on
             their
             Immediate
             Patients
             ;
             and
             this
             ,
             according
             to
             the
             Nature
             of
             their
             several
             Essences
             .
             Every
             Thing
             ,
             except
             the
             
               First
               Cause
            
             ,
             is
             an
             Effect
             ;
             and
             ,
             as
             
               no
               Effect
            
             can
             be
             without
             Something
             to
             effect
             it
             ,
             so
             no
             Determinate
             ,
             or
             such
             an
             Effect
             ,
             can
             be
             ,
             without
             a
             Determinate
             ,
             or
             
               Proper
               Cause
            
             .
             ]
             Thus
             is
             the
             Course
             of
             GOD's
             Providence
             in
             administring
             the
             World
             ,
             shown
             to
             be
             (
             a●
             becomes
             the
             All-wise
             Contriver
             of
             it
             ,
             )
             
               Orderly
               ,
               Steady
               ,
               Coherent
            
             ,
             and
             
               all
               of
               a
               piece
            
             .
             From
             these
             Footsteps
             of
             the
             Divine
             Wisdom
             imprinted
             on
             Creatures
             ,
             we
             
             
             
             gain
             all
             our
             Science
             ;
             either
             proceeding
             
               a
               priori
            
             from
             
               Proper
               Causes
            
             to
             their
             
               Proper
               Effects
            
             ,
             or
             
               a
               posteriori
            
             from
             
               Proper
               Effects
            
             to
             their
             
               Proper
               Causes
            
             ;
             only
             which
             ways
             of
             Discoursing
             can
             beget
             True
             Science
             .
             Whence
             the
             Cartesians
             who
             decline
             that
             Method
             ;
             and
             ,
             contrary
             to
             all
             Logick
             and
             Common
             Sense
             ,
             (
             which
             oblige
             us
             to
             argue
             from
             what
             's
             
               better
               known
            
             ,
             to
             what
             's
             Unknown
             or
             
               less
               known
            
             )
             instead
             of
             proving
             their
             Theses
             from
             the
             Nature
             of
             Things
             ,
             do
             introduce
             Arbitrary
             and
             Voluntary
             Reasons
             for
             Effects
             ;
             and
             to
             palliate
             their
             Ignorance
             ,
             pretend
             that
             
               GOD
               Wills
            
             such
             or
             such
             an
             Effect
             should
             follow
             ,
             which
             Will
             of
             his
             they
             neither
             prove
             nor
             can
             prove
             ,
             nor
             go
             about
             to
             prove
             :
             And
             when
             their
             Arguments
             are
             Destitute
             of
             Connexion
             ,
             they
             put
             GOD
             to
             Annex
             one
             thing
             to
             another
             ,
             as
             their
             Necessity
             ,
             when
             they
             are
             at
             a
             Non-plus
             ,
             requires
             ;
             such
             Men
             I
             say
             ,
             who
             affect
             this
             way
             frequently
             ,
             and
             advance
             many
             Wild
             and
             Unprov'd
             Suppositions
             at
             their
             pleasure
             gratis
             ,
             are
             hence
             convicted
             to
             be
             no
             Philosophers
             ;
             but
             to
             obstruct
             the
             Common
             Road
             to
             Science
             ;
             and
             seem
             to
             bid
             Defiance
             to
             all
             
               Principles
               ,
               Connexion
            
             ,
             and
             Common
             
               Logick
               ;
               sham
            
             all
             Philosophy
             and
             Science
             too
             ;
             and
             set
             up
             in
             their
             stead
             ,
             a
             Gentile
             Farce
             of
             Witty
             ,
             Groundless
             ,
             and
             Unconnected
             Talk.
             
          
           
             But
             to
             leave
             them
             and
             return
             to
             our
             own
             Doctrine
             ,
             and
             the
             consequences
             of
             it
             ;
             Hence
             ,
             with
             an
             easie
             Reflexion
             ,
             may
             be
             gather'd
             ,
             how
             all
             Truths
             are
             necessarily
             
               in
               one
               another
            
             ,
             as
             links
             in
             the
             same
             Chain
             of
             Causes
             ;
             and
             ,
             therefore
             ,
             may
             all
             be
             seen
             
               at
               once
            
             by
             the
             Soul
             ,
             when
             she
             comes
             to
             enjoy
             the
             Priviledge
             of
             a
             
               Pure
               Act
            
             ,
             is
             
               above
               Time
            
             ,
             and
             no
             longer
             ty'd
             to
             the
             slow
             Motion
             of
             Corporeal
             Phantasms
             in
             performing
             ●er
             Operations
             .
          
           
           
             Having
             thus
             laid
             open
             the
             Deviations
             of
             other
             Mistaking
             Speculaters
             ,
             let
             us
             ,
             my
             Soul
             ,
             recommended
             to
             our Self
             ,
             and
             to
             our
             
             Readers
             to
             take
             heed
             lest
             we
             run
             counter
             in
             our
             Practice
             to
             the
             Truth
             we
             which
             have
             Evinced
             and
             Establisht
             .
             Since
             then
             all
             Nature
             and
             Evident
             Reason
             consent
             to
             tell
             us
             ,
             that
             every
             Essence
             has
             such
             an
             Operation
             as
             is
             Peculiar
             and
             Prop●r
             to
             it
             's
             Nature
             ,
             and
             our
             Essence
             is
             Rationality
             ;
             let
             not
             us
             be
             guilty
             of
             that
             worst
             Singularity
             ,
             to
             act
             contrary
             to
             our
             Essence
             ,
             and
             degenerate
             from
             our
             Nature
             by
             acting
             ▪
             Irrationally
             ,
             and
             this
             in
             the
             Highest
             Degrce
             .
             The
             Chief
             Powers
             of
             our
             Rational
             Being
             are
             our
             Understanding
             and
             our
             Will.
             The
             Primary
             Operation
             of
             the
             First
             is
             to
             see
             or
             know
             TRUTH
             ,
             and
             that
             of
             the
             later
             is
             to
             pursue
             GOOD
             :
             And
             Metaphysicks
             has
             Demonstrated
             to
             us
             clearly
             ,
             that
             nothing
             but
             the
             Knowledge
             of
             an
             
               Infinite
               Truth
            
             can
             satisfie
             the
             One
             ,
             and
             the
             Possession
             of
             an
             
               Infinite
               Good
            
             satiate
             the
             other
             ;
             as
             also
             that
             neither
             of
             these
             can
             possibly
             be
             had
             save
             only
             in
             the
             Unveiled
             Sight
             of
             the
             First-Being
             ,
             the
             Glorious
             and
             Glorifying
             DEITY
             .
             Let
             it
             then
             be
             our
             not
             only
             Principal
             ,
             but
             (
             in
             Comparison
             )
             Only
             care
             to
             cultivate
             those
             Dispositions
             of
             our
             Will
             ,
             which
             we
             have
             Demonstrated
             to
             be
             the
             only
             Steps
             by
             which
             we
             may
             ascend
             to
             Eternal
             Happiness
             ;
             and
             to
             r●●t
             out
             th●se
             Inordinate
             Affections
             for
             Creatures
             ,
             which
             indispose
             us
             for
             Heaven
             ;
             and
             ,
             consequently
             ,
             after
             they
             have
             turmoil'd
             and
             vext
             us
             
               here
               ,
               must
            
             render
             us
             ,
             after
             this
             short
             life
             ,
             
               Eternally
               most
               miserable
            
             :
             To
             this
             end
             ,
             let
             us
             make
             that
             use
             of
             our
             Understanding
             ,
             as
             ,
             by
             due
             consideration
             ,
             to
             advance
             these
             Speculative
             Knowledges
             we
             
             ●…ve
             gain'd
             here
             ,
             into
             conformable
             Practical
             Iudgments
             ,
             or
             Virtuous
             Affections
             .
             Which
             ,
             as
             it
             was
             the
             
               Chief
               Intention
            
             of
             the
             Author
             ,
             so
             it
             shall
             be
             ●●s
             Prayer
             it
             may
             work
             that
             
               Best
               Effect
            
             upon
             his
             Readers
             .
          
        
      
       
         
         
         
           A
           Rational
           Explication
           OF
           THE
           MYSTERY
           OF
           THE
           MOST
           
             BLESSED
             TRINITY
          
           .
        
         
           
             The
             PREFACE
             .
          
           
             1.
             
             HAVING
             ,
             as
             I
             hop't
             ,
             settled
             the
             Way
             of
             Exact
             Reasoning
             in
             my
             METHOD
             
               to
               Science
            
             ;
             and
             reduced
             the
             Notions
             ,
             of
             which
             we
             make
             use
             in
             more
             Sublime
             Subjects
             ,
             to
             a
             Distinctness
             in
             my
             METAPHYSICKS
             ;
             I
             cast
             about
             to
             find
             out
             some
             Particular
             Point
             ,
             to
             which
             ,
             as
             a
             Proper
             Instance
             ,
             I
             might
             apply
             my
             Speculative
             Productions
             ;
             and
             ,
             thence
             ,
             manifest
             that
             they
             were
             not
             
               high-flown
               Fancies
            
             ,
             as
             some
             incompetent
             Readers
             may
             imagine
             ,
             but
             Solid
             and
             Useful
             
             Truths
             .
             Nor
             could
             there
             need
             any
             Long
             Enquiry
             to
             make
             my
             Thoughts
             come
             to
             a
             Determination
             .
             I
             had
             ,
             to
             my
             great
             trouble
             ,
             observ'd
             how
             rudely
             the
             Mystery
             of
             the
             most
             
               B.
               Trinity
            
             had
             been
             attackt
             of
             late
             by
             some
             Witty
             and
             Fanciful
             Gentlemen
             ;
             and
             had
             received
             Information
             also
             ,
             that
             the
             Boasts
             of
             their
             wonderful
             Performances
             by
             the
             way
             of
             Reason
             ,
             had
             given
             great
             Advantages
             to
             Deists
             and
             Atheists
             ;
             who
             ,
             siding
             with
             them
             ,
             did
             thence
             take
             occasion
             to
             ridicule
             Christianity
             ,
             whose
             prime
             Fundamental
             ,
             was
             (
             as
             they
             pretended
             )
             a
             piece
             of
             Pure
             Nonsense
             .
             I
             saw
             very
             clearly
             ,
             that
             all
             their
             Objections
             proceeded
             upon
             most
             
               gross
               Mistakes
            
             ;
             and
             (
             which
             I
             am
             loath
             to
             say
             )
             from
             Unskillfulness
             in
             Logick
             ,
             or
             the
             Rules
             of
             Right
             Reasoning
             ;
             and
             from
             perfect
             Ignorance
             in
             Metaphysicks
             :
             The
             former
             of
             which
             ,
             by
             Distinguishing
             exactly
             our
             several
             Notions
             or
             Respects
             ,
             is
             to
             give
             us
             Light
             to
             know
             what
             is
             truly
             a
             Contradiction
             ,
             what
             not
             ;
             and
             the
             other
             ,
             instructs
             us
             how
             we
             are
             to
             discourse
             of
             the
             
               First
               Being
            
             and
             his
             Attributes
             .
             The
             Principles
             and
             Deductions
             in
             which
             Sciences
             being
             in
             so
             high
             a
             Degree
             Evident
             ,
             I
             could
             not
             but
             
               discover
               clearly
            
             ,
             and
             therefore
             ,
             (
             the
             weight
             of
             the
             Circumstance
             requiring
             it
             ,
             )
             I
             dare
             
               confidently
               declare
            
             ,
             and
             offer
             to
             maintain
             ,
             that
             all
             their
             Objections
             against
             that
             Mystery
             are
             not
             only
             perfectly
             Groundless
             ,
             but
             when
             they
             come
             to
             be
             sifted
             and
             examin'd
             by
             those
             Tests
             of
             
               True
               Reason
            
             ,
             extreamly
             Weak
             even
             to
             Childishness
             .
          
           
             2.
             
             And
             ,
             indeed
             ,
             they
             deliver
             those
             Objections
             of
             theirs
             in
             so
             sleight
             a
             Manner
             ,
             as
             if
             themselves
             made
             account
             they
             writ
             to
             none
             but
             half-witted
             Readers
             ;
             who
             stand
             ready
             to
             give
             up
             their
             Assent
             ,
             
             upon
             every
             Pretty
             and
             Plausible
             Saying
             that
             surprizes
             their
             Ignorance
             ,
             or
             pleases
             their
             Fancy
             .
             ●or
             ,
             not
             so
             much
             as
             
               One
               Principle
            
             do
             they
             lay
             ;
             ●or
             observe
             any
             steady
             Tenour
             in
             Deducing
             any
             Determinate
             Conclusion
             .
             Nay
             ,
             they
             do
             not
             so
             much
             as
             
               Distinguish
               exactly
            
             those
             Notions
             which
             belong
             to
             the
             Subject
             in
             Dispute
             ,
             much
             less
             Define
             them
             ;
             nor
             state
             the
             Question
             liquidly
             and
             clearly
             ;
             but
             fall
             to
             work
             hastily
             ,
             propose
             the
             Point
             crudely
             ,
             and
             descant
             upon
             it
             
               superficially
               ,
               confusedly
            
             ,
             and
             ●amblingly
             ;
             only
             they
             take
             care
             to
             use
             some
             little
             Wit
             in
             the
             Expression
             :
             As
             if
             they
             presum'd
             ,
             that
             either
             there
             are
             no
             Praecognoscenda
             ,
             requisite
             to
             explicate
             or
             Determine
             such
             a
             Sublime
             Point
             ;
             or
             else
             ,
             that
             every
             ordinary
             Reader
             knows
             them
             by
             ●nstinct
             ,
             already
             .
             Now
             what
             Man
             of
             Sense
             can
             they
             hope
             to
             satisfie
             by
             such
             a
             shallow
             way
             of
             Discoursing
             ;
             much
             less
             the
             
               Learned
               Divines
               of
               the
               Universities
            
             ,
             to
             whom
             they
             take
             the
             Boldness
             to
             address
             their
             Pamphlets
             .
             Certainly
             ,
             when
             the
             Thesis
             is
             of
             so
             Soveraign
             a
             Nature
             ,
             we
             ought
             ,
             if
             ever
             ,
             proceed
             with
             all
             the
             Accuracy
             Imaginable
             .
             Nor
             does
             only
             the
             Intrinsick
             Merit
             and
             Weight
             of
             the
             Subject
             in
             hand
             demand
             this
             of
             them
             ,
             but
             also
             the
             care
             of
             their
             own
             Reputation
             obliges
             them
             to
             it
             .
          
           
             3.
             
             For
             the
             Point
             it self
             is
             of
             that
             
               Vast
               Concern
            
             ,
             that
             either
             it
             must
             (
             in
             case
             it
             be
             True
             )
             render
             the
             Deniers
             of
             it
             most
             Ungrateful
             ,
             Impious
             and
             Blasphemous
             ,
             in
             Degrading
             our
             Infinite
             GOD
             ,
             Blessed
             for
             evermore
             ,
             who
             ,
             to
             save
             Mankind
             ,
             so
             mercifully
             condescended
             to
             take
             our
             Nature
             upon
             Him
             ,
             into
             the
             Abject
             condition
             of
             a
             
               meer
               Creature
            
             ,
             made
             of
             Nothing
             ,
             and
             therefore
             
               Next
               to
               Nothing
            
             ;
             or
             else
             ,
             if
             it
             be
             ,
             (
             as
             they
             pretend
             )
             False
             ,
             it
             must
             
             lay
             the
             Horrible
             Blemish
             of
             being
             Idolatrous
             in
             the
             Highest
             Degree
             ,
             upon
             the
             Christian
             Church
             for
             so
             many
             Ages
             :
             Nay
             ,
             farther
             ,
             it
             must
             Unchurch
             her
             absolutely
             ,
             and
             make
             her
             no
             better
             than
             a
             
               Synagogue
               of
               Sathan
            
             ;
             since
             she
             builds
             the
             main
             Body
             of
             all
             her
             Faith
             on
             the
             Profession
             of
             Christ's
             Divinity
             ;
             whom
             she
             
               adores
               daily
            
             and
             most
             Devoutly
             ;
             and
             this
             ,
             not
             with
             a
             Relative
             but
             a
             Terminative
             Divine
             Worship
             ;
             nay
             makes
             Him
             the
             Alpha
             and
             Omega
             ,
             the
             
               First
               Beginning
            
             and
             
               Last
               End
            
             of
             all
             things
             .
             Whence
             follows
             ,
             that
             the
             most
             Loose
             Lati●ndinarian
             cannot
             ,
             with
             any
             show
             of
             Sense
             ,
             clap
             both
             these
             two
             Parties
             ,
             Ours
             ,
             and
             Theirs
             ,
             i●to
             one
             Compound
             
               Christian
               Church
            
             .
             'T
             is
             true
             ,
             we
             do
             both
             of
             us
             acknowledge
             the
             
               Word
               [
               CHRIST
               ;
            
             ]
             but
             the
             Thing
             we
             mean
             by
             that
             Word
             or
             the
             Sense
             of
             it
             ,
             as
             it
             is
             taken
             by
             us
             both
             respectively
             ,
             is
             as
             Infinitely
             Distant
             as
             is
             the
             Meaning
             of
             those
             words
             [
             GOD
             ]
             and
             a
             [
             
               meer
               Man
            
             ,
             ]
             or
             those
             of
             a
             Creatour
             and
             a
             Creature
             ;
             and
             certainly
             ,
             Faith
             ,
             signifying
             our
             Tene●s
             ,
             is
             not
             a
             meer
             Sound
             ,
             but
             Sense
             .
             I
             say
             not
             this
             to
             widen
             any
             Breaches
             ,
             which
             I
             have
             been
             ever
             ready
             and
             zealous
             to
             close
             and
             heal
             ;
             but
             to
             let
             the
             Anti-Trinitarians
             see
             how
             vast
             a
             Division
             they
             have
             made
             in
             the
             Christian
             Church
             ;
             or
             rather
             ,
             how
             absolutely
             they
             have
             by
             Schism
             and
             Heresie
             cut
             off
             themselves
             from
             it
             :
             And
             no
             Balm
             of
             Charity
             ,
             or
             Surgery
             of
             Discipline
             ,
             are
             able
             to
             cure
             such
             wide
             Wounds
             ,
             or
             re-unite
             such
             Members
             to
             the
             Body
             ,
             which
             are
             not
             only
             Separated
             from
             a
             Vital
             Communication
             with
             it
             ,
             but
             Mortify'd
             by
             Obstinacy
             .
             For
             the
             True
             Church
             of
             Christ
             acknowledges
             
               no
               Other
            
             Means
             ,
             nor
             any
             other
             Name
             under
             Heaven
             ,
             by
             which
             she
             hopes
             for
             Salvation
             ,
             but
             that
             of
             
               Iesus
               Christ
            
             ,
             
             GOD
             -
             and-Man
             ;
             which
             these
             Men
             do
             utterly
             re●●unce
             and
             abominate
             .
          
           
             4.
             
             I
             am
             not
             to
             doubt
             ,
             but
             divers
             of
             those
             Gentlemen
             who
             impugn
             this
             Article
             of
             Christian
             Faith
             
               ●●ant
               well
            
             ;
             nothing
             being
             more
             contrary
             to
             my
             Genius
             ,
             than
             to
             pass
             Judgment
             upon
             Men's
             Intentions
             when
             I
             see
             not
             their
             Hearts
             .
             Wherefore
             ,
             I
             am
             to
             hope
             ,
             that
             since
             they
             have
             appeal'd
             to
             the
             Way
             of
             Reason
             ,
             they
             will
             submit
             the
             Tryal
             and
             Decision
             of
             their
             Cause
             to
             the
             Umpire
             Themselves
             have
             chosen
             .
             Which
             if
             they
             please
             to
             do
             ,
             I
             dare
             assure
             my
             Readers
             it
             will
             be
             impossible
             the
             Controversie
             should
             hover
             ,
             or
             be
             
               long
               Depending
            
             .
             I
             have
             set
             them
             a
             Sample
             what
             Method
             they
             may
             take
             ,
             if
             they
             sincerely
             and
             impartially
             aim
             at
             Truth
             .
             To
             this
             end
             ,
             I
             lay
             my
             Principles
             ;
             which
             I
             will
             vouch
             and
             maintain
             to
             be
             Evident
             ,
             and
             far
             from
             
               Gratuitous
               Suppositions
            
             .
             I
             state
             the
             Question
             ;
             I
             clear
             the
             words
             ,
             of
             which
             we
             are
             to
             make
             use
             ,
             from
             Ambiguity
             ;
             and
             ,
             by
             this
             means
             ,
             I
             make
             a
             
               Clear
               Stage
            
             for
             both
             Parties
             :
             Let
             them
             do
             the
             same
             ,
             and
             it
             will
             be
             impossible
             that
             Endless
             Wrangle
             should
             defeat
             the
             Expectation
             of
             our
             Readers
             ,
             or
             the
             Victory
             of
             Truth
             hang
             long
             in
             Suspense
             .
          
           
             5.
             
             If
             any
             blame
             me
             for
             being
             
               too
               Exact
            
             :
             First
             ,
             I
             am
             not
             asham'd
             to
             declare
             ,
             that
             it
             was
             my
             Full
             Intention
             to
             bend
             my
             utmost
             endeavours
             to
             settle
             this
             Point
             so
             Unanswerably
             ,
             as
             far
             as
             it
             depends
             on
             the
             
               Way
               of
               Reason
            
             ,
             that
             the
             Opposition
             against
             it
             may
             never
             rise
             again
             to
             pester
             and
             divide
             the
             Church
             ,
             nor
             prejudice
             the
             Eternal
             Salvation
             of
             Mankind
             .
             Next
             ,
             I
             must
             own
             ,
             that
             it
             is
             Uneasie
             to
             me
             ,
             when
             I
             am
             to
             maintain
             any
             Truth
             ,
             not
             to
             lay
             my
             Principles
             first
             ,
             and
             take
             care
             they
             be
             Evident
             :
             And
             ,
             unless
             I
             do
             this
             ,
             I
             am
             still
             dissatisfied
             
             with
             my self
             ;
             and
             afraid
             lest
             some
             Plausible
             Fancy
             should
             lead
             me
             astray
             from
             the
             Truth
             ,
             and
             make
             me
             stumble
             into
             some
             Errour
             .
             The
             greatest
             Wits
             and
             most
             Learned
             Scholars
             living
             are
             liable
             to
             fall
             ,
             if
             they
             want
             these
             Supports
             ;
             which
             ,
             and
             only
             which
             ,
             can
             enable
             our
             Reason
             to
             take
             
               Firm
               Steps
            
             ,
             and
             keep
             it
             on
             it's
             Leggs
             Upright
             .
             Whence
             if
             be
             a
             Fault
             ,
             I
             hope
             it
             is
             a
             
               good
               one
            
             :
             At
             least
             ,
             I
             have
             been
             since
             my
             riper
             years
             ,
             so
             enur'd
             to
             it
             ,
             that
             I
             must
             confess
             I
             cannot
             help
             it
             ;
             nor
             would
             I
             ,
             if
             I
             could
             .
          
           
             5.
             
             Indeed
             ,
             were
             there
             none
             that
             Impugn'd
             Reveal'd
             Faith
             ,
             it
             would
             be
             Needless
             in
             that
             case
             to
             be
             at
             the
             Expence
             of
             so
             much
             Time
             and
             Pains
             to
             Defend
             it
             .
             It
             would
             argue
             a
             Quarrelsome
             and
             Vapouring
             humour
             ,
             in
             any
             Man
             ,
             to
             begin
             a
             Polemical
             Contest
             when
             none
             oppos'd
             him
             ;
             and
             in
             a
             Bravado
             to
             arm
             himself
             Cap-a-pee
             ,
             and
             
               bid
               Defiance
            
             to
             all
             the
             World
             when
             he
             has
             never
             an
             Enemy
             .
             In
             such
             a
             Happy
             State
             of
             the
             Church
             ,
             Christian
             Faith
             would
             descend
             peaceably
             and
             undisturbedly
             ,
             there
             being
             none
             who
             oppos'd
             it
             ;
             and
             all
             Disputes
             about
             it
             would
             be
             superseded
             ,
             or
             rather
             prevented
             .
             But
             ,
             when
             (
             as
             is
             our
             Unhappy
             Condition
             )
             Witty
             and
             Acute
             Men
             do
             exert
             their
             utmost
             Efforts
             ,
             and
             employ
             all
             the
             Skill
             ,
             Art
             and
             Learning
             they
             are
             Masters
             of
             ,
             to
             overthrow
             the
             most
             Fundamental
             Articles
             of
             Christian
             Faith
             ;
             and
             Others
             make
             use
             of
             their
             Errours
             and
             Objections
             ,
             to
             subvert
             the
             Whole
             Body
             of
             
               Reveal'd
               Religion
            
             ;
             and
             pretend
             to
             maintain
             that
             the
             most
             Sacred
             Truths
             which
             GOD
             Himself
             has
             told
             us
             ,
             are
             Perfect
             Nonsense
             ,
             Lies
             and
             Contradictions
             ;
             't
             is
             a
             most
             necessary
             Duty
             in
             us
             to
             make
             use
             of
             the
             Maxims
             of
             Right
             Reason
             to
             confute
             their
             Paralogisms
             ,
             and
             to
             apply
             
             the
             most
             Solid
             and
             Deep
             Principles
             of
             
               True
               ●…rning
            
             ,
             to
             baffle
             the
             Attempts
             of
             that
             Vain
             and
             ●…allow
             Philosophy
             ,
             which
             they
             make
             us
             of
             to
             ●…ack
             those
             Divine
             Oracles
             .
             None
             can
             show
             ●●●t
             Faith
             is
             not
             
               Contradictory
               to
               Reason
            
             ,
             (
             which
             is
             ●hat's
             objected
             )
             but
             by
             using
             those
             Knowledges
             which
             show
             it
             
               is
               Conformable
               to
               it
            
             .
             And
             ,
             since
             Faith
             cannot
             explicate
             Faith
             ;
             it
             must
             either
             be
             Explicated
             ,
             that
             is
             ,
             (
             in
             our
             case
             )
             Defended
             by
             the
             Clear
             Principles
             of
             
               Reflecting
               Reason
            
             ,
             (
             or
             by
             True
             Philosophy
             ;
             )
             or
             it
             cannot
             ,
             by
             the
             way
             of
             Reason
             ,
             be
             Defended
             
               at
               all
            
             .
          
           
             6.
             
             Each
             single
             word
             in
             which
             Faith
             was
             deliver'd
             ,
             must
             ,
             indeed
             ,
             have
             been
             Clearly
             Intelligible
             to
             the
             Faithful
             ,
             and
             enable
             them
             to
             know
             what
             it
             is
             they
             are
             to
             believe
             .
             But
             a
             Believer
             and
             an
             Explicater
             are
             very
             Distinct
             Things
             .
             The
             former
             has
             no
             more
             to
             do
             but
             to
             submit
             to
             an
             Authority
             which
             he
             either
             knows
             or
             judges
             will
             not
             deceive
             him
             ;
             pretending
             no
             Skill
             or
             Knowledge
             ,
             more
             than
             to
             understand
             the
             bare
             signification
             of
             the
             words
             in
             which
             Faith
             is
             conceiv'd
             ;
             But
             an
             Explicater
             is
             to
             use
             all
             the
             Skill
             and
             Art
             he
             has
             to
             show
             the
             Points
             of
             Faith
             Agreeable
             to
             such
             Other
             Truths
             as
             indifferent
             Mankind
             admits
             ;
             at
             least
             ,
             such
             as
             he
             can
             ,
             by
             Dint
             of
             Reason
             ,
             force
             his
             Adversary
             to
             grant
             ;
             that
             ,
             so
             ,
             he
             may
             comfort
             and
             strengthen
             Faith
             ,
             and
             make
             it
             more
             Lively
             and
             Operative
             in
             the
             Hearts
             of
             the
             more
             Intelligent
             Believers
             ;
             and
             withall
             ,
             Defend
             it
             from
             being
             Opposite
             to
             Right
             Reason
             ,
             against
             the
             Cavils
             of
             Unbelievers
             who
             impugn
             it
             upon
             that
             score
             .
             But
             the
             main
             Advantage
             which
             an
             Explicater
             of
             Faith
             ,
             who
             follows
             the
             Principles
             of
             True
             Reason
             ,
             or
             True
             Philosophy
             ,
             will
             gain
             by
             this
             Exact
             
             way
             of
             Discoursing
             ,
             is
             this
             ;
             that
             ,
             Let
             him
             settle
             his
             Principles
             first
             ,
             and
             show
             them
             to
             be
             Evident
             ;
             Let
             him
             state
             the
             Question
             clearly
             ,
             and
             explain
             the
             Meaning
             of
             the
             Terms
             or
             Words
             ,
             which
             concern
             that
             Question
             ,
             or
             are
             made
             use
             of
             in
             Discoursing
             of
             it
             ;
             and
             then
             applying
             them
             to
             the
             Point
             in
             hand
             ,
             show
             it's
             Consonancy
             to
             those
             Principles
             ;
             (
             all
             which
             I
             shall
             here
             endeavour
             ;
             )
             and
             ,
             when
             he
             has
             done
             this
             ,
             let
             him
             peremptorily
             Challenge
             his
             Adversary
             to
             take
             the
             same
             Decisive
             Method
             to
             prove
             his
             Negative
             Tenet
             ;
             and
             it
             will
             quickly
             appear
             ,
             that
             the
             Maintainer
             of
             Falshood
             (
             his
             Cause
             not
             bearing
             such
             a
             Test
             )
             will
             either
             decline
             this
             only-satisfactory
             Manner
             of
             Discourse
             ;
             in
             which
             case
             ,
             he
             will
             ,
             in
             effect
             ,
             plainly
             confess
             that
             what
             he
             maintains
             
               is
               not
               True
            
             ;
             Or
             ,
             if
             he
             happens
             to
             be
             so
             Adventurous
             as
             to
             Attempt
             it
             ,
             his
             Principles
             will
             easily
             be
             seen
             to
             be
             so
             Unlike
             what
             they
             pretended
             to
             be
             ,
             and
             so
             Unworthy
             that
             Name
             ,
             that
             all
             
               Men
               of
               Sense
            
             will
             quickly
             discern
             that
             his
             Cause
             has
             only
             
               Superficial
               Fancy
            
             ,
             and
             not
             True
             and
             
               Solid
               Reason
            
             to
             support
             it
             .
          
        
         
           
           
             SECT
             .
             I.
             
          
           
             
               Preliminaries
               Fore-lay'd
               ,
               as
               Principles
               ,
               to
               the
               Explication
               of
               this
               Mystery
               .
            
          
           
             §
             .
             1.
             
             Pr●●
             .
             I.
             CLearness
             being
             the
             most
             necessary
             Qualification
             of
             all
             others
             for
             an
             Explication
             ,
             we
             are
             first
             to
             reflect
             ,
             that
             All
             our
             Clear
             and
             Distinct
             Knowledges
             of
             any
             thing
             whatever
             depend
             on
             this
             Principle
             ,
             that
             
               Our
               Soul
               works
               by
               Abstracted
               or
               Inadequate
               Conceptions
            
             ;
             which
             she
             frames
             ,
             or
             ●as
             ,
             of
             the
             whole
             Thing
             .
             This
             is
             granted
             ,
             I
             think
             ,
             by
             all
             Men
             of
             Learning
             ;
             and
             is
             ,
             in
             a
             manner
             Self-Evident
             .
             For
             ,
             let
             us
             take
             any
             Whole
             Thing
             ,
             
               v.
               g.
            
             an
             Orange
             ;
             and
             we
             may
             find
             that
             we
             make
             many
             Several
             Conceptions
             of
             it
             ,
             viz.
             That
             it
             is
             Round
             ,
             Yellow
             ,
             Heavy
             ,
             Juicy
             ,
             &c.
             which
             tho'
             they
             all
             belong
             Intrinsecally
             to
             that
             one
             Thing
             ,
             and
             therefore
             we
             mean
             them
             all
             Confusedly
             when
             we
             name
             
               That
               Thing
            
             ;
             yet
             ,
             we
             cannot
             discourse
             Clearly
             and
             Distinctly
             of
             any
             one
             of
             them
             ,
             while
             we
             conceive
             them
             as
             Ioyn'd
             with
             great
             Multitudes
             of
             others
             ,
             no
             ,
             not
             so
             much
             as
             with
             one
             of
             those
             Others
             .
             For
             ,
             how
             can
             we
             know
             that
             Object
             Distinctly
             which
             is
             
               not
               Distinct
            
             it self
             ,
             as
             being
             not
             yet
             Distinguisht
             .
             Now
             ,
             't
             is
             only
             our
             Understanding
             that
             Distinguishes
             it
             into
             those
             
               Distinct
               Parts
            
             or
             
               Inadequate
               Conceptions
            
             of
             it
             .
             Wherefore
             ,
             we
             cannot
             Discourse
             of
             any
             Thing
             Clearly
             ,
             or
             Distinctly
             ,
             until
             we
             have
             first
             represented
             it
             to
             our
             Minds
             with
             such
             a
             Distinction
             ,
             by
             making
             many
             
             
               Distinct
               ,
               Abstracted
            
             ,
             or
             Inadequate
             Notions
             of
             it
             .
          
           
             2.
             
             Prel
             .
             II.
             Having
             found
             or
             made
             those
             Inadequate
             Conceptions
             ,
             we
             are
             next
             to
             
               Discourse
               consequently
            
             of
             each
             of
             those
             Considerations
             of
             the
             Thing
             ,
             without
             mingling
             them
             with
             Others
             .
             For
             to
             what
             end
             should
             we
             Distinguish
             our
             Notions
             in
             order
             to
             discourse
             Clearly
             ,
             if
             we
             do
             not
             
               keep
               them
               Distinct
            
             ;
             but
             ,
             by
             Confounding
             them
             afterwards
             ,
             Distract
             our
             Thoughts
             ,
             and
             draw
             them
             (
             in
             despite
             both
             of
             Nature
             and
             Art
             )
             into
             Different
             Considerations
             
               at
               once
            
             ;
             which
             must
             needs
             hinder
             us
             from
             seeing
             any
             one
             of
             them
             Clearly
             ?
             Whence
             all
             the
             most
             Exact
             Discoursers
             do
             carefully
             observe
             and
             follow
             this
             Rule
             .
             For
             ,
             the
             Mathematicians
             treat
             of
             Bodies
             
               as
               Long
            
             ,
             (
             or
             of
             Lines
             )
             without
             considering
             them
             ,
             at
             the
             same
             time
             ,
             as
             Broad
             ;
             and
             of
             their
             Breadth
             ,
             without
             considering
             them
             as
             Deep
             ,
             or
             according
             to
             all
             the
             Three
             Dimensions
             ;
             tho'
             ,
             in
             Nature
             ,
             no
             One
             of
             them
             is
             found
             without
             all
             the
             rest
             :
             And
             ,
             in
             case
             they
             did
             otherwise
             ,
             their
             Discourses
             could
             never
             proceed
             endways
             ,
             nor
             be
             Clear
             and
             Evident
             ;
             being
             ,
             indeed
             ,
             in
             that
             case
             ,
             nothing
             but
             a
             meer
             Ramble
             from
             one
             Question
             to
             another
             ,
             while
             they
             speak
             sometimes
             of
             one
             ,
             sometimes
             of
             Another
             Notion
             or
             Subject
             .
          
           
             3.
             
             Prel
             .
             III.
             Therefore
             ,
             when
             we
             Affirm
             and
             Deny
             ,
             according
             to
             Different
             Abstract
             Notions
             ,
             there
             can
             be
             
               no
               show
            
             of
             a
             Contradiction
             .
             For
             these
             
               Abstract
               Notions
            
             being
             
               Different
               Respects
            
             ,
             according
             to
             which
             we
             conceive
             the
             Thing
             diversely
             ;
             and
             ,
             the
             weakest
             Logician
             ,
             and
             every
             Man
             of
             
               Common
               Sense
            
             ,
             being
             so
             wise
             as
             to
             know
             that
             there
             cannot
             possibly
             be
             any
             Contradiction
             unless
             we
             Affirm
             and
             Deny
             ,
             according
             to
             the
             
               Same
               Respect
            
             ;
             
             ●…hing
             can
             be
             more
             Weak
             than
             to
             pretend
             ,
             〈…〉
             in
             such
             a
             case
             ,
             there
             is
             the
             
               least
               show
            
             of
             a
             ●…tradiction
             .
          
           
             4.
             
             Prel
             .
             IV.
             Hence
             one
             of
             those
             Respects
             or
             Consi●●●ations
             of
             the
             Thing
             may
             be
             Deny'd
             of
             the
             other
             ;
             〈…〉
             which
             is
             Equivalent
             ,
             (
             all
             our
             Predications
             when
             we
             speak
             True
             ,
             being
             of
             the
             Thing
             )
             the
             Thing
             ●●
             consider'd
             according
             to
             One
             of
             those
             Respects
             ,
             ●ay
             be
             Deny'd
             of
             it self
             consider'd
             according
             to
             Another
             Respect
             .
             V.
             G.
             The
             
               Same
               Man
            
             may
             be
             both
             a
             Father
             and
             a
             Son
             ;
             but
             that
             Same
             Man
             
             as
             ●●
             is
             a
             Father
             ,
             is
             not
             that
             Man
             as
             he
             is
             a
             Son.
             Otherwise
             (
             the
             Abstractive
             Particle
             [
             as
             ]
             cutting
             ●●
             that
             precise
             Respect
             from
             
               all
               Others
            
             )
             it
             would
             ●●llow
             ,
             that
             the
             Notions
             of
             Father
             and
             Son
             are
             the
             ●ry
             Self-same
             Notion
             or
             Respect
             .
             Whence
             we
             ●●e
             oblig'd
             to
             affirm
             ,
             that
             That
             Man
             as
             he
             is
             a
             Father
             ,
             is
             
               some
               way
            
             Different
             from
             Himself
             as
             he
             ●●●
             Son
             ,
             or
             according
             to
             some
             Notion
             or
             
               Respect
               ,
               viz.
            
             That
             of
             Relation
             :
             Tho'
             he
             be
             still
             the
             same
             according
             to
             the
             Notion
             of
             Ens
             or
             Thing
             ,
             that
             is
             ▪
             the
             
               same
               Man.
            
             
          
           
             5.
             
             Prel
             .
             V.
             Tho'
             the
             Truth
             of
             the
             Propositions
             ,
             or
             Points
             of
             Faith
             are
             made
             known
             to
             us
             by
             
               Supernatural
               Means
            
             ,
             or
             by
             Revelation
             ;
             yet
             ,
             
               each
               single
               word
            
             ,
             in
             which
             they
             were
             deliver'd
             or
             Preacht
             
               at
               first
            
             ,
             must
             be
             such
             as
             was
             in
             use
             then
             and
             there
             ,
             to
             signifie
             our
             
               Natural
               Notions
            
             .
             This
             is
             very
             Evident
             :
             Because
             ,
             unless
             Faith
             had
             been
             deliver'd
             o●
             Preacht
             to
             the
             First
             Faithful
             in
             such
             Language
             a●
             
               every
               one
            
             understood
             ,
             or
             ,
             as
             suted
             with
             their
             Natural
             Notions
             ,
             the
             Hearers
             having
             as
             yet
             no
             Notions
             but
             what
             were
             Natural
             ,
             could
             not
             have
             understood
             what
             had
             been
             told
             them
             ,
             nor
             could
             have
             known
             what
             it
             was
             they
             were
             to
             believe
             .
             
             By
             [
             
               Natural
               Notions
            
             ]
             I
             mean
             those
             which
             we
             have
             by
             Direct
             Impressions
             on
             the
             Senses
             ;
             or
             by
             such
             Reflexion
             as
             the
             Generality
             of
             Mankind
             naturally
             have
             .
             Tho'
             this
             be
             True
             ,
             and
             Faith
             was
             thus
             de●●ver'd
             at
             first
             ,
             yet
             it
             does
             not
             follow
             that
             an
             Explicater
             may
             not
             be
             allow'd
             to
             use
             some
             words
             of
             Art
             ;
             since
             he
             writes
             to
             Learned
             Men.
             
          
           
             6.
             
             Prel
             .
             VI.
             Hence
             ,
             those
             words
             being
             Proper
             to
             express
             Men's
             
               Natural
               Notions
            
             ,
             which
             they
             had
             from
             Creatures
             ,
             to
             signifie
             which
             they
             were
             Agreed
             on
             ,
             and
             Us'd
             by
             Mankind
             in
             that
             place
             ;
             it
             follows
             ,
             that
             when
             we
             apply
             them
             to
             the
             
               Divine
               Nature
            
             ,
             they
             must
             be
             ,
             in
             some
             sort
             ,
             Metaphorical
             ,
             or
             Transferr'd
             thence
             to
             GOD.
             This
             is
             equally
             Evident
             as
             the
             Former
             .
             For
             ,
             since
             their
             Sense
             and
             Meaning
             which
             Men
             impos'd
             on
             them
             
               at
               first
            
             ,
             and
             ,
             in
             which
             they
             Us'd
             them
             
               all
               along
            
             ,
             was
             some
             Created
             Being
             or
             Perfection
             ;
             't
             is
             manifest
             ,
             that
             That
             was
             their
             First
             or
             Proper
             Signification
             ;
             and
             ,
             consequently
             ,
             if
             they
             Apply'd
             them
             to
             GOD
             afterwards
             ,
             (
             without
             which
             ,
             as
             was
             shown
             we
             could
             not
             speak
             of
             
               GOD
               at
               all
            
             ,
             nor
             know
             any
             thing
             of
             Him
             )
             they
             must
             necessarily
             be
             Transferr'd
             from
             Creatures
             to
             GOD
             ;
             which
             is
             to
             be
             Metaphorical
             .
          
           
             7.
             
             Prel
             .
             VII
             .
             Yet
             ,
             when
             Divines
             apply
             such
             Words
             to
             GOD
             ,
             whom
             they
             hold
             to
             be
             
               Infinitely
               Perfect
            
             ;
             they
             cannot
             be
             thought
             to
             Intend
             to
             Transfer
             them
             to
             Him
             ,
             together
             with
             the
             Imperfection
             found
             in
             Creatures
             which
             is
             annext
             to
             their
             First
             Signification
             ;
             and
             ,
             consequently
             ,
             (
             Intention
             and
             Meaning
             being
             the
             same
             Sense
             ,
             )
             they
             cannot
             mean
             to
             apply
             them
             otherwise
             than
             as
             devested
             of
             their
             Imperfections
             :
             So
             that
             the
             Meaning
             or
             Signification
             of
             those
             Words
             ,
             thus
             Apply'd
             ,
             debars
             
             all
             those
             Imperfections
             from
             being
             any
             ●art
             of
             our
             Notion
             ,
             when
             we
             thus
             apply
             them
             .
             ●uch
             are
             the
             Imperfections
             of
             Corporeity
             ,
             and
             〈…〉
             Notions
             which
             arise
             from
             Matter
             ,
             or
             belong
             〈…〉
             it
             :
             As
             also
             all
             Limitedness
             ;
             which
             ,
             tho'
             Essen●ial
             to
             Creatures
             ,
             is
             Repugnant
             to
             the
             
               Divine
               Nature
            
             .
          
           
             8.
             
             Prelim.
             VIII
             .
             Hence
             all
             such
             Words
             ,
             
               thus
               understood
            
             ,
             notwithstanding
             their
             Metaphoricalness
             ,
             are
             Truly
             said
             of
             GOD.
             For
             ,
             since
             by
             §
             .
             7.
             we
             do
             not
             Intend
             to
             Transfer
             to
             GOD
             what
             is
             Imperfect
             in
             the
             Notion
             or
             Meaning
             of
             these
             Words
             ,
             but
             only
             what
             signifies
             some
             Perfection
             ;
             ●nd
             
               All
               Perfection
            
             must
             be
             Truly
             attributed
             to
             Him
             who
             is
             
               Infinitely
               Perfect
            
             ;
             it
             follows
             ,
             that
             all
             such
             words
             ,
             
               thus
               understood
            
             ,
             are
             Truely
             Apply'd
             to
             the
             Divine
             Nature
             .
             Thus
             ,
             when
             our
             Saviour
             
             CHRIST
             ●●
             call'd
             ,
             [
             
               The
               Lamb
               of
               GOD
            
             ,
             ]
             or
             ,
             [
             
               The
               Lyon
               of
               the
               Tribe
               of
               Iudah
               ,
            
             ]
             we
             do
             not
             take
             or
             understand
             those
             Words
             under
             any
             other
             Notion
             signify'd
             by
             [
             Lamb
             ]
             or
             [
             Lion
             ,
             ]
             than
             under
             those
             of
             Meekness
             and
             Fortitude
             .
             Thus
             ,
             when
             Metaphysicians
             apply
             to
             GOD
             ,
             Mercy
             ,
             Justice
             ,
             Power
             ,
             Wisdom
             ,
             &c.
             which
             ,
             as
             found
             in
             our
             Understanding
             ,
             are
             
               Distinct
               Formalities
            
             ,
             of
             which
             One
             is
             not
             the
             other
             ;
             they
             ,
             being
             well
             aware
             that
             the
             Divine
             Nature
             is
             
               One
               most
               Simple
               Formality
            
             ,
             which
             includes
             and
             verif●es
             all
             those
             Attributes
             ,
             do
             therefore
             strip
             them
             of
             that
             Limitation
             or
             Imperfection
             when
             they
             apply
             them
             to
             GOD
             ;
             and
             do
             not
             intend
             to
             signifie
             they
             are
             thus
             distinct
             in
             GOD
             as
             they
             are
             in
             our
             Understanding
             ;
             but
             they
             only
             mean
             that
             such
             Effects
             do
             proceed
             from
             GOD
             as
             do
             proceed
             from
             a
             Just
             ,
             Mer●iful
             ,
             Powerful
             or
             Wise
             Man
             ;
             which
             is
             most
             cer●ainly
             True.
             Which
             Rule
             ,
             and
             Reason
             ,
             obtains
             in
             all
             
             other
             Metaphorical
             Expressions
             ,
             or
             in
             all
             our
             Words
             whatever
             ,
             us'd
             by
             us
             when
             we
             speak
             of
             GOD.
             
          
           
             9.
             
             Prel
             .
             IX
             .
             For
             the
             same
             Reason
             all
             Words
             which
             ,
             amongst
             us
             ,
             conno●ate
             Motion
             ,
             as
             all
             
               Active
               Verbs
            
             and
             Verbals
             do
             ,
             must
             be
             understood
             of
             the
             Action
             formally
             as
             Terminated
             ,
             or
             of
             the
             Terminus
             of
             an
             Action
             ,
             and
             must
             be
             explicated
             and
             understood
             to
             mean
             [
             is
             .
             ]
             For
             ,
             since
             GOD
             is
             a
             
               Pure
               Actuality
            
             of
             Being
             ,
             and
             his
             Essence
             is
             Self-Existence
             ;
             nothing
             can
             be
             more
             Opposite
             to
             His
             very
             Essence
             ,
             than
             is
             the
             Notion
             of
             Motion
             ,
             which
             essentially
             imports
             both
             Potentiality
             and
             Change
             ;
             as
             consequently
             ;
             does
             our
             Natural
             Notion
             of
             Action
             that
             goes
             along
             with
             it
             .
             Wherefore
             ,
             all
             Notions
             that
             import
             that
             a
             Thing
             is
             
               in
               fieri
            
             ,
             must
             be
             remov'd
             from
             GOD
             as
             far
             as
             is
             possible
             ,
             and
             only
             those
             Notions
             that
             signifie
             it
             is
             
               in
               facto
               esse
            
             ,
             can
             with
             any
             Sense
             ,
             be
             apply'd
             to
             that
             Sovereign
             Being
             .
             Now
             ,
             this
             Abstraction
             from
             Motion
             can
             mean
             nothing
             but
             [
             Being
             ,
             ]
             one
             way
             or
             other
             ,
             or
             it
             cannot
             be
             transferr'd
             to
             GOD
             ,
             (
             by
             Prelim.
             VII
             .
             )
             Wherefore
             ,
             when
             we
             say
             the
             Son
             proceeds
             from
             the
             Father
             ,
             it
             can
             only
             in
             rigour
             mean
             [
             
               Est
               a
               Patre
            
             .
             ]
             The
             properest
             meaning
             of
             which
             word
             ,
             is
             ,
             that
             GOD
             is
             in
             His
             Divine
             Knowledge
             as
             His
             own
             Object
             .
             And
             for
             the
             same
             Reason
             ,
             all
             Verbs
             signifying
             the
             Time
             Past
             or
             Future
             are
             to
             be
             remov'd
             from
             GOD
             ,
             and
             only
             those
             which
             signifie
             the
             present
             Time
             can
             be
             apply'd
             to
             Him
             :
             For
             ,
             since
             whatever
             is
             
               in
               Divinis
            
             ,
             or
             is
             Intrinsecal
             to
             GOD
             ,
             is
             Eternally
             such
             ;
             we
             shall
             put
             Past
             and
             Future
             ,
             which
             are
             Differences
             of
             Time
             ,
             in
             Eternity
             .
             But
             ,
             above
             all
             ,
             those
             words
             that
             import
             or
             
               hi●t
               Efficiency
            
             are
             the
             most
             Unfit
             to
             be
             Transferr'd
             to
             
             GOD
             ;
             For
             ,
             since
             Efficiency
             is
             impossible
             to
             be
             conceiv'd
             without
             an
             Effect
             ,
             it
             puts
             something
             in
             GOD
             which
             is
             Effected
             or
             Caus'd
             ;
             nor
             can
             such
             a
             Word
             〈…〉
             Notion
             be
             depur'd
             from
             it's
             
               most
               Gross
            
             Imperfection
             as
             other
             Notions
             may
             .
             Nor
             will
             that
             weak
             Distinction
             of
             Formal
             and
             Virtual
             Efficiency
             
               in
               Di●inis
            
             serve
             the
             turn
             ;
             for
             this
             is
             the
             same
             as
             to
             say
             GOD
             is
             
               virtually
               Imperfect
            
             ,
             or
             ,
             that
             some
             Notion
             we
             have
             of
             GOD
             ,
             and
             is
             verify'd
             by
             Him
             ,
             is
             virtually
             an
             Effect
             ;
             that
             is
             ,
             
               virtually
               Not Self
               Existent
            
             ;
             and
             ,
             consequently
             ,
             
               virtually
               not
            
             GOD
             ,
             but
             a
             Creature
             .
             Indeed
             ,
             our
             homely
             Language
             ;
             and
             
               Low
               Notions
            
             ,
             do
             oblige
             us
             to
             use
             such
             words
             as
             ,
             amongst
             us
             ,
             do
             signifie
             Action
             ;
             but
             they
             are
             all
             to
             be
             understood
             ,
             
               cum
               grano
               salis
            
             ,
             as
             is
             here
             declar'd
             .
             Nor
             ought
             it
             to
             be
             objected
             ,
             That
             these
             Active
             words
             cannot
             signifie
             a
             Terminus
             put
             ,
             or
             that
             the
             thing
             is
             done
             ●●stantaneously
             ,
             which
             some
             may
             think
             is
             against
             the
             Notion
             of
             Action
             ;
             for
             Creation
             is
             granted
             to
             be
             an
             Action
             ,
             yet
             it
             is
             never
             ,
             for
             so
             much
             as
             for
             one
             Instant
             ,
             
               in
               fieri
            
             ,
             or
             a
             doing
             ,
             being
             in
             one
             Instant
             
               in
               fecto
               esse
            
             ,
             or
             done
             .
          
           
             10.
             
             Prel
             .
             X.
             For
             which
             Reason
             ,
             that
             we
             may
             avoid
             all
             hint
             of
             Agency
             ,
             which
             (
             since
             whatever
             Acts
             ,
             must
             act
             or
             do
             Something
             ,
             which
             is
             it's
             Effect
             )
             does
             necessarily
             induce
             Efficiency
             ;
             a
             word
             or
             Notion
             directly
             Opposite
             to
             whatever
             is
             in
             GOD
             who
             is
             
               Self
               Existent
            
             ;
             we
             shall
             ,
             in
             our
             Explication
             ,
             make
             use
             of
             the
             Inexistency
             of
             the
             Divine
             Nature
             Known
             ,
             in
             it's
             self
             as
             a
             Knower
             of
             it
             ,
             after
             the
             manner
             of
             a
             Form
             ,
             as
             it
             were
             ;
             which
             is
             both
             peculiar
             to
             a
             Spiritual
             Nature
             ,
             and
             has
             nothing
             in
             it
             of
             that
             Gross
             Imperfection
             ,
             to
             which
             our
             Natural
             Notion
             of
             Action
             is
             liable
             ,
             which
             ,
             amongst
             us
             is
             always
             accompanied
             with
             Motion
             :
             
             Whereas
             ,
             the
             Other
             implies
             no
             Imperfection
             at
             all
             either
             in
             the
             Knower
             or
             the
             Thing
             Known
             .
             For
             even
             amongst
             us
             ,
             the
             
               Object
               ,
               (
               v.
               g.
            
             an
             Animal
             )
             loses
             nothing
             ,
             nor
             is
             
               less
               Perfect
            
             ,
             for
             being
             Known
             by
             us
             ;
             but
             is
             in
             
               it's
               self
            
             ,
             the
             same
             Unchang'd
             Being
             it
             was
             .
             Or
             rather
             ,
             Intelligibility
             being
             one
             of
             the
             Properties
             of
             Ens
             ,
             by
             being
             
               Naturally
               Known
            
             or
             understood
             ,
             it
             becomes
             by
             this
             means
             (
             in
             some
             Sense
             )
             Actual
             ;
             whereas
             ,
             before
             it
             was
             only
             Intelligible
             ,
             that
             is
             ,
             Potential
             in
             that
             respect
             .
             Nor
             are
             we
             the
             worse
             by
             Knowing
             it
             ,
             or
             having
             the
             Object
             thus
             in
             our
             
               Knowing
               Power
            
             ,
             but
             evidently
             Better
             ,
             in
             regard
             all
             Actual
             Knowledge
             is
             our
             Natural
             Perfection
             .
             Add
             ,
             that
             this
             way
             of
             Inexisting
             does
             not
             necessarily
             induce
             any
             Passiveness
             in
             the
             Subject
             in
             which
             the
             Object
             
               thus
               Inexists
            
             .
             For
             Angels
             and
             Souls
             Separate
             have
             (
             as
             has
             been
             demonstrated
             )
             all
             Created
             Being
             in
             them
             Intellectually
             ;
             and
             yet
             are
             not
             ,
             in
             reality
             ,
             Passive
             by
             receiving
             them
             ,
             having
             no
             
               Passive
               Principle
            
             ,
             or
             Matter
             ,
             in
             them
             .
             Thus
             the
             Essences
             of
             all
             Creatures
             did
             Inexist
             in
             the
             Divine
             Understanding
             from
             Eternity
             :
             Yet
             none
             will
             say
             ,
             this
             infers
             any
             Passiveness
             in
             GOD.
             Indeed
             while
             our
             Soul
             is
             in
             this
             State
             ,
             she
             ,
             as
             being
             the
             Form
             of
             the
             Body
             ,
             is
             thence
             in
             some
             sort
             Passive
             ,
             because
             the
             Suppositum
             ,
             the
             Man
             ,
             is
             such
             ;
             but
             when
             she
             is
             a
             
               Pure
               Spirit
            
             ,
             her
             Knowledges
             are
             not
             then
             
               beat
               into
               her
            
             (
             as
             it
             were
             )
             by
             so
             many
             dints
             of
             the
             Object
             ,
             but
             
               are
               in
               her
            
             purely
             by
             the
             Formal
             Inexistence
             of
             all
             Created
             Truths
             
               in
               one
               another
            
             .
             By
             which
             is
             s●en
             ,
             that
             ,
             for
             the
             Object
             Known
             to
             be
             thus
             in
             the
             Knower
             after
             the
             manner
             of
             a
             Form
             ,
             argues
             no
             Imperfection
             in
             either
             of
             them
             ;
             and
             therefore
             is
             with
             good
             reason
             Transferrible
             to
             GOD.
             Perhaps
             some
             may
             think
             ,
             that
             
             the
             subject
             is
             ,
             in
             this
             case
             ,
             a
             kind
             of
             Matter
             in
             respect
             of
             the
             Form
             ;
             and
             that
             this
             argues
             Imperfection
             .
             But
             they
             err
             in
             the
             whole
             business
             ;
             a
             ●orm
             that
             aduenes
             to
             a
             Material
             Subject
             ,
             and
             Intrinsecally
             Determines
             it
             ,
             as
             Modes
             or
             Accidents
             do
             ,
             does
             indeed
             induce
             Imperfection
             ,
             for
             it
             smells
             rank
             of
             Materiality
             or
             Corporeity
             ;
             but
             it
             is
             quite
             otherwise
             here
             .
             For
             Modes
             or
             Accidents
             have
             no
             Being
             but
             by
             means
             of
             their
             Subject
             ,
             whereas
             the
             Things
             which
             are
             known
             by
             us
             ,
             have
             their
             own
             proper
             Existence
             
               out
               of
            
             our
             Soul
             ,
             notwithstanding
             the
             Intellectual
             Manner
             of
             Being
             they
             have
             
               in
               it
            
             .
             Their
             Essences
             ,
             and
             that
             which
             is
             in
             them
             ,
             are
             ●ngrafted
             on
             her
             Nobler
             Stock
             of
             Being
             ,
             not
             as
             an
             Intrinsecal
             part
             of
             its
             peculiar
             Nature
             ;
             to
             which
             they
             owe
             their
             Being
             ,
             but
             as
             Another
             thing
             ,
             or
             as
             
               Distinct
               from
            
             it
             ;
             so
             that
             both
             the
             peculiar
             Essences
             of
             the
             One
             and
             the
             Other
             ,
             are
             the
             same
             Essentially
             and
             Intrinsecally
             ;
             tho'
             the
             being
             of
             the
             Soul
             is
             Enlarged
             and
             Perfected
             by
             having
             Another
             Being
             tackt
             to
             it
             ,
             as
             an
             Extrinsecal
             Form
             ,
             or
             by
             her
             being
             or
             
               becoming
               Another
            
             ;
             in
             which
             (
             as
             Aristotle
             ,
             and
             Evident
             Reflexion
             ,
             tells
             us
             )
             all
             Knowledge
             consists
             .
             There
             is
             a
             Conceit
             current
             amongst
             many
             Philosophers
             ,
             that
             every
             Spiritual
             Operation
             is
             an
             Action
             ;
             and
             hence
             they
             may
             mean
             to
             Transfer
             such
             a
             Spiritual
             Action
             to
             GOD
             ;
             But
             they
             are
             in
             a
             great
             Errour
             .
             Indeed
             ,
             our
             Formal
             Iudging
             and
             Discoursing
             may
             be
             call'd
             Actions
             ,
             because
             they
             are
             found
             in
             our
             Soul
             while
             in
             the
             Body
             ;
             and
             have
             Succession
             in
             them
             ,
             being
             accompanied
             by
             the
             Motion
             of
             the
             Phantasms
             ,
             without
             which
             the
             Soul
             in
             this
             State
             cannot
             operate
             ;
             but
             
               Pure
               Acts
            
             ,
             have
             no
             such
             leasurely
             progress
             of
             their
             thoughts
             ;
             nor
             do
             they
             Compound
             or
             Divide
             their
             Notions
             as
             
             we
             do
             here
             ,
             but
             all
             their
             Knowledge
             is
             by
             
               Simple
               Intuition
            
             ,
             which
             has
             nothing
             of
             Succession
             or
             Motion
             in
             it
             ;
             and
             therefore
             ,
             this
             sort
             of
             Spiritual
             Operation
             only
             ,
             is
             that
             which
             can
             be
             Apply'd
             to
             GOD
             ;
             the
             Other
             ,
             which
             is
             
               Part
               after
               Part
            
             ,
             being
             in
             some
             respect
             Quantitative
             or
             Corporeal
             ,
             that
             i●
             ,
             
               most
               Imperfect
            
             .
             Now
             ,
             if
             we
             take
             away
             the
             State
             of
             Motion
             ,
             there
             is
             no
             Notion
             left
             us
             but
             that
             of
             Being
             .
             Whence
             all
             Knowledge
             that
             is
             purely-Spiritual
             must
             be
             explicated
             by
             Being
             ,
             or
             the
             Inexistence
             of
             the
             Object
             in
             the
             Knower
             ,
             as
             a
             kind
             of
             Form
             which
             makes
             the
             Knower
             be
             that
             Thing
             which
             is
             known
             ,
             (
             in
             case
             the
             Knower
             be
             a
             Created
             Being
             ,
             )
             because
             't
             is
             the
             Form
             ,
             which
             ,
             according
             to
             our
             Natural
             Notions
             ,
             constitutes
             a
             Thing
             in
             Being
             such
             or
             such
             .
             Whence
             such
             an
             Operation
             sutes
             not
             with
             our
             Natural
             Notion
             of
             Action
             ,
             which
             does
             necessarily
             (
             at
             least
             )
             connotate
             Motion
             ;
             but
             is
             better
             exprest
             by
             a
             Neuter-Active
             Verb
             ,
             such
             as
             are
             
               Stupeo
               ,
               ardeo
            
             ,
             and
             such
             like
             ;
             which
             signifie
             ,
             that
             the
             Affection
             of
             Amazement
             or
             Burning
             
               is
               in
               me
            
             as
             a
             kind
             of
             Accidental
             Form
             ;
             for
             't
             is
             in
             this
             manner
             the
             words
             ,
             [
             
               I
               know
            
             ]
             signifie
             that
             the
             Object
             
               is
               in
            
             my
             Knowledge
             ;
             and
             therefore
             ,
             such
             a
             kind
             of
             Inexistence
             of
             the
             Object
             in
             the
             Knower
             ,
             may
             without
             scruple
             be
             Transferr'd
             to
             GOD
             ;
             for
             't
             is
             our
             greatest
             
               Spiritual
               Perfection
            
             ,
             and
             indeed
             the
             very
             Notion
             of
             Knowing
             ;
             so
             that
             whoever
             denies
             this
             to
             be
             in
             the
             Divine
             Nature
             ,
             must
             at
             the
             same
             time
             deny
             him
             to
             be
             Knowing
             .
             For
             these
             Reasons
             ,
             I
             do
             judge
             ,
             that
             in
             explicating
             this
             Mystery
             ,
             we
             ought
             to
             decline
             the
             using
             any
             Notions
             that
             imply
             or
             cannotate
             Agency
             and
             Action
             ,
             and
             to
             make
             use
             of
             those
             which
             have
             ●●e
             Conception
             of
             a
             Form
             ,
             which
             constitutes
             the
             
             to
             be
             such
             or
             such
             .
             A
             farther
             Reason
             may
             be
             ,
             because
             
               Essence
               ,
               Self-Existence
               ,
               Subsistence
               ,
               Personality
               ,
            
             which
             we
             must
             necessarily
             attribute
             to
             GOD
             ,
             (
             and
             ,
             indeed
             ,
             all
             Abstract
             Words
             whatever
             )
             have
             that
             manner
             of
             Signification
             .
          
           
             11.
             
             Prel
             .
             XI
             .
             Because
             ,
             in
             discoursing
             of
             this
             Mystery
             we
             shall
             only
             make
             use
             of
             such
             Notions
             as
             belong
             to
             the
             Common
             Heads
             of
             Substance
             and
             Relation
             ,
             (
             or
             rather
             ,
             speaking
             of
             it
             as
             in
             GOD
             ,
             of
             
               Relatum
               esse
            
             )
             't
             is
             our
             Duty
             to
             set
             these
             two
             Kinds
             of
             Notions
             in
             as
             Clear
             a
             Light
             as
             we
             can
             .
             To
             begin
             then
             with
             Substance
             .
             A
             Natural
             Thing
             or
             Ens
             ,
             call'd
             also
             an
             Individuum
             ,
             or
             
               Substantia
               Prima
            
             ,
             (
             only
             which
             do
             exist
             in
             Nature
             ,
             and
             ,
             consequently
             ,
             from
             which
             only
             we
             have
             all
             our
             Natural
             Notions
             )
             does
             give
             us
             these
             Distinct
             or
             Abstracted
             Conceptions
             of
             it
             .
             To
             take
             them
             in
             Order
             ,
             and
             consider
             ,
             in
             the
             First
             place
             ,
             what
             's
             most
             Potential
             and
             Imperfect
             in
             a
             Thing
             ;
             we
             can
             conceive
             ,
             that
             (
             it
             being
             Mutable
             )
             there
             can
             another
             Natural
             Thing
             be
             
               made
               of
               it
            
             ;
             and
             therefore
             ,
             that
             it
             has
             
               in
               it
            
             somewhat
             by
             which
             it
             has
             a
             Power
             to
             become
             
               Another
               Thing
            
             ;
             which
             Power
             we
             call
             Matter
             :
             For
             we
             call
             that
             MATTER
             ,
             of
             which
             any
             Thing
             is
             made
             .
             Now
             ,
             this
             meer
             
               Power
               to
               be
               a
               Thing
            
             ,
             cannot
             be
             held
             ,
             by
             Virtue
             of
             that
             Sole
             Notion
             ,
             to
             
               be
               a
               Thing
            
             ;
             since
             nothing
             is
             that
             which
             it
             is
             only
             a
             
               Power
               to
               be
            
             ;
             and
             if
             it
             be
             not
             ,
             as
             thus
             conceiv'd
             ,
             a
             Thing
             ,
             it
             cannot
             be
             conceiv'd
             to
             have
             any
             Accident
             ,
             Mode
             ,
             or
             (
             which
             is
             the
             same
             )
             Determination
             of
             Thing
             in
             it
             ,
             which
             are
             Subsequent
             to
             the
             Notion
             of
             Thing
             ,
             for
             all
             these
             are
             apt
             to
             Determine
             the
             Thing
             ,
             which
             is
             against
             the
             Notion
             of
             a
             
               meer
               Power
            
             ,
             which
             is
             utterly
             Indeterminate
             :
             Hence
             is
             seen
             clearly
             why
             Aristotle
             gave
             
             this
             exact
             Description
             of
             this
             Matter
             ,
             or
             Power
             to
             be
             ,
             [
             viz.
             That
             which
             is
             ,
             
               Nec
               Quid
               ,
               nec
               Quantum
               ,
               nec
               Qu●le
               ,
               neque
               aliquid
               aliud
               eorum
               quibus
               Ens
               determinatur
               .
            
             ]
             Proceeding
             still
             forwards
             ;
             we
             may
             conceive
             this
             Individual
             Thing
             ,
             according
             to
             That
             in
             it
             ,
             which
             so
             Determines
             this
             Power
             call'd
             Matter
             ,
             as
             to
             Individuate
             it
             ;
             or
             so
             distinguish
             it
             as
             to
             make
             it
             This
             ,
             and
             
               no
               Other
            
             :
             Which
             we
             have
             shown
             in
             our
             Metaphysicks
             is
             perform'd
             by
             such
             a
             Complexion
             of
             Accidents
             as
             is
             found
             no
             where
             but
             in
             It
             ;
             which
             therefore
             is
             it's
             Substantial
             or
             
               Essential
               Form
            
             ;
             whence
             it
             becomes
             properly
             ,
             or
             in
             the
             First
             Sense
             of
             that
             word
             a
             Thing
             ,
             or
             as
             Logicians
             call
             it
             ,
             an
             Individuum
             .
             And
             ,
             because
             nothing
             
               in
               Common
            
             can
             exist
             ,
             but
             only
             what
             's
             thus
             Ultimately
             Determin'd
             ,
             it
             is
             justly
             conceiv'd
             to
             be
             
               Capable
               of
               Existing
            
             ,
             or
             
               Possible
               to
               be
            
             ,
             which
             is
             to
             be
             an
             Ens
             ,
             or
             to
             have
             in
             it
             the
             Nature
             or
             Notion
             of
             what
             we
             call
             by
             that
             word
             .
             The
             next
             Consideration
             that
             occurs
             to
             us
             in
             the
             Order
             of
             our
             Natural
             Notions
             is
             the
             Act
             of
             that
             Power
             ,
             
               viz.
               [
               Existence
            
             ,
             or
             
               Actual
               Being
            
             ;
             ]
             whence
             we
             denominate
             it
             Existent
             ;
             of
             which
             State
             ,
             (
             as
             it
             were
             )
             of
             Ens
             we
             can
             only
             say
             this
             ,
             (
             for
             to
             
               define
               Existence
            
             is
             impossible
             )
             that
             't
             is
             then
             put
             
               Extra
               Causas
            
             ,
             meaning
             by
             those
             words
             [
             
               Causa
               Naturales
            
             .
             ]
             For
             ,
             while
             the
             Operation
             of
             these
             Causes
             was
             yet
             Determining
             ,
             or
             ,
             (
             as
             we
             may
             say
             )
             Molding
             or
             Shaping
             the
             Matter
             ;
             so
             long
             the
             Ens
             or
             Individuum
             was
             Potential
             ,
             in
             fieri
             ,
             or
             
               within
               the
               Power
               of
            
             those
             Causes
             ;
             but
             when
             they
             had
             once
             brought
             that
             Determination
             to
             Perfection
             by
             Distinguishing
             it
             from
             
               all
               others
            
             ,
             or
             making
             it
             This
             ,
             and
             had
             by
             that
             means
             Fitted
             it
             for
             Existence
             ;
             they
             having
             now
             done
             their
             best
             ,
             had
             no
             more
             to
             do
             ;
             but
             the
             
               First
               Being
            
             puts
             the
             last
             hand
             to
             
             ●…ir
             Imperfect
             Workmanship
             ,
             and
             gives
             it
             to
             〈…〉
             or
             be
             Actually
             ;
             whence
             it
             is
             now
             said
             to
             be
             
               ●…ra
               causas
               Naturales
            
             ,
             and
             only
             under
             GOD's
             ●●wer
             ;
             who
             as
             the
             First
             Ens
             ,
             and
             a
             Pure
             Actua●…y
             of
             Being
             ,
             gives
             and
             conserves
             to
             all
             his
             Creatures
             their
             Existence
             ,
             or
             makes
             them
             
               be
               Actually
            
             .
             But
             still
             ,
             the
             bare
             Notion
             of
             [
             Existent
             ,
             ]
             does
             not
             express
             or
             signifie
             that
             that
             Thing
             does
             Exist
             [
             Alone
             ,
             ]
             or
             without
             the
             
               Assistance
               of
               Another
            
             .
             For
             the
             Quantitative
             Parts
             in
             an
             Element
             ,
             the
             Natural
             Parts
             in
             a
             Mixt
             ,
             the
             Metaphysical
             Parts
             ,
             (
             or
             ,
             as
             we
             call
             them
             ,
             
               Secundae
               Substantiae
            
             ,
             )
             in
             an
             Individual
             Brute
             or
             Man
             ,
             lastly
             ,
             the
             Modes
             or
             Accidents
             do
             all
             of
             them
             ,
             some
             way
             or
             other
             ,
             Exist
             ;
             For
             who
             can
             say
             that
             the
             whole
             Exists
             ,
             and
             yet
             the
             Parts
             of
             which
             that
             whole
             consists
             ,
             do
             
               not
               at
               ●●●
               Exist
            
             ?
             'T
             is
             most
             Evident
             then
             ,
             that
             we
             do
             still
             want
             
               Another
               Notion
            
             ,
             and
             
               Another
               Word
            
             to
             Conceive
             and
             Express
             a
             farther
             Perfection
             in
             the
             Line
             of
             Substance
             ,
             than
             meer
             Existence
             affords
             us
             ,
             viz.
             the
             Notion
             of
             Existing
             [
             Alone
             ,
             ]
             which
             none
             of
             the
             other
             ,
             tho'
             some
             way
             Existent
             ,
             had
             ;
             for
             Parts
             cannot
             exist
             ,
             but
             in
             the
             Whole
             ,
             nor
             Accidents
             but
             in
             the
             Substance
             .
             Now
             this
             more-perfect
             Notion
             ,
             which
             is
             yet
             wanting
             to
             couceive
             it
             Existing
             Alone
             ,
             we
             call
             Subsistence
             ;
             with
             which
             Formality
             when
             the
             Thing
             is
             once
             endow'd
             ,
             it
             is
             justly
             conceiv'd
             to
             have
             all
             the
             Perfection
             in
             the
             Line
             of
             Being
             ,
             which
             our
             Natural
             Notions
             can
             attribure
             to
             it
             .
             And
             hence
             it
             is
             truly
             conceiv'd
             to
             have
             a
             Power
             to
             make
             others
             ,
             (
             whether
             Parts
             or
             Modes
             )
             to
             Exist
             ;
             which
             otherwise
             ,
             or
             without
             Dependence
             on
             this
             SUBSISTER
             ,
             or
             Reference
             to
             it
             ,
             (
             that
             is
             meerly
             by
             virtue
             of
             their
             own
             Notion
             ,
             )
             could
             not
             be
             conceiv'd
             to
             
               be
               at
               all
            
             .
             Now
             the
             Thing
             as
             it
             is
             Subsistent
             ,
             
             is
             that
             which
             Learned
             Men
             agree
             to
             c●●●
             a
             Suppositum
             ;
             and
             which
             ,
             if
             it
             be
             an
             Intellige●●
             Being
             ,
             our
             Common
             Language
             ,
             in
             correspondency
             to
             our
             Natural
             Notion
             ,
             calls
             a
             
               PERSON
               ▪
            
             That
             the
             Natural
             Notion
             of
             Subsistent
             and
             
               Person
               ▪
            
             are
             distinct
             from
             ▪
             that
             of
             [
             Existent
             ,
             ]
             is
             evident
             from
             the
             Vulgar
             and
             Unanimous
             Use
             of
             those
             Words
             .
             For
             ,
             let
             an
             honest
             Country-Fellow
             be
             ask'd
             how
             many
             Things
             ,
             or
             how
             many
             Persons
             ,
             are
             in
             such
             à
             Room
             ;
             he
             will
             not
             reckon
             Parts
             or
             the
             Model
             ;
             but
             the
             whole
             Things
             ,
             and
             the
             Intelligent
             Animals
             ,
             (
             which
             only
             do
             properly
             Exist
             of
             themselves
             ,
             or
             Alone
             ,
             that
             is
             ,
             which
             subsist
             .
             )
             And
             yet
             they
             will
             ,
             if
             put
             to
             it
             ,
             acknowledge
             that
             both
             those
             Parts
             and
             those
             Modes
             do
             some
             way
             Exist
             ;
             Wherefore
             ,
             't
             is
             Evident
             ,
             that
             he
             meant
             to
             reckon
             only
             those
             which
             Subsist
             ,
             or
             Exist
             Alone
             ,
             and
             not
             what
             he
             thought
             did
             exist
             by
             means
             of
             Another
             .
             So
             that
             't
             is
             plain
             ,
             he
             has
             naturally
             in
             his
             Mind
             the
             Distinction
             of
             Existent
             and
             Subsistent
             ;
             tho'
             ,
             if
             you
             ask
             him
             to
             give
             an
             account
             of
             this
             Distinction
             between
             them
             ,
             he
             will
             be
             at
             a
             plunge
             ;
             as
             he
             would
             be
             also
             ,
             were
             he
             put
             to
             give
             an
             account
             of
             the
             Distinction
             of
             Moist
             ,
             Dry
             ,
             Hard
             ,
             &c.
             
             For
             Reflexion
             on
             his
             Natural
             Notions
             ,
             or
             Distinguishing
             them
             formally
             ,
             is
             not
             his
             Talent
             :
             And
             yet
             he
             knows
             after
             his
             rude
             manner
             ,
             what
             he
             means
             by
             those
             Words
             ,
             and
             that
             there
             is
             a
             Distinction
             between
             those
             Qualities
             .
             Of
             what
             exceeding
             Use
             this
             Distinguishing
             our
             Notions
             exactly
             is
             in
             Philosophy
             ,
             both
             to
             Discourse
             clearly
             ,
             and
             to
             bring
             the
             Mystical
             and
             less-intelligible
             Language
             of
             the
             Schools
             to
             a
             Literal
             and
             Natural
             Sense
             ,
             is
             left
             to
             the
             Judgment
             and
             Reflexion
             of
             Learned
             Men
             :
             What
             use
             we
             shall
             make
             of
             it
             in
             this
             present
             Appendix
             will
             be
             
             ●…
             hereafter
             .
             In
             the
             mean
             time
             ,
             applying
             this
             ●…scourse
             to
             Prelim.
             II
             ,
             III
             ,
             and
             IV.
             it
             is
             hence
             ●…ident
             ,
             that
             if
             the
             Notion
             of
             Subsistent
             be
             Diffe●●nt
             from
             the
             Notions
             or
             Respects
             of
             
               Ens
               ,
               Essence
            
             ,
             ●●d
             Existence
             ;
             there
             can
             be
             no
             show
             of
             Contra●●ction
             that
             the
             same
             thing
             is
             One
             according
             to
             〈…〉
             Nature
             ,
             or
             it's
             Existence
             ,
             and
             yet
             be
             Not-on●
             ,
             ●●t
             Three
             ,
             according
             to
             the
             Notion
             or
             Respect
             of
             ●…sistence
             or
             Personality
             ;
             because
             the
             Respect
             is
             D●●…erse
             ;
             as
             also
             why
             the
             Second
             Person
             may
             ●e
             United
             or
             One
             in
             Respect
             of
             the
             Personality
             ,
             and
             ●●t
             Not-one
             ,
             but
             Two
             ,
             according
             the
             Respect
             of
             ●●'s
             Nature
             or
             Essence
             .
          
           
             12.
             
             Prelim.
             XII
             .
             As
             for
             our
             Natural
             Notion
             of
             [
             Relation
             ,
             ]
             it
             adds
             no
             New
             Perfection
             to
             the
             Thing
             ●elated
             ,
             and
             what
             's
             in
             it
             ;
             but
             't
             is
             the
             
               very
               Thing
               it self
            
             in
             our
             Understanding
             ;
             as
             it
             gives
             our
             ●ind
             the
             Reason
             or
             Ground
             of
             Relating
             it
             ,
             or
             Re●●●●ing
             it
             to
             Another
             .
             For
             Example
             :
             The
             Relation
             of
             Likeness
             between
             two
             Things
             that
             are
             White
             ,
             is
             nothing
             but
             those
             very
             Things
             as
             they
             have
             Whiteness
             in
             them
             ;
             which
             our
             Mind
             com●aring
             according
             to
             
               that
               precise
            
             Respect
             ,
             and
             Con●●dering
             
               One
               ▪
            
             of
             them
             in
             order
             to
             the
             Other
             ,
             apprehends
             there
             is
             such
             a
             Relation
             between
             them
             ;
             ●●d
             ,
             accordingly
             ,
             denominates
             them
             Alike
             .
             Thus
             the
             Relation
             of
             Equality
             between
             two
             things
             ,
             each
             ●●
             which
             is
             a
             
               Yard
               Long
            
             ,
             is
             nothing
             but
             the
             Things
             which
             have
             that
             Quantity
             in
             them
             ,
             Common
             to
             ●oth
             ;
             which
             our
             Referring
             Power
             ,
             comparing
             One
             of
             them
             to
             the
             Other
             ,
             gains
             thence
             a
             Relative
             Notion
             of
             Equality
             between
             them
             ,
             and
             denominates
             them
             Equal
             .
             Thus
             the
             Relation
             of
             Identity
             in
             Nature
             between
             Two
             Men
             ,
             is
             nothing
             but
             those
             very
             Natures
             ,
             Compar'd
             as
             aforesaid
             ;
             whence
             
             we
             truly
             conceive
             there
             is
             a
             Relation
             of
             Identity
             between
             them
             .
             Which
             will
             better
             appear
             by
             this
             ,
             that
             if
             we
             ask
             what
             is
             the
             
               Formal
               Reason
            
             why
             one
             of
             those
             Things
             are
             said
             to
             be
             
               Alike
               ,
               Equal
            
             ,
             or
             the
             Same
             with
             the
             Other
             ;
             the
             Proper
             and
             Natural
             Answer
             would
             be
             ,
             because
             they
             are
             both
             of
             them
             White
             ,
             a
             
               Yard
               Long
            
             ,
             or
             a
             Man
             ;
             which
             shows
             ,
             that
             the
             [
             Ratio
             ,
             ]
             as
             the
             Schools
             call
             it
             ,
             or
             Essence
             of
             Relation
             is
             Intrinsecal
             to
             the
             Thing
             it self
             ,
             and
             ,
             in
             reality
             ,
             It.
             
          
           
             13.
             
             Prel
             .
             XIII
             .
             Hence
             ,
             tho'
             the
             Act
             of
             our
             Understanding
             is
             Necessary
             to
             the
             Referring
             those
             Correlates
             actually
             ;
             yet
             the
             Formal
             Notion
             [
             or
             Ratio
             ]
             of
             those
             Relations
             themselves
             is
             entirely
             taken
             from
             what
             's
             in
             those
             Subjects
             that
             are
             Related
             ;
             nor
             does
             that
             Act
             of
             ours
             enter
             into
             the
             Relation
             it self
             ,
             or
             bear
             
               any
               part
            
             in
             it
             .
             This
             is
             very
             Evident
             ;
             because
             't
             is
             not
             the
             Act
             of
             the
             Understanding
             ,
             Comparing
             those
             Things
             ,
             which
             is
             Denominated
             
               Alike
               ,
               Equal
            
             ,
             or
             the
             Same
             ;
             but
             the
             
               Things
               themselves
            
             which
             are
             Compar'd
             ,
             or
             are
             the
             Objects
             of
             that
             Act.
             Whence
             the
             Act
             it
             self
             is
             no
             Part
             of
             the
             Relation
             ,
             but
             is
             Extrinsecal
             to
             the
             precise
             Notion
             of
             it
             .
             As
             farther
             appears
             hence
             ,
             that
             Relation
             is
             one
             of
             those
             Notions
             which
             are
             call'd
             Accidental
             Modes
             or
             Accidents
             ,
             whose
             whole
             Being
             (
             such
             as
             it
             is
             )
             is
             to
             affect
             the
             Substance
             in
             their
             several
             ways
             ,
             and
             denominate
             them
             such
             as
             they
             do
             formally
             make
             them
             :
             Since
             then
             Relation
             does
             not
             affect
             or
             denominate
             the
             Act
             of
             the
             Understanding
             ,
             but
             the
             Things
             which
             that
             Act
             compares
             ;
             and
             ,
             as
             has
             been
             often
             demonstrated
             ,
             the
             Accidents
             or
             Modes
             are
             Really
             the
             Same
             with
             the
             Thing
             which
             they
             modifie
             ;
             it
             follows
             ,
             that
             Relation
             is
             the
             
               Thing
               it self
            
             in
             our
             Minds
             ▪
             conceiv'd
             
             consider'd
             ,
             as
             bearing
             in
             it
             a
             Respectiveness
             ,
             or
             ●ther
             as
             
               Referrible
               to
               Another
            
             .
             To
             penetrate
             this
             bet●…
             ,
             we
             will
             put
             a
             kind
             of
             Parrallel
             in
             the
             Predica●…nt
             of
             Quality
             .
             A
             Pint
             is
             the
             same
             Quantity
             whereever
             it
             is
             :
             Yet
             put
             the
             same
             Pint
             of
             Water
             〈…〉
             a
             Round
             Glass
             it
             will
             be
             Round
             ;
             in
             a
             
             Square
             ●lass
             ,
             and
             it
             will
             be
             of
             a
             
               Square
               Figure
            
             .
             Yet
             ,
             both
             these
             Figures
             are
             Identify'd
             with
             the
             same
             Quantity
             ,
             and
             the
             same
             Substance
             of
             the
             Water
             ,
             whose
             Modes
             they
             are
             ;
             and
             't
             is
             only
             the
             Containers
             and
             their
             Difference
             ,
             which
             gives
             them
             this
             Different
             Denomination
             .
             So
             Whiteness
             in
             those
             Subjects
             ,
             which
             are
             White
             ,
             is
             Apprehended
             and
             Denominated
             by
             an
             Absolute
             Name
             ,
             and
             they
             are
             both
             call'd
             White
             ;
             but
             put
             two
             such
             Subjects
             with
             Whiteness
             in
             them
             ,
             in
             our
             Mind
             ,
             which
             is
             a
             Comparing
             kind
             of
             Container
             ,
             or
             a
             Comparing
             Power
             ,
             and
             they
             come
             thence
             to
             be
             Apprehended
             by
             a
             Relative
             Notion
             ,
             and
             Denominated
             by
             a
             Relative
             Word
             [
             Alike
             .
             ]
             So
             that
             the
             Things
             themselves
             do
             give
             themselves
             this
             Relative
             Notion
             and
             Denomination
             of
             being
             Alike
             ;
             taking
             them
             as
             in
             such
             a
             Container
             as
             our
             Mind
             is
             ,
             which
             is
             apt
             to
             consider
             them
             in
             order
             to
             one
             another
             ,
             or
             refer
             them
             Actually
             .
             These
             Things
             consider'd
             ,
             no
             Man
             of
             Reason
             can
             imagine
             ,
             that
             ,
             tho'
             we
             use
             the
             Common
             Word
             [
             Relation
             ,
             ]
             because
             it
             passes
             amongst
             Learned
             Men
             ,
             (
             as
             we
             do
             other
             Abstract
             Words
             )
             therefore
             it
             means
             something
             hovering
             in
             the
             Air
             (
             as
             it
             were
             )
             without
             a
             Subject
             ,
             like
             a
             kind
             of
             
               Idea
               Platonica
            
             ;
             or
             that
             it
             can
             be
             any
             thing
             but
             the
             very
             Thing
             it self
             which
             is
             Related
             .
             And
             hence
             it
             is
             that
             that
             most
             Solid
             and
             Acute
             Distinguisher
             of
             our
             Natural
             Notions
             ,
             Aristotle
             ,
             rather
             chuses
             to
             make
             use
             of
             the
             Concretes
             ;
             and
             ,
             as
             he
             call'd
             
             the
             foregoing
             Predicaments
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             so
             he
             names
             Relation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             the
             
               Thing●
               Related
            
             ,
             or
             as
             having
             in
             them
             the
             Ground
             of
             verifying
             a
             Respect
             to
             Another
             ;
             as
             I
             have
             noted
             in
             my
             Fifth
             Preliminary
             to
             
               Solid
               Philosophy
               Asserted
            
             .
          
           
             14.
             
             Prel
             .
             XIV
             .
             'T
             is
             impossible
             to
             conceive
             a
             Real
             Relation
             ,
             without
             a
             Correlate
             answering
             to
             it
             ,
             in
             case
             it
             be
             grounded
             on
             Action
             and
             Passion
             ,
             or
             on
             the
             
               Unity
               of
               the
               Form
            
             ;
             nor
             to
             conceive
             such
             Correlates
             ,
             without
             conceiving
             some
             kind
             of
             Particularity
             or
             Difference
             between
             them
             .
             There
             needs
             no
             more
             to
             evince
             this
             ,
             but
             only
             to
             reflect
             on
             the
             Word
             [
             Ad
             ,
             ]
             which
             gives
             us
             the
             Notion
             of
             Relation
             ;
             and
             ,
             withall
             ,
             imports
             a
             Rapport
             or
             Respect
             to
             that
             ,
             which
             (
             as
             is
             evident
             by
             it's
             Contraposition
             )
             is
             ,
             in
             some
             Sense
             or
             other
             ,
             Distinct
             from
             it
             ,
             or
             Another
             .
          
           
             15.
             
             Prelim.
             XV.
             The
             Essence
             of
             GOD
             not
             only
             being
             Self-Existence
             ,
             but
             whatever
             is
             an
             Intrinsecal
             Attribute
             of
             Him
             being
             Eternally
             such
             ;
             it
             follows
             ,
             that
             the
             word
             [
             is
             ]
             not
             only
             gives
             us
             the
             true
             Sense
             of
             what
             's
             Predicated
             of
             GOD
             ,
             (
             as
             is
             shown
             ,
             Prelim.
             IX
             .
             )
             but
             it
             must
             also
             signifie
             ,
             [
             
               is
               Eternally
            
             ;
             ]
             there
             being
             no
             Temporary
             or
             Accidental
             Predications
             of
             any
             thing
             that
             is
             in
             the
             DEITY
             .
             Wherefore
             ,
             we
             must
             in
             the
             truest
             Sense
             ,
             mean
             in
             all
             such
             Speeches
             ,
             that
             GOD
             Eternally
             (
             that
             is
             ,
             from
             all
             Eternity
             ,
             and
             to
             all
             Eternity
             )
             is
             Knowing
             and
             Loving
             ,
             Himself
             ;
             is
             Generating
             his
             Son
             ;
             is
             Generated
             ;
             is
             Proceeding
             from
             Father
             and
             Son
             ,
             &c.
             
             So
             that
             the
             word
             [
             is
             ]
             signifies
             here
             the
             
               most
               Absolute
               Necessity
            
             of
             His
             
               Being
               Eternally
            
             so
             as
             those
             Predicates
             import
             ;
             and
             not
             Contingently
             only
             ,
             as
             the
             same
             Word
             [
             is
             ]
             does
             often
             signifie
             
             when
             we
             Predicate
             or
             speak
             of
             Creatures
             .
             Which
             〈…〉
             at
             first
             amuse
             the
             Fancy
             ,
             but
             (
             as
             I
             hope
             )
             af●●●wards
             upon
             due
             Reflexion
             ,
             it
             will
             rectifie
             the
             ●…dgment
             of
             some
             Anti-Trinitarians
             ;
             who
             weak●…
             apprehending
             there
             can
             be
             no
             Pre-existence
             but
             〈…〉
             of
             Time
             ,
             imagine
             we
             put
             some
             Instant
             when
             〈…〉
             Son
             did
             
               not
               exist
            
             ;
             and
             that
             ,
             after
             he
             had
             got
             Existence
             ,
             the
             Father
             ceas'd
             afterwards
             to
             communicate
             it
             to
             Him
             
               any
               longer
            
             ,
             but
             left
             Him
             to
             stand
             done
             ,
             as
             Sons
             do
             here
             when
             their
             Fathers
             Die
             ,
             o●
             Disregard
             them
             ;
             and
             many
             other
             such
             Fool●●ies
             ,
             with
             which
             they
             delude
             the
             Ignorant
             :
             Which
             (
             as
             will
             be
             shown
             )
             are
             abhorr'd
             by
             us
             ,
             and
             most
             Absurd
             in
             a
             Discourse
             concerning
             the
             DEITY
             ,
             and
             therefore
             most
             ridiculously
             objected
             by
             them
             .
          
        
         
           
             SECT
             .
             II.
             
          
           
             
               The
               State
               of
               the
               Question
               .
            
          
           
             1
             THE
             Divine
             Nature
             ,
             which
             is
             the
             Subject
             of
             our
             present
             Discourse
             ,
             may
             be
             consider'd
             two
             manner
             of
             Ways
             .
             One
             is
             ,
             as
             to
             what
             GOD
             
               is
               in
               himself
            
             ,
             as
             the
             Mysticks
             treat
             of
             Him
             ;
             in
             which
             Sense
             He
             Abstracts
             from
             all
             our
             
               Natural
               Notions
            
             ,
             because
             He
             Transcends
             them
             ;
             and
             therefore
             He
             is
             altogether
             Unconceiveable
             and
             Unnameable
             by
             us
             in
             this
             State
             ;
             and
             only
             Intelligible
             by
             the
             Angels
             and
             Saints
             in
             Heaven
             ;
             to
             whose
             Intellectual
             Eye
             ,
             purify'd
             from
             all
             Sinful
             Affections
             ,
             and
             Dispos'd
             by
             Perfect
             Charity
             ,
             he
             reveals
             His
             
             Blissful
             and
             Glorious
             Face
             ,
             to
             be
             seen
             by
             a
             Clear
             and
             Simple
             Intuition
             .
             The
             other
             way
             is
             to
             consider
             Him
             as
             He
             is
             the
             Object
             of
             our
             
               Natural
               Notions
            
             ;
             which
             ,
             having
             first
             (
             as
             is
             said
             above
             )
             Refin'd
             them
             from
             their
             Imperfection
             ,
             we
             transfer
             to
             Him
             ;
             and
             ,
             thence
             ,
             become
             Enabled
             in
             some
             sort
             to
             speak
             and
             discourse
             of
             Him
             ,
             Truly
             ,
             (
             tho'
             with
             some
             Impropriety
             ,
             )
             in
             our
             Low
             and
             Homely
             Language
             .
          
           
             2.
             
             Since
             then
             't
             is
             manifest
             that
             we
             cannot
             Speak
             or
             Discourse
             of
             ,
             much
             less
             Explicate
             ,
             what
             we
             cannot
             conceive
             ,
             or
             of
             which
             we
             cannot
             have
             any
             Notion
             ;
             't
             is
             Evident
             ,
             that
             the
             Divinity
             being
             the
             subject
             of
             our
             intended
             Discourse
             ,
             is
             to
             be
             consider'd
             and
             taken
             according
             to
             the
             Later
             manner
             ,
             and
             not
             according
             to
             the
             Former
             ,
             in
             our
             Discourses
             concerning
             it
             .
          
           
             This
             premis'd
             ,
             since
             Faith
             (
             by
             Prelim.
             V.
             )
             is
             deliver'd
             to
             us
             in
             Words
             expressing
             our
             
               Natural
               Notions
            
             ,
             the
             True
             State
             of
             the
             Question
             is
             this
             ;
             Whether
             the
             Divine
             Nature
             ,
             Conceiv'd
             by
             us
             according
             to
             such
             Notions
             as
             we
             had
             from
             Creatures
             ,
             which
             being
             depur'd
             first
             from
             their
             ImPerfections
             ,
             we
             Apply
             to
             GOD
             ;
             does
             not
             oblige
             us
             ,
             as
             we
             affirm
             of
             Him
             that
             He
             is
             Just
             ,
             Merciful
             ,
             Wise
             ,
             
               &c.
               
               So
            
             ,
             with
             Equal
             Reason
             and
             Truth
             ,
             to
             affirm
             that
             He
             is
             ONE
             according
             to
             His
             Nature
             and
             Essence
             ;
             and
             withal
             ,
             THREE
             according
             to
             Another
             Notion
             or
             Respect
             ,
             which
             we
             fitly
             call
             [
             Person
             ?
             ]
          
           
             To
             set
             this
             Question
             ,
             and
             our
             ensuing
             Explication
             in
             a
             
               Clearer
               Light
            
             ,
             we
             will
             divide
             this
             Entire
             Question
             into
             Five
             Distinct
             or
             Particular
             ones
             ,
             viz.
             
          
           
           
           
           
             First
             ,
             Whether
             it
             be
             not
             Agreeable
             to
             Rational
             Principles
             taken
             from
             our
             Natural
             Notions
             ,
             to
             affirm
             that
             the
             Divine
             Nature
             does
             verify
             some
             One
             Notion
             that
             is
             Common
             ;
             and
             some
             Others
             that
             are
             Distinct
             or
             Particulars
             ,
             to
             which
             that
             Common
             Notion
             is
             Apply'd
             ?
          
           
             Secondly
             ,
             Whether
             these
             Particulars
             are
             not
             Three
             ,
             and
             no
             more
             ?
          
           
             Thirdly
             ,
             Whether
             those
             
               Three
               Particulars
            
             are
             not
             most
             fitly
             call'd
             [
             Persons
             ?
             ]
          
           
             Fourthly
             ,
             Whether
             those
             
               Three
               Persons
            
             ,
             be
             not
             most
             fitly
             to
             be
             call'd
             ,
             
               Father
               ,
               Son
            
             ,
             and
             
               H.
               Spirit
            
             .
          
           
             Fifthly
             ,
             and
             Lastly
             ,
             Whether
             the
             Divine
             Nature
             ,
             notwithstanding
             this
             Plurality
             of
             Persons
             ,
             is
             not
             still
             Perfectly
             and
             Equally
             
               One
               in
               Nature
            
             ;
             or
             ,
             rather
             more
             ,
             (
             that
             is
             ,
             under
             more
             Respects
             ,
             )
             
               One
               in
               it's
               self
            
             ,
             than
             it
             would
             have
             been
             in
             case
             this
             Plurality
             of
             Persons
             had
             been
             secluded
             .
          
           
             Now
             ,
             if
             it
             shall
             appear
             by
             our
             Explication
             ,
             that
             the
             Affirmative
             of
             all
             these
             is
             
               Consonant
               to
               Reason
            
             working
             upon
             our
             Natural
             Notions
             stript
             of
             their
             Imperfections
             ,
             and
             ,
             as
             such
             ,
             Transferr'd
             to
             GOD
             ;
             I
             hope
             it
             will
             satisfie
             Dissenters
             ,
             comfort
             the
             Faith
             of
             those
             who
             Believe
             already
             ,
             and
             convince
             every
             Intelligent
             Reader
             ,
             that
             nothing
             can
             with
             true
             Reason
             be
             objected
             against
             this
             Divine
             Mystery
             .
          
        
         
           
           
             SECT
             .
             III.
             
          
           
             
               The
               Terms
               or
               Words
               ,
               of
               which
               we
               make
               use
               in
               this
               Explication
               ,
               clear'd
               from
               Ambiguity
               .
            
          
           
             1.
             
             BY
             the
             word
             [
             GOD
             ]
             is
             meant
             a
             
               most
               Actual
            
             and
             
               Self-Subsistent
               Being
               ;
               Infinite
            
             in
             His
             Nature
             and
             all
             it's
             Attributes
             .
          
           
             2.
             
             By
             the
             words
             [
             
               Divine
               Nature
            
             ]
             we
             understand
             the
             same
             
               Infinitely
               Perfect
               Being
            
             .
             But
             we
             are
             to
             mind
             the
             Reader
             once
             more
             of
             that
             which
             cannot
             be
             too
             often
             inculcated
             ,
             viz.
             That
             in
             all
             Creatures
             (
             for
             Example
             in
             Man
             )
             there
             is
             found
             what
             answers
             to
             diverse
             Notions
             in
             the
             Line
             of
             Substance
             ;
             of
             which
             one
             is
             more
             Perfect
             (
             or
             Imperfect
             )
             than
             Another
             .
             For
             ,
             an
             Individual
             Man
             ,
             conceiv'd
             precisely
             under
             the
             Superiour
             Notions
             of
             
               Ens
               ,
               Corpus
               ,
               Mixtum
               ,
               Vivens
               ,
               Animal
            
             and
             Homo
             ,
             signifies
             only
             some
             Common
             and
             Inadequate
             Notion
             of
             Him
             ;
             whence
             nothing
             in
             Common
             being
             able
             
               to
               Exist
            
             ;
             but
             only
             Singulars
             ,
             as
             
               Peter
               ,
               Paul
            
             ,
             &c.
             hence
             all
             those
             Former
             are
             Imperfect
             in
             the
             Line
             of
             Ens
             ,
             which
             signifies
             
               Capable
               of
               Existing
            
             :
             Yet
             ,
             even
             these
             Singular
             or
             Individual
             Entities
             ,
             tho'
             we
             should
             allow
             them
             in
             some
             sort
             to
             Exist
             ,
             have
             not
             thence
             all
             the
             Completion
             or
             Perfection
             imaginable
             in
             that
             Line
             ;
             for
             a
             Thing
             may
             be
             Capable
             to
             Exist
             ,
             and
             yet
             not
             Capable
             to
             exist
             Alone
             ,
             or
             without
             the
             Support
             of
             Another
             ,
             which
             we
             call
             Subsisting
             .
             To
             be
             Subsistent
             then
             ,
             (
             which
             in
             Intelligent
             
             Things
             we
             call
             to
             be
             a
             PERSON
             ,
             )
             being
             the
             most
             Perfect
             Notion
             of
             Ens
             ,
             must
             be
             attributed
             to
             the
             Divine
             Essence
             or
             Nature
             ;
             (
             tho'
             the
             word
             [
             Essence
             ]
             does
             not
             express
             it
             ,
             but
             rather
             signifies
             a●ter
             the
             manner
             of
             a
             kind
             of
             meer
             Form
             :
             )
             Otherwise
             the
             Divine
             Nature
             would
             be
             conceiv'd
             to
             want
             something
             ,
             which
             according
             to
             our
             Natural
             Notions
             is
             the
             utmost
             Perfection
             in
             the
             Line
             of
             Being
             ;
             which
             is
             impossible
             to
             be
             thought
             or
             said
             of
             GOD.
             who
             is
             
               Infinitely
               Perfect
            
             in
             Being
             .
          
           
             3.
             
             By
             the
             word
             [
             Father
             ,
             ]
             I
             mean
             one
             Particular
             ,
             who
             communicates
             the
             Nature
             of
             which
             Himself
             is
             ,
             to
             Another
             Particular
             :
             And
             by
             [
             Son
             ,
             ]
             Him
             to
             whom
             that
             Nature
             is
             thus
             Communicated
             ;
             but
             that
             he
             does
             or
             
               does
               not
            
             Communicate
             the
             same
             Individual
             Nature
             ,
             or
             that
             he
             is
             Before
             his
             Son
             in
             Time
             ,
             and
             other
             Considerations
             arising
             from
             Matter
             ,
             spring
             from
             the
             Imperfection
             and
             Limitedness
             of
             Creatures
             ,
             and
             therefore
             they
             are
             not
             to
             be
             Transferr'd
             to
             GOD
             :
             Nor
             are
             they
             Essential
             to
             the
             Notions
             of
             Father
             and
             Son
             ;
             as
             will
             be
             plain
             to
             any
             Man
             ,
             who
             reflects
             ,
             that
             if
             (
             
               per
               impossible
            
             )
             a
             Man
             did
             communicate
             his
             Individual
             Nature
             to
             Another
             ,
             and
             that
             Other
             had
             it
             thus
             Communicated
             from
             him
             ,
             and
             this
             Instantaneously
             ;
             he
             would
             not
             ,
             in
             that
             Supposition
             ,
             be
             therefore
             less
             a
             Father
             ,
             but
             
               more
               perfectly
            
             such
             ,
             because
             the
             Nature
             Communicated
             is
             more
             perfectly
             the
             Same
             .
             Nor
             do
             [
             Sooner
             ]
             or
             [
             Later
             ]
             [
             Instantaneous
             ]
             or
             [
             Not-Instantaneous
             ]
             ,
             enter
             into
             the
             precise
             Notion
             of
             Father
             ,
             and
             Son
             ;
             as
             appears
             from
             the
             Definition
             of
             Generation
             ;
             which
             abstracts
             from
             all
             those
             Considerations
             .
             Moreover
             ,
             't
             is
             most
             Evident
             ,
             that
             in
             such
             a
             case
             ,
             the
             Person
             who
             Communicates
             his
             Individual
             Nature
             ,
             and
             He
             to
             whom
             't
             is
             Communicated
             ,
             
             would
             have
             ,
             hence
             ,
             
               some
               very
               neer
            
             Relation
             to
             one
             another
             ;
             and
             what
             imaginable
             Relation
             
               could
               it
               be
            
             but
             that
             of
             Father
             and
             Son
             ?
          
           
             4.
             
             I
             take
             the
             word
             [
             Generation
             ]
             in
             the
             Sense
             of
             that
             Exact
             and
             Received
             Definition
             ,
             
               viz.
               [
               Processio
               Viventis
               a
               Vivente
               ,
               tanquam
               a
               Principio
               Conjuncto
               ,
               in
               Similitudinem
               Naturae
               ,
            
             ]
             which
             I
             shall
             show
             is
             perfectly
             Verify'd
             in
             the
             Procession
             of
             the
             Eternal
             Word
             .
             All
             other
             Considerations
             are
             Extrinsecal
             and
             Forrein
             to
             the
             Notion
             of
             Generation
             ,
             as
             may
             be
             gather'd
             from
             §
             .
             3.
             and
             ,
             therefore
             do
             not
             belong
             to
             it's
             precise
             Notion
             ,
             but
             spring
             from
             the
             Imperfection
             of
             Creatures
             ;
             nor
             ,
             consequently
             ,
             
               as
               such
            
             ,
             ought
             they
             be
             Transferr'd
             to
             GOD.
             
          
           
             5.
             
             The
             word
             [
             Person
             ]
             signifies
             Perseity
             ,
             (
             as
             some
             Schoolmen
             explicate
             it
             ;
             )
             or
             what
             's
             so
             Subsistent
             of
             it self
             ,
             or
             by
             the
             merits
             of
             it's
             
               own
               Notion
            
             or
             Expression
             ,
             that
             it
             needs
             
               no
               other
            
             Formal
             Notion
             to
             compleat
             it
             ,
             nor
             Word
             to
             express
             it
             better
             .
             The
             Etymology
             of
             that
             word
             (
             if
             such
             a
             Consideration
             ,
             and
             not
             rather
             the
             
               Common
               Use
            
             of
             it
             only
             ,
             be
             much
             to
             be
             regarded
             )
             seems
             to
             be
             this
             ;
             that
             as
             we
             say
             a
             Speech
             is
             Dissona
             ,
             when
             it
             varies
             from
             another
             in
             Sense
             ,
             and
             Consona
             when
             it
             agrees
             to
             it
             :
             So
             a
             Thing
             is
             call'd
             Persona
             ,
             when
             it
             thorowly
             or
             perfectly
             sounds
             or
             speaks
             the
             Notion
             of
             Ens
             ;
             or
             expresses
             the
             
               utmost
               Completion
            
             of
             a
             Thing
             under
             the
             Notion
             of
             an
             
               Intelligent
               Being
            
             .
             See
             §
             .
             2.
             
          
           
             6.
             
             [
             Subsistent
             ]
             and
             [
             Suppositum
             ]
             signifie
             the
             same
             ,
             and
             are
             appliable
             to
             all
             Beings
             whatever
             ,
             whether
             they
             be
             Intelligent
             (
             that
             is
             Persons
             )
             or
             no
             ;
             and
             express
             their
             last
             Completion
             in
             the
             Line
             of
             Ens
             in
             their
             several
             Kinds
             .
             The
             Notion
             of
             the
             former
             seems
             more
             to
             respect
             
               it's
               self
            
             ,
             or
             it
             's
             own
             Absoluteness
             in
             the
             Line
             of
             Being
             .
             The
             Notion
             of
             
             the
             Later
             regards
             the
             Nature
             ,
             or
             the
             Accidents
             ,
             ●hich
             it
             sustains
             in
             our
             Mind
             ,
             or
             
               as
               conceiv'd
            
             by
             ●…
             .
             The
             Literal
             meaning
             of
             which
             kind
             of
             Say●ng
             ,
             is
             ,
             That
             ,
             we
             making
             
               diverse
               Conceptions
            
             of
             ●he
             
               same
               Thing
            
             ,
             the
             Formal
             Conception
             of
             the
             ●●ture
             ,
             or
             of
             it's
             Modes
             ,
             is
             not
             that
             Formal
             Conception
             of
             a
             Thing
             
               Existing
               [
               Alone
            
             ,
             ]
             without
             needing
             any
             other
             farther
             Notion
             in
             our
             Mind
             ,
             or
             any
             other
             Word
             ,
             to
             mean
             or
             signifie
             it's
             standing
             thus
             Alone
             or
             without
             Dependency
             on
             any
             other
             Created
             Noti●●
             to
             compleat
             or
             make
             out
             that
             Full
             Sense
             .
             Notwithstanding
             that
             the
             Notions
             of
             [
             Subsistent
             ]
             ●nd
             [
             Suppositum
             ]
             do
             bear
             such
             a
             nice
             Distinction
             ;
             ●●●
             ,
             in
             regard
             that
             which
             
               sustains
               another
            
             ,
             must
             〈…〉
             supposed
             able
             to
             
               subsist
               of
               it self
            
             ;
             hence
             they
             ●…
             ,
             not
             without
             reason
             ,
             promiscuously
             used
             .
          
           
             The
             Explication
             of
             the
             rest
             of
             those
             words
             of
             which
             we
             shall
             have
             occasion
             to
             make
             use
             ,
             will
             ,
             I
             conceive
             ,
             come
             in
             more
             seasonably
             in
             their
             ●roper
             Places
             .
          
        
         
           
             SECT
             .
             IV.
             
          
           
             
               That
               the
               Divine
               Nature
               does
               Verifie
               some
               One
               Notion
               that
               is
               (
               some
               way
               )
               .
               Common
               ;
               and
               some
               Others
               that
               are
               Particulars
               .
            
          
           
             1.
             
             SInce
             all
             Explications
             (
             as
             well
             as
             Arguments
             )
             are
             to
             be
             taken
             from
             the
             
               Nature
               of
               the
               Thing
            
             ,
             〈…〉
             from
             the
             Subject
             to
             be
             Explicated
             ;
             as
             being
             ,
             in
             ●●ality
             ,
             nothing
             else
             but
             the
             Unfolding
             that
             Nature
             ,
             
             and
             the
             laying
             open
             what
             ,
             with
             a
             Deep
             Inspection
             ,
             we
             discover
             to
             be
             included
             
               in
               it
            
             ,
             or
             to
             belong
             to
             it
             Intrinsecally
             ;
             and
             ,
             since
             the
             Nature
             of
             GOD
             ,
             is
             ,
             at
             present
             ,
             the
             Subject
             of
             our
             Discourse
             ;
             or
             that
             which
             we
             are
             to
             explicate
             ;
             our
             Question
             being
             ,
             Whether
             GOD
             is
             not
             Truly
             One
             in
             Nature
             or
             Essence
             ,
             and
             Three
             according
             to
             the
             Notion
             of
             Person
             ?
             Hence
             ,
             't
             is
             most
             fittirg
             we
             should
             
               take
               our
               Rise
            
             ,
             and
             Ground
             our
             Discourse
             ,
             from
             the
             Divine
             Nature
             it self
             ,
             consider'd
             as
             it
             is
             conceiv'd
             by
             us
             according
             to
             our
             Natural
             Notions
             ,
             as
             is
             declar'd
             above
             .
          
           
             2.
             
             And
             ,
             because
             many
             Attributes
             are
             held
             to
             belong
             to
             the
             Divine
             Nature
             ;
             therefore
             to
             make
             our
             Explication
             more
             facil
             and
             succinct
             ,
             we
             will
             pitch
             upon
             One
             or
             Two
             Attributes
             ,
             or
             Predicates
             ,
             which
             are
             granted
             by
             all
             to
             belong
             to
             GOD's
             Nature
             ;
             viz.
             That
             it
             is
             Spiritual
             ,
             or
             that
             GOD
             is
             an
             Infinitely
             Perfect
             Spirit
             .
          
           
             3.
             
             Moreover
             ,
             seeing
             all
             we
             know
             of
             Spiritual
             Natures
             ,
             or
             the
             First
             and
             most
             Obvious
             ,
             and
             ,
             withall
             ,
             the
             most
             True
             Conception
             we
             have
             of
             them
             ▪
             is
             ,
             that
             they
             are
             such
             Beings
             as
             have
             Understanding
             and
             Will
             ;
             and
             therefore
             ,
             that
             they
             do
             Know
             and
             Love
             such
             Objects
             as
             are
             proportion'd
             to
             their
             pitch
             ,
             or
             Agreeable
             to
             their
             Natures
             ;
             we
             are
             thereupon
             to
             build
             our
             Explication
             on
             these
             Two
             Operations
             Proper
             to
             our
             Soul
             ,
             and
             to
             other
             Created
             Spiritual
             Natures
             ;
             and
             thence
             
             Transfer
             ●hem
             to
             GOD
             ;
             which
             we
             may
             safely
             do
             without
             danger
             of
             putting
             any
             Imperfection
             in
             GOD
             ,
             in
             regard
             those
             Attributes
             are
             the
             
               Greatest
               Perfection
            
             of
             Spiritual
             Natures
             ,
             and
             even
             Essential
             to
             them
             ;
             so
             that
             we
             need
             no
             more
             but
             only
             abstract
             from
             them
             the
             Limitedness
             or
             Finiteness
             necessarily
             annex●
             
             to
             all
             Creatures
             ,
             and
             conceive
             GOD
             to
             be
             Infinite
             under
             these
             Considerations
             ,
             as
             is
             declar'd
             Prel
             .
             VII
             .
          
           
             4.
             
             Farther
             ,
             because
             that
             Knowledge
             and
             Love
             are
             Imperfect
             which
             are
             exercis'd
             about
             Unworthy
             Objects
             ;
             and
             those
             are
             
               most
               Perfect
            
             ,
             which
             are
             employ'd
             about
             the
             Best
             and
             Noblest
             Objects
             that
             can
             be
             imagin'd
             ;
             and
             only
             the
             Divine
             Nature
             is
             the
             
               most
               Excellent
            
             Object
             :
             It
             follows
             ,
             that
             ,
             since
             no
             Notion
             that
             is
             Imperfect
             is
             to
             be
             Attributed
             to
             GOD
             ;
             Therefore
             the
             Knowledge
             and
             Love
             which
             we
             attribute
             to
             Him
             must
             be
             the
             Knowledge
             and
             Love
             of
             the
             Best
             of
             all
             Objects
             ,
             Himself
             ;
             and
             thence
             we
             must
             affirm
             ,
             without
             the
             least
             fear
             of
             Injuring
             the
             Divine
             Nature
             ,
             that
             [
             GOD
             Knows
             and
             Loves
             Himself
             ,
             ]
             because
             to
             deny
             Him
             this
             ,
             would
             make
             the
             Divine
             Nature
             most
             highly
             Imperfect
             ;
             nay
             more
             Imperfect
             than
             Created
             Spiritual
             Natures
             are
             ;
             especially
             if
             they
             are
             
               Pure
               Acts.
            
             
          
           
             5.
             
             Moreover
             ,
             this
             Knowledge
             and
             Love
             of
             Himself
             ,
             is
             (
             as
             it
             were
             )
             the
             
               Primary
               Operation
            
             of
             the
             Deity
             ,
             as
             it
             is
             a
             Spirit
             :
             Wherefore
             ,
             since
             the
             Primary
             Operation
             of
             all
             Creatures
             we
             converse
             with
             has
             been
             prov'd
             to
             be
             That
             which
             constitutes
             their
             Essences
             ;
             we
             cannot
             but
             judge
             ,
             that
             ,
             considering
             GOD
             according
             to
             our
             Natural
             Notions
             ,
             this
             Knowledge
             and
             Love
             of
             Himself
             ,
             is
             ,
             in
             that
             regard
             ,
             most
             Essential
             to
             GOD
             as
             He
             is
             a
             Spirit
             .
          
           
             6.
             
             This
             Fundamental
             Principle
             then
             being
             laid
             as
             the
             Groundwork
             of
             all
             our
             ensuing
             Explication
             ;
             since
             (
             by
             Prelim.
             II.
             )
             and
             as
             plain
             Reason
             tells
             us
             ,
             we
             are
             to
             
               discourse
               consequently
            
             of
             those
             True
             Notions
             we
             have
             of
             GOD
             ,
             so
             they
             imply
             no
             Imperfection
             ;
             we
             are
             to
             consider
             next
             
             what
             
               Genuine
               Consequences
            
             do
             follow
             from
             this
             Position
             .
          
           
             7.
             
             It
             follows
             ,
             then
             ,
             hence
             immediately
             ,
             that
             the
             Divine
             Nature
             does
             Verifie
             the
             Notions
             of
             Knower
             and
             Thing
             
               Known
               ,
               Lover
            
             and
             Thing
             Loved
             ;
             and
             that
             there
             is
             in
             the
             Divine
             Nature
             that
             which
             answers
             to
             those
             Distinct
             Notions
             ;
             nay
             ,
             which
             obliges
             us
             to
             say
             they
             are
             Distinct.
             For
             ,
          
           
             8.
             
             'T
             is
             impossible
             to
             conceive
             ,
             that
             the
             Notions
             of
             Knower
             and
             Thing
             Known
             ,
             (
             and
             the
             same
             is
             to
             said
             of
             Lover
             and
             Thing
             Loved
             )
             should
             be
             the
             same
             Notion
             ;
             and
             not
             Contradistinct
             ,
             and
             (
             some
             way
             )
             Opposite
             to
             one
             another
             .
             First
             ,
             Because
             plain
             Sense
             manifests
             they
             are
             counterpos'd
             .
             Next
             ,
             the
             Art
             of
             Logick
             ,
             which
             is
             entirely
             Grounded
             on
             our
             Natural
             Notions
             ,
             and
             perfectly
             Distinguishes
             them
             ,
             informs
             us
             certainly
             that
             there
             is
             a
             
               Relative
               Opposition
            
             ,
             and
             ,
             consequently
             ,
             an
             unavoidable
             Distinction
             between
             them
             .
             Thirdly
             ,
             The
             Thing
             Known
             and
             Lov'd
             do
             evidently
             import
             the
             Object
             of
             Knowledge
             and
             Love
             ;
             and
             ,
             what
             's
             Objected
             cannot
             but
             be
             Distinct
             ,
             or
             (
             some
             way
             )
             Other
             from
             That
             
               to
               which
            
             't
             is
             Objected
             .
             Fourthly
             ,
             they
             being
             clearly
             Relatives
             ,
             the
             very
             meaning
             of
             the
             word
             [
             Ad
             ,
             ]
             which
             formally
             expresses
             all
             Relation
             ,
             must
             forcibly
             signifie
             there
             is
             some
             sort
             of
             Distinction
             between
             them
             .
             Lastly
             ,
             They
             are
             Correlatives
             ;
             which
             can
             have
             no
             Sense
             but
             this
             ,
             that
             they
             
               mutually
               respect
            
             one
             another
             .
             Now
             that
             Knower
             and
             Thing
             Known
             should
             mutually
             respect
             one
             another
             ,
             and
             yet
             there
             should
             not
             be
             (
             in
             some
             Sense
             )
             
               One
               and
               Another
            
             ,
             is
             perfect
             Nonsense
             and
             meer
             Contradiction
             .
          
           
             9.
             
             Hence
             follows
             ,
             that
             there
             must
             be
             
               some
               kind
            
             of
             Distinction
             in
             the
             Divine
             Nature
             it self
             ;
             since
             
             Predicates
             that
             do
             necessarily
             bear
             Distinction
             in
             their
             very
             Notion
             are
             truly
             verify'd
             of
             it
             :
             Nor
             can
             Distinction
             be
             in
             any
             thing
             ,
             but
             it
             must
             make
             it
             ,
             some
             way
             or
             
               other
               ,
               Distinct.
            
             
          
           
             10.
             
             Nor
             can
             this
             Distinction
             proceed
             from
             the
             Imperfection
             of
             our
             Understanding
             ,
             as
             it
             does
             when
             we
             distinguish
             other
             Divine
             Attributes
             ;
             but
             it
             proceeds
             from
             the
             Soveraign
             Perfection
             of
             the
             Divine
             Nature
             it self
             ,
             which
             is
             to
             Know
             and
             
               Love
               Himself
            
             :
             Nor
             does
             our
             Understanding
             in
             conceiving
             this
             ,
             deform
             our
             True
             Conception
             of
             the
             Deity
             but
             the
             true
             Conception
             of
             the
             Deity
             it self
             does
             thus
             Inform
             our
             Understanding
             ,
             and
             obliges
             us
             to
             affirm
             thus
             of
             it
             .
          
           
             11.
             
             Hence
             this
             Distinction
             ,
             which
             those
             words
             ,
             [
             
               God
               Knows
               and
               Loves
               Himself
            
             ,
             ]
             do
             put
             in
             the
             Divine
             Nature
             ,
             is
             Real
             :
             Not
             only
             because
             the
             Divine
             Self-Knowledge
             does
             Verifie
             it
             ;
             but
             also
             ,
             because
             it
             is
             not
             grounded
             on
             our
             
               weak
               manner
            
             of
             Conceiving
             it
             ,
             but
             ,
             as
             was
             shown
             ,
             §§
             .
             4.
             5.
             on
             the
             Perfection
             of
             
               GOD's
               Essence
            
             .
          
           
             12.
             
             Hence
             ,
             as
             we
             transfer
             to
             GOD
             the
             Notions
             of
             Justice
             ,
             Mercy
             ,
             Power
             ,
             Wisdom
             ,
             &c.
             which
             we
             find
             in
             Creatures
             ,
             by
             observing
             such
             Effects
             proceeding
             from
             Him
             as
             use
             to
             proceed
             from
             such
             like
             Perfections
             
               in
               us
            
             ,
             or
             
               among
               us
            
             ;
             so
             with
             the
             same
             ,
             and
             far
             better
             Reason
             we
             may
             transfer
             to
             Him
             the
             Notions
             of
             Knowing
             and
             Loving
             Himself
             ;
             and
             ,
             consequently
             ,
             of
             Distinction
             between
             those
             Relative
             Notions
             of
             Knower
             and
             Known
             which
             are
             
               in
               Him
            
             ,
             and
             objectively
             Him
             ,
             by
             Priel
             .
             10.
             11.
             
          
           
             13.
             
             To
             understand
             this
             more
             clearly
             ,
             we
             may
             reflect
             that
             the
             Names
             of
             those
             Virtues
             which
             we
             Transfer
             to
             GOD
             do
             not
             in
             their
             Notion
             import
             
             that
             one
             of
             them
             is
             
               not
               another
            
             ;
             nor
             hinder
             but
             they
             may
             all
             be
             compriz'd
             in
             one
             Eminently
             Perfect
             Attribute
             .
             I
             believe
             ,
             that
             I
             have
             shown
             ,
             (
             
               Solid
               Philosophy
               Asserted
               ,
               Reflection
            
             XV.
             )
             that
             all
             Virtues
             ,
             even
             amongst
             us
             ,
             are
             comprehended
             in
             that
             one
             Notion
             ,
             [
             
               Right
               Reason
            
             ]
             working
             on
             such
             or
             such
             Objects
             ,
             in
             such
             and
             such
             Occasions
             .
             Much
             more
             easily
             may
             they
             all
             be
             center'd
             in
             that
             one
             most
             Perfect
             Formality
             of
             GOD's
             Essence
             :
             Whence
             all
             the
             Distinction
             of
             those
             Attributes
             as
             they
             are
             in
             GOD
             ,
             must
             necessarily
             be
             refunded
             into
             our
             manner
             of
             conceiving
             them
             by
             diverse
             Acts
             ,
             or
             Abstracted
             Conceptions
             .
             But
             now
             ,
             when
             we
             conceive
             that
             
               GOD
               Knows
               Himself
            
             ,
             (
             and
             the
             same
             may
             be
             said
             of
             his
             
               Loving
               Himself
            
             )
             the
             business
             is
             quite
             otherwise
             .
             For
             the
             very
             Notion
             of
             [
             Self-Knowledge
             ]
             does
             essentially
             import
             Distinction
             of
             Knower
             and
             Known
             .
             Even
             Knowledge
             ,
             amongst
             ▪
             us
             ,
             does
             essentially
             signifie
             ,
             that
             the
             Thing
             Known
             is
             in
             our
             Knowledge
             as
             Another
             ,
             or
             as
             Distinct
             from
             the
             Soul
             as
             knowing
             it
             ;
             as
             is
             shown
             in
             the
             Book
             now
             cited
             ,
             Prelim.
             II.
             §§
             .
             22.
             23.
             and
             particularly
             ,
             §
             .
             26.
             
             And
             Reason
             gives
             it
             must
             be
             so
             ;
             since
             when
             I
             know
             a
             Tree
             ,
             the
             Nature
             of
             a
             Tree
             which
             is
             in
             my
             Mind
             intellectually
             ,
             is
             not
             there
             as
             either
             my
             Essence
             ,
             nor
             as
             any
             Intrinsecal
             Mode
             of
             me
             ,
             as
             is
             manifest
             ;
             it
             must
             therefore
             necessarily
             be
             there
             as
             
               Distinct
               from
               me
            
             ,
             or
             as
             Another
             .
             Nay
             ,
             when
             our
             Soul
             knows
             her self
             ,
             she
             must
             ,
             some
             way
             or
             other
             ,
             be
             Distinct
             from
             her self
             by
             that
             Knowledge
             ;
             for
             it
             cannot
             with
             any
             Sense
             be
             deny'd
             ,
             but
             that
             she
             is
             in
             that
             case
             ,
             her
             own
             Object
             ;
             and
             that
             ,
             therefore
             ,
             for
             that
             very
             regard
             ,
             she
             must
             be
             distinguisht
             ,
             some
             way
             ,
             
               from
               her self
            
             as
             Knowing
             that
             Object
             ,
             as
             is
             shown
             ,
             Prelim.
             IV.
             Nor
             is
             this
             
             any
             Imperfection
             in
             a
             Created
             Spirit
             ,
             to
             have
             her
             Objects
             in
             her
             when
             she
             knows
             them
             ,
             as
             Other
             ,
             or
             as
             
               Distinct
               from
               her
            
             :
             For
             't
             is
             the
             very
             Notion
             or
             Nature
             of
             Knowledge
             ,
             which
             if
             we
             take
             away
             from
             her
             ,
             we
             must
             at
             the
             same
             time
             take
             away
             her
             Knowing
             Power
             ,
             and
             her
             Spirituality
             ,
             and
             put
             her
             to
             be
             made
             of
             Matter
             ;
             it
             being
             the
             Property
             of
             Matter
             and
             of
             Material
             Things
             to
             have
             nothing
             in
             them
             but
             such
             Modes
             which
             are
             Intrinsecal
             to
             their
             Subject
             ,
             and
             Determine
             it's
             Potentiality
             .
             Nay
             more
             ,
             't
             is
             the
             
               highest
               Perfection
            
             of
             a
             Spiritual
             Nature
             to
             have
             things
             
               in
               it
            
             ,
             which
             are
             
               different
               from
               it
            
             ;
             as
             is
             demonstrated
             in
             my
             Metaphysicks
             ,
             Book
             II.
             Ch.
             2.
             
             §§
             .
             6
             ,
             7
             ,
             8
             ,
             9.
             
             Whence
             ,
             there
             being
             no
             Imperfection
             in
             this
             Notion
             ,
             but
             rather
             it
             being
             the
             best
             Perfection
             of
             a
             Spiritual
             Nature
             ,
             we
             ought
             with
             far
             better
             Reason
             than
             
               any
               other
            
             ,
             Transfer
             it
             to
             GOD
             ;
             and
             to
             say
             ,
             that
             GOD
             ,
             by
             Knowing
             Himself
             ,
             is
             (
             in
             some
             Sense
             or
             other
             )
             
               in
               Himself
            
             as
             Another
             ,
             or
             that
             He
             is
             Distinct
             from
             Himself
             ,
             as
             he
             is
             a
             Knower
             ,
             as
             is
             seen
             Prel
             .
             IV.
             
          
           
             14.
             
             To
             finish
             this
             Point
             ,
             we
             may
             reflect
             ,
             that
             we
             may
             more
             easily
             be
             Mis-led
             by
             fancying
             those
             other
             Attributes
             to
             be
             Distinct
             in
             GOD
             ;
             because
             ,
             according
             to
             our
             manner
             of
             Conceiving
             they
             are
             Diverse
             from
             one
             another
             ,
             and
             
               very
               Many
            
             of
             them
             ;
             But
             in
             our
             case
             there
             are
             but
             Two
             single
             Attributes
             ,
             
               viz.
               Self-Knowing
            
             and
             Self-Loving
             ,
             and
             yet
             each
             of
             those
             single
             Attributes
             imports
             Distinction
             and
             Aliety
             ,
             (
             if
             I
             may
             use
             that
             word
             )
             in
             it
             's
             own
             Particular
             Notion
             .
             Which
             shows
             plainly
             ,
             that
             the
             Distinction
             here
             spoken
             of
             ,
             does
             not
             arise
             out
             of
             the
             Number
             of
             those
             Diverse
             Attributes
             ,
             or
             from
             our
             
               Distinct
               Acts
            
             of
             Conceiving
             them
             Abstractedly
             ;
             but
             from
             each
             of
             those
             Single
             
             and
             Intrinsecal
             Natures
             or
             Notions
             of
             Self-Knowing
             and
             of
             Self-Loving
             ;
             which
             ,
             unless
             we
             should
             impiously
             degrade
             the
             Divine
             Nature
             from
             being
             Spiritual
             ,
             we
             must
             be
             forced
             to
             Attribute
             to
             Him
             ;
             and
             consequently
             ,
             
               some
               Distinction
            
             ,
             as
             these
             words
             do
             most
             evidently
             import
             .
          
           
             15.
             
             Hence
             is
             farther
             manifested
             ,
             that
             since
             GOD
             
               Knows
               and
               Loves
               Himself
            
             ,
             there
             is
             in
             the
             Divine
             Nature
             some
             One
             Notion
             that
             is
             Common
             ,
             and
             some
             Others
             that
             are
             Particulars
             .
             For
             it
             is
             Evident
             ,
             that
             Knower
             ,
             and
             
               Known
               ,
               Lover
            
             ,
             and
             Loved
             ,
             are
             all
             distinct
             Notions
             from
             one
             another
             ,
             and
             therefore
             Particulars
             ;
             as
             also
             that
             the
             word
             [
             GOD
             ]
             is
             Predicated
             ,
             and
             Verify'd
             of
             each
             of
             them
             .
             For
             ,
             since
             all
             True
             Predication
             or
             Verification
             is
             made
             by
             the
             Identifying
             Particle
             [
             Est
             ,
             ]
             't
             is
             consequent
             ,
             that
             the
             Divine
             Nature
             is
             in
             them
             all
             ,
             and
             really
             Them
             :
             And
             therefore
             ,
             since
             the
             single
             word
             [
             GOD
             ]
             is
             but
             one
             Notion
             ,
             and
             truly
             said
             of
             them
             All
             ,
             it
             must
             be
             granted
             to
             be
             
               COMMON
               to
               them
               all
            
             .
          
           
             16.
             
             And
             because
             this
             Common
             Notion
             [
             GOD
             ]
             cannot
             but
             most
             properly
             signifie
             the
             Divine
             Being
             ,
             which
             is
             Infinite
             in
             Perfection
             ;
             and
             to
             be
             a
             Suppositum
             ,
             (
             by
             Sect.
             3.
             
             §
             .
             6.
             )
             is
             to
             be
             Compleat
             or
             Perfect
             in
             the
             Notion
             of
             Ens
             :
             Therefore
             ,
             the
             Notion
             of
             a
             Suppositum
             cannot
             but
             be
             attributed
             to
             that
             Common
             Notion
             [
             GOD.
             ]
             Wherefore
             that
             Notion
             is
             not
             only
             Common
             ,
             but
             also
             a
             Suppositum
             ;
             there
             is
             then
             a
             
               Common
               Suppositum
            
             in
             GOD
             ,
             which
             is
             predicated
             of
             the
             Particulars
             truly
             attributed
             to
             Him
             ;
             and
             ,
             as
             has
             been
             prov'd
             ,
             Identify'd
             with
             Him.
             
          
           
             17.
             
             In
             this
             Notion
             of
             the
             
               Common
               Suppositum
            
             ,
             the
             Generality
             of
             the
             Jews
             ,
             the
             Wiser
             Heathens
             ,
             and
             all
             those
             who
             deny
             a
             Trinity
             ,
             understood
             the
             word
             [
             GOD
             ;
             ]
             and
             perhaps
             our selves
             too
             ,
             when
             
             there
             is
             not
             in
             our
             Prayers
             or
             Discourse
             any
             Particular
             Reference
             to
             any
             of
             the
             Persons
             .
          
           
             18.
             
             Wherefore
             this
             
               Common
               Suppositum
            
             may
             not
             unfitly
             be
             call'd
             the
             Absolute
             Notion
             of
             GOD
             ,
             and
             those
             Particulars
             the
             Relative
             Notions
             of
             the
             same
             Divine
             Essence
             ;
             because
             they
             meerly
             spring
             from
             those
             Relations
             .
          
           
             19.
             
             Whence
             ,
             because
             the
             Common
             Suppositum
             ,
             exprest
             by
             the
             word
             [
             GOD
             ,
             ]
             is
             held
             ,
             by
             all
             who
             use
             that
             Word
             to
             be
             Infinite
             in
             all
             those
             Attributes
             ,
             which
             we
             have
             Demonstrated
             in
             the
             Third
             Book
             of
             our
             Metaphysicks
             ,
             to
             belong
             to
             the
             
               First
               Being
               ,
               viz.
            
             Infinitely
             Wise
             ,
             Just
             ,
             Good
             ,
             Powerful
             ,
             &c.
             as
             also
             Eternal
             ,
             and
             Self-Existent
             ;
             it
             follows
             ,
             that
             all
             or
             each
             of
             those
             Particulars
             ,
             which
             are
             Predicated
             of
             the
             Word
             [
             GOD
             ,
             ]
             and
             therefore
             are
             Identify'd
             with
             Him
             ,
             must
             also
             be
             granted
             to
             have
             all
             those
             Infinite
             Perfections
             in
             them
             ,
             which
             are
             attributed
             to
             Him
             ;
             since
             [
             GOD
             ,
             ]
             who
             includes
             all
             those
             Attributes
             is
             Predicated
             (
             or
             Identify'd
             )
             with
             them
             all
             ;
             as
             is
             deliver'd
             accordingly
             in
             the
             Creed
             of
             St.
             Athanasius
             .
          
           
             20.
             
             The
             Difficulty
             is
             ,
             how
             we
             can
             with
             Truth
             ,
             and
             our
             due
             Regard
             to
             GOD
             ,
             who
             is
             essentially
             a
             most
             Pure
             Actuality
             of
             Being
             ,
             make
             Him
             a
             Genus
             or
             a
             Species
             ,
             Common
             to
             more
             which
             have
             the
             Notion
             of
             Inferiours
             in
             respect
             of
             Him.
             For
             true
             Metaphysicks
             admits
             no
             Composition
             in
             GOD
             of
             Genus
             and
             Difference
             ,
             as
             is
             seen
             ,
             Book
             III.
             §
             .
             35.
             
             To
             clear
             this
             ,
             we
             are
             to
             consider
             all
             those
             several
             
               Manners
               of
               Predicating
            
             ,
             given
             us
             by
             Porphyrius
             ,
             and
             allow'd
             by
             all
             the
             Learned
             World
             ,
             call'd
             the
             
               Five
               Predicables
            
             .
             Now
             the
             Notions
             of
             Genus
             and
             Species
             ,
             which
             are
             made
             by
             Logical
             Abstraction
             ,
             are
             Indeterminate
             and
             Potential
             in
             respect
             of
             the
             
             Inferiour
             Notions
             ;
             and
             the
             Things
             ,
             (
             that
             is
             ,
             they
             ,
             as
             thus
             consider'd
             )
             are
             
               Substantiae
               Secundae
            
             ,
             which
             reach
             not
             to
             the
             Notion
             of
             Individuum
             ,
             or
             
               Substantia
               Prima
            
             ,
             only
             which
             are
             properly
             Entia
             or
             
               Capable
               of
               Existing
            
             ;
             much
             less
             do
             they
             reach
             to
             the
             Notion
             of
             Existence
             ,
             or
             
               Actual
               Being
            
             .
             This
             being
             so
             ,
             it
             would
             be
             most
             absurd
             to
             Transfer
             such
             Notions
             to
             GOD
             who
             is
             
               Pure
               Existence
            
             .
             Nor
             can
             we
             Predicate
             any
             thing
             of
             Him
             as
             a
             Difference
             ,
             which
             determines
             the
             foresaid
             Potentiality
             of
             the
             others
             ;
             for
             in
             that
             which
             is
             essentially
             
               Pure
               Actual
               Being
            
             ,
             there
             can
             be
             no
             farther
             Determination
             made
             ;
             since
             this
             is
             done
             by
             the
             Act
             ,
             and
             nothing
             can
             be
             
               more
               Actual
            
             than
             
               Pure
               Actuality
               of
               Being
            
             it self
             .
          
           
             21.
             
             Wherefore
             ,
             setting
             these
             Three
             Predicables
             aside
             ,
             there
             remain
             those
             Manners
             of
             Predicating
             call'd
             Proprium
             and
             Accidens
             .
             Now
             ,
             I
             conceive
             ,
             that
             it
             argues
             no
             Imperfection
             for
             the
             
               Common
               Suppositum
            
             to
             be
             Predicated
             of
             those
             Particulars
             ,
             according
             to
             this
             
               Last
               manner
            
             .
             For
             first
             ,
             This
             is
             not
             Abstracted
             from
             Inferiours
             ,
             or
             Common
             to
             them
             as
             a
             Potential
             Notion
             Determin'd
             by
             Differences
             :
             Again
             ,
             To
             be
             thus
             Predicated
             it
             is
             not
             requir'd
             that
             the
             Predicate
             be
             an
             Accident
             it self
             ,
             or
             found
             in
             any
             of
             the
             Heads
             of
             those
             Modes
             ,
             which
             are
             Contr●●istinguisht
             from
             Substance
             ;
             but
             the
             Predicate
             here
             may
             it self
             be
             a
             Substante
             ,
             provided
             it
             does
             not
             
               per
               se
            
             ,
             or
             essentially
             and
             formally
             belong
             to
             the
             Subject
             .
             
               V.
               g.
            
             When
             we
             say
             ,
             [
             a
             Cup
             is
             Golden
             ,
             or
             (
             which
             is
             the
             same
             )
             Gold
             ;
             a
             Spoon
             is
             Gold
             ;
             a
             Ring
             is
             
               Gold
               ▪
            
             ]
             the
             Predicate
             [
             Gold
             ]
             apply'd
             to
             the
             
               Cup
               ,
               Spoon
            
             ,
             and
             Ring
             ,
             is
             a
             Substance
             ;
             and
             ,
             in
             some
             Sense
             Common
             to
             them
             all
             ;
             not
             as
             a
             Potential
             Notion
             ,
             Determin'd
             by
             Differences
             ,
             is
             common
             to
             it's
             Inferiours
             ,
             and
             Essential
             to
             them
             ;
             
             but
             ,
             because
             it
             does
             not
             Essentially
             belong
             to
             Gold
             to
             be
             apply'd
             to
             such
             a
             Figure
             ,
             therefore
             it
             is
             Accidental
             or
             not
             -
             Essential
             to
             it
             ;
             and
             hence
             it
             is
             said
             to
             be
             Predicated
             of
             them
             Accidentally
             .
             Now
             in
             this
             manner
             the
             Common
             Suppositum
             [
             GOD
             ]
             is
             Predicated
             of
             
               Knowing
               ,
               Known
            
             ,
             and
             the
             other
             Particulars
             without
             any
             show
             of
             Imperfection
             .
             I
             do
             not
             say
             ,
             that
             
               Knowing
               ,
               &c.
            
             are
             Accidental
             to
             GOD
             ,
             as
             it
             is
             to
             things
             of
             the
             said
             Figures
             to
             be
             Gold.
             I
             abstract
             from
             the
             Matter
             ,
             and
             take
             only
             the
             bare
             Manner
             of
             Predicating
             ;
             which
             is
             ,
             not
             to
             be
             said
             or
             predicated
             as
             a
             Superiour
             of
             Inferiours
             ,
             to
             which
             it's
             Potentiality
             is
             Determin'd
             by
             Differences
             ,
             but
             as
             one
             Substantial
             Notion
             ,
             
               determin'd
               already
            
             as
             to
             it
             's
             own
             Nature
             ,
             is
             Predicated
             of
             another
             ,
             which
             is
             either
             (
             according
             to
             it's
             Notion
             )
             Substantial
             ;
             or
             formally
             belonging
             to
             Another
             Head
             ;
             as
             those
             Figures
             are
             in
             respect
             of
             Gold
             ,
             and
             the
             Absolute
             Notion
             of
             the
             Divine
             Essence
             ,
             according
             to
             the
             Distinction
             of
             our
             Natural
             Notions
             ,
             is
             to
             that
             of
             Relation
             in
             Common
             .
          
           
             22.
             
             Or
             ,
             if
             we
             invert
             the
             Order
             of
             those
             Propositions
             ,
             and
             say
             ,
             [
             GOD
             is
             
               Known
               ,
               Knowing
               ,
               &c.
            
             ]
             and
             so
             make
             the
             Notion
             of
             GOD
             the
             
               Common
               Subject
            
             in
             those
             speeches
             in
             which
             the
             Relative
             ones
             are
             Predicated
             ;
             then
             they
             may
             be
             truly
             said
             to
             be
             Predicated
             of
             him
             according
             to
             the
             Predicable
             of
             Proprium
             .
             Which
             soever
             of
             those
             ways
             we
             take
             ,
             no
             Imperfection
             will
             be
             refunded
             upon
             GOD
             ,
             nor
             any
             Potentiality
             transfer'd
             to
             His
             
               most
               Pure
               Actuality
            
             ;
             which
             is
             the
             chief
             danger
             to
             be
             avoided
             in
             our
             Predications
             concerning
             the
             Divine
             Nature
             .
          
        
         
           
           
             SECT
             .
             V.
             
          
           
             
               That
               these
               Particulars
               ,
               are
               THREE
               ,
               and
               no
               more
               .
            
          
           
             1.
             
             SInce
             then
             this
             Common
             or
             Absolute
             Suppositum
             ,
             call'd
             GOD
             ,
             is
             justly
             held
             to
             be
             Infinite
             in
             Being
             ;
             it
             follows
             ,
             that
             He
             has
             all
             the
             Positive
             Perfections
             in
             the
             Line
             of
             Ens
             or
             Substance
             that
             can
             be
             imagin'd
             ,
             and
             possesses
             them
             all
             Indivisibly
             in
             
               One
               most
               Actual
            
             Formality
             of
             Being
             ;
             whence
             't
             is
             impossible
             to
             apprehend
             there
             should
             be
             any
             Distinction
             or
             Plurality
             at
             all
             in
             GOD
             ,
             as
             he
             is
             thus
             conceiv'd
             ,
             or
             under
             that
             precise
             Notion
             of
             meerly
             Being
             ;
             since
             under
             that
             Notion
             He
             is
             
               Indivisibly
               One
            
             ;
             which
             farther
             appears
             hence
             ,
             that
             even
             our
             ordinary
             Notion
             of
             [
             Existence
             ]
             is
             Indivisible
             ;
             much
             more
             must
             it
             be
             such
             when
             it
             is
             Infinite
             .
             Wherefore
             ,
             it
             being
             no
             less
             evidently
             shown
             ,
             Sect.
             4.
             that
             there
             are
             some
             Particular
             Notions
             ,
             or
             some
             sort
             of
             Plurality
             ,
             Truly
             and
             Rightly
             Transferr'd
             to
             GOD
             ,
             and
             Verify'd
             of
             Him
             :
             This
             must
             necessarily
             spring
             from
             our
             Conceiving
             GOD
             under
             some
             Other
             Notion
             (
             or
             some
             Notion
             that
             belongs
             to
             Another
             Head
             or
             Predicament
             )
             than
             that
             of
             Substance
             or
             meer
             Being
             ;
             and
             ,
             withall
             ,
             from
             
               such
               a
               one
            
             as
             does
             not
             carry
             ,
             along
             with
             it
             ,
             when
             't
             is
             Transferr'd
             to
             Him
             ,
             any
             Imperfection
             to
             the
             Divine
             Nature
             .
          
           
           
           
           
             2.
             
             Nor
             need
             we
             look
             far
             to
             find
             what
             kind
             of
             Notion
             this
             is
             .
             We
             can
             no
             sooner
             consider
             ,
             that
             GOD
             
               Knows
               and
               Loves
               Himself
            
             ,
             (
             which
             is
             the
             Ground
             of
             all
             our
             Explication
             ,
             and
             ,
             as
             it
             were
             ,
             the
             Text
             on
             which
             our
             Reason
             descants
             )
             but
             we
             must
             forcibly
             and
             immediately
             discover
             ,
             that
             this
             Distinction
             in
             GOD
             must
             be
             taken
             from
             that
             Head
             of
             our
             Notions
             ,
             call'd
             [
             RELATION
             .
             ]
             For
             the
             Knower
             cannot
             be
             a
             Knower
             of
             Nothing
             ,
             but
             of
             some
             Thing
             or
             some
             Object
             ,
             which
             is
             Known
             by
             him
             :
             Nor
             can
             that
             Thing
             or
             Object
             be
             actually
             Known
             ,
             but
             there
             must
             be
             some
             Thing
             which
             is
             a
             Knower
             of
             it
             ;
             which
             shows
             those
             Notions
             are
             perfectly
             Relative
             to
             one
             another
             .
          
           
             3.
             
             Wherefore
             all
             the
             Distinction
             and
             Operation
             ,
             which
             (
             as
             has
             been
             shown
             )
             is
             Verify'd
             to
             be
             in
             the
             Divine
             Nature
             ,
             and
             all
             the
             Distinction
             of
             the
             Particulars
             we
             lately
             spoke
             of
             ,
             must
             be
             taken
             from
             the
             Relations
             ,
             according
             to
             which
             the
             Divine
             Nature
             is
             Referr'd
             to
             its
             self
             ;
             and
             not
             formally
             and
             immediately
             from
             GOD
             '
             
               s
               Essence
            
             ,
             which
             belongs
             formally
             to
             the
             Line
             of
             Substance
             .
          
           
             4.
             
             Nor
             need
             we
             fear
             to
             attribute
             Distinct
             and
             (
             some
             way
             )
             Opposite
             Predicates
             to
             GOD
             ,
             and
             ,
             consequently
             affirm
             that
             there
             is
             some
             kind
             of
             Distinction
             and
             Opposition
             in
             Him
             ;
             since
             the
             Distinction
             necessarily
             imply'd
             in
             that
             Natural
             Notion
             we
             transfer
             to
             Him
             ,
             does
             attribute
             to
             Him
             the
             Highest
             Perfection
             of
             His
             Nature
             as
             't
             is
             Spiritual
             ;
             and
             is
             not
             Apply'd
             to
             Him
             according
             to
             the
             Notion
             of
             Ens
             or
             Being
             ;
             but
             ,
             according
             to
             Another
             Respect
             or
             Notion
             ,
             which
             is
             Different
             from
             it
             ;
             and
             (
             as
             is
             shown
             ,
             Prel
             .
             X.
             and
             XI
             .
             )
             does
             not
             induce
             or
             require
             any
             Distinction
             formally
             of
             the
             Essence
             it self
             ;
             Nay
             ,
             when
             (
             as
             will
             be
             shown
             ,
             
             Sect.
             VIII
             .
             §
             .
             7.
             )
             that
             very
             Opposition
             ,
             notwithstanding
             it
             forces
             some
             kind
             of
             Plurality
             ,
             does
             no
             less
             necessarily
             infer
             a
             
               more
               perfect
               Unity
            
             ,
             (
             if
             possible
             )
             in
             the
             Divine
             Nature
             ,
             at
             least
             an
             Unity
             in
             
               more
               respects
            
             ,
             than
             could
             have
             been
             Conceiv'd
             had
             there
             not
             been
             that
             kind
             of
             Distinction
             and
             Opposition
             .
             Nor
             yet
             can
             any
             doubt
             of
             the
             Truth
             of
             this
             Thesis
             ,
             which
             puts
             Distinct
             and
             Opposite
             Notions
             in
             GOD
             ;
             since
             His
             Nature
             verifies
             those
             Distinct
             Notions
             ,
             and
             Obliges
             us
             to
             Affirm
             them
             of
             Him
             ,
             or
             Attribute
             them
             to
             Him.
             
          
           
             5.
             
             Since
             then
             these
             Particulars
             ,
             which
             (
             as
             is
             shown
             ,
             §§
             .
             2.
             and
             3
             )
             we
             truly
             attribute
             to
             GOD
             ,
             must
             entirely
             be
             taken
             from
             the
             foresaid
             Relations
             ;
             't
             is
             consequent
             ,
             that
             the
             Number
             of
             them
             also
             must
             be
             taken
             from
             the
             Number
             of
             those
             Relations
             .
          
           
             6.
             
             And
             ,
             't
             is
             clearly
             Agreeable
             to
             Reason
             ,
             that
             in
             those
             of
             the
             Former
             sort
             ,
             there
             must
             be
             Relation
             on
             both
             sides
             ;
             which
             must
             ,
             consequently
             ,
             constitute
             ,
             or
             rather
             Infers
             ,
             
               Two
               Particulars
            
             .
             For
             ,
             't
             is
             very
             Evident
             from
             §
             .
             2.
             and
             ,
             indeed
             ,
             is
             obvious
             to
             Common
             Sense
             ,
             that
             (
             in
             our
             case
             )
             there
             is
             a
             Mutual
             Relation
             between
             the
             Knower
             and
             Thing
             Known
             ;
             as
             is
             exprest
             by
             those
             
               very
               Words
            
             ;
             nor
             can
             we
             Express
             them
             otherwise
             ,
             while
             we
             must
             affirm
             that
             GOD
             
               Knows
               Himself
            
             .
             As
             will
             yet
             better
             appear
             ,
             Sect.
             VII
             .
             §
             .
             9.
             
          
           
             7.
             
             Which
             is
             hence
             confirm'd
             ,
             because
             as
             GOD
             is
             essentially
             Infinitely
             -
             Intellective
             or
             rather
             Intelligent
             ;
             so
             He
             must
             also
             be
             Infinitely
             -
             Intelligible
             ,
             or
             rather
             
               actually
               Known
            
             ;
             otherwise
             there
             would
             want
             an
             Adequate
             Object
             of
             the
             Divine
             Understanding
             ,
             which
             would
             also
             infer
             He
             is
             not
             
               Infinitely
               Intelligent
            
             .
          
           
           
             8.
             
             These
             Relations
             are
             grounded
             materially
             and
             ●eally
             on
             the
             Divine
             Essence
             it self
             ,
             consider'd
             ,
             according
             to
             it
             's
             own
             Notion
             ,
             or
             as
             it
             is
             conceiv'd
             ●o
             be
             Absolute
             ;
             since
             't
             is
             His
             Essence
             it self
             ,
             exprest
             by
             the
             word
             [
             GOD
             ,
             ]
             which
             Knows
             and
             is
             Known
             ,
             conceiv'd
             as
             apt
             to
             ground
             those
             Relations
             ;
             as
             it
             evidently
             is
             ;
             and
             not
             His
             Essence
             as
             it
             is
             conceiv'd
             Relatively
             :
             For
             a
             Relation
             cannot
             be
             the
             immediate
             Reason
             or
             Ground
             of
             Another
             Relation
             ;
             otherwise
             there
             might
             be
             
               processi●s
               in
               infinitum
            
             .
             But
             the
             main
             Reason
             why
             this
             cannot
             be
             ,
             is
             ,
             because
             it
             is
             not
             the
             Relation
             it self
             which
             is
             Referr'd
             ,
             but
             the
             Thing
             ;
             and
             Relation
             must
             necessarily
             be
             in
             th●se
             things
             which
             are
             Related
             .
          
           
             9.
             
             Wherefore
             ,
             however
             the
             Divine
             Lover
             ,
             when
             GOD
             
               Loves
               himself
            
             ,
             cannot
             but
             have
             a
             Relation
             to
             the
             Thing
             Loved
             ,
             because
             Love
             proceeds
             from
             the
             Goodness
             of
             the
             Object
             ,
             and
             it's
             Agreeableness
             to
             it
             's
             (
             that
             is
             to
             GOD's
             )
             Nature
             ;
             yet
             there
             is
             no
             Mutual
             Relation
             from
             the
             Thing
             Loved
             to
             the
             Lover
             ,
             or
             to
             the
             Love
             of
             it
             .
             For
             the
             Greatest
             Good
             and
             Perfection
             of
             an
             Intelligent
             or
             Knowing
             Nature
             is
             Truth
             ;
             and
             Truth
             does
             formally
             consist
             in
             this
             ,
             that
             the
             Object
             is
             so
             
               in
               the
               Understanding
            
             ,
             as
             it
             is
             
               in
               it's
               self
            
             ,
             which
             is
             in
             our
             case
             ,
             that
             the
             Divine
             
               Object
               Known
            
             is
             in
             the
             Divine
             Knowledge
             ,
             or
             truly
             conceiv'd
             by
             it
             :
             Whence
             Love
             proceeds
             formally
             ,
             properly
             and
             immediately
             ,
             from
             both
             according
             to
             their
             Relative
             Notions
             by
             which
             they
             are
             Distinguisht
             ,
             and
             not
             from
             the
             Absolute
             Notion
             which
             is
             Common
             to
             them
             both
             .
             Wherefore
             ,
             since
             by
             §
             .
             9.
             no
             Relation
             can
             be
             grounded
             on
             another
             Relation
             ,
             and
             in
             case
             there
             were
             a
             Mutual
             Relation
             to
             the
             Lover
             ,
             it
             must
             proceed
             or
             be
             grounded
             on
             the
             Relations
             of
             Knower
             and
             Known
             ;
             it
             follows
             ,
             
             that
             there
             can
             only
             be
             
               Three
               Relations
            
             ;
             and
             ,
             consequently
             ,
             (
             by
             §§
             .
             4.
             and
             5.
             as
             will
             be
             shown
             ,
             )
             but
             Three
             Particulars
             in
             the
             Deity
             ;
             nor
             can
             any
             more
             be
             attributed
             to
             it
             ,
             according
             to
             our
             best
             Reason
             directed
             by
             True
             Principles
             ,
             and
             proceeding
             upon
             our
             
               Natural
               Notions
            
             :
             That
             the
             
               Common
               Suppositum
            
             does
             not
             infer
             a
             Fourth
             Particular
             ,
             will
             be
             seen
             ,
             Sect.
             VI.
             §
             .
             10.
             
          
           
             Corollary
             .
             Since
             Divine
             Love
             proceeds
             from
             this
             that
             the
             Object
             is
             so
             in
             the
             Knower
             as
             it
             is
             in
             it self
             ,
             which
             is
             the
             Formal
             Notion
             of
             TRUTH
             :
             Hence
             ,
             't
             is
             seen
             ,
             how
             much
             our
             Love
             ought
             to
             be
             set
             on
             Truth
             ,
             which
             is
             the
             Natural
             Perfection
             of
             our
             Mind
             ;
             how
             Like
             GOD
             those
             Noble
             Souls
             are
             whose
             Chief
             Affection
             is
             addicted
             to
             Truth
             ,
             especially
             Divine
             Truths
             :
             On
             the
             other
             side
             ,
             how
             Ignoble
             ,
             and
             Unlike
             GOD
             those
             Mean
             and
             Depraved
             Souls
             are
             who
             disregard
             TRUTH
             ,
             and
             think
             the
             care
             of
             Promoting
             it
             is
             below
             their
             Empty
             Temporary
             Greatness
             .
          
        
         
           
           
             SECT
             .
             VI.
             
          
           
             
               That
               these
               Three
               Particulars
               are
               most
               fitly
               called
               PERSONS
               .
            
          
           
             1.
             
             THE
             next
             Question
             is
             ,
             What
             Natural
             Notion
             of
             ours
             does
             most
             properly
             fit
             those
             
               Three
               Particulars
            
             ,
             which
             we
             have
             been
             obliged
             to
             put
             in
             the
             Divine
             Nature
             ;
             and
             what
             Word
             of
             ours
             does
             most
             fitly
             ,
             and
             in
             the
             Common
             Usage
             of
             it
             ,
             express
             that
             Notion
             .
             For
             ,
             since
             we
             have
             granted
             in
             our
             Fifth
             Preliminary
             ,
             that
             Christian
             Faith
             was
             Deliver'd
             at
             first
             in
             such
             Language
             as
             exprest
             our
             Natural
             Notions
             ;
             that
             is
             ,
             in
             such
             as
             was
             Usual
             in
             those
             Times
             and
             Places
             ,
             and
             Intelligible
             by
             the
             Generality
             in
             their
             respective
             Circumstances
             ;
             it
             cannot
             be
             deny'd
             but
             that
             we
             stand
             engag'd
             to
             show
             that
             our
             Explication
             must
             likewise
             observe
             the
             same
             Rule
             ,
             as
             to
             those
             Words
             which
             we
             pretend
             do
             signifie
             the
             Point
             of
             Faith
             it self
             ,
             as
             exprest
             in
             our
             Catechisms
             and
             Creeds
             .
          
           
             2.
             
             To
             perform
             this
             as
             we
             ought
             ,
             we
             will
             consider
             first
             of
             what
             Notion
             or
             Nature
             those
             Particulars
             must
             be
             conceiv'd
             to
             be
             ;
             and
             because
             we
             have
             no
             Natural
             Notion
             but
             either
             of
             Substance
             ,
             or
             it
             's
             Modes
             ;
             it
             follows
             ,
             that
             those
             Three
             Particulars
             we
             speak
             of
             ,
             must
             either
             be
             Particular
             according
             to
             the
             first
             sort
             of
             Notion
             [
             Substance
             ;
             ]
             or
             else
             according
             to
             some
             of
             the
             Later
             .
             Wherefore
             ,
             to
             clear
             this
             Point
             ,
             and
             determine
             under
             which
             of
             these
             Notions
             they
             are
             Particulariz'd
             ,
             
             we
             are
             to
             consider
             what
             it
             is
             that
             is
             thus
             Particulariz'd
             ;
             and
             our
             former
             Discourse
             shows
             ,
             that
             it
             is
             the
             
               Common
               Suppositum
            
             ,
             or
             that
             which
             is
             that
             Absolute
             Notion
             ,
             we
             call
             [
             GOD
             ,
             ]
             which
             is
             here
             Particulariz'd
             ,
             or
             has
             these
             Particulars
             
               in
               it
            
             .
             And
             ,
             indeed
             ,
             there
             needs
             no
             more
             but
             these
             words
             ,
             [
             
               God
               Knows
               and
               Loves
               Himself
            
             ,
             ]
             to
             evince
             this
             :
             For
             it
             is
             ,
             hence
             ,
             as
             Evident
             as
             plain
             Words
             can
             make
             any
             thing
             ,
             that
             't
             is
             GOD
             who
             is
             the
             Knower
             ,
             Thing
             Known
             ,
             and
             Lover
             ;
             which
             Notions
             give
             us
             ,
             or
             rather
             are
             those
             very
             Particulars
             we
             speak
             of
             :
             Now
             ,
             since
             the
             word
             [
             GOD
             ]
             cannot
             be
             thought
             to
             belong
             to
             ,
             or
             be
             with
             any
             Sense
             ,
             referr'd
             to
             any
             
               other
               of
            
             those
             Heads
             then
             that
             of
             Substance
             or
             Being
             ,
             (
             whence
             as
             consider'd
             in
             an
             Absolute
             and
             not
             in
             a
             Relative
             Sense
             ,
             he
             is
             call'd
             the
             
               First
               Being
            
             ,
             )
             hence
             't
             is
             GOD
             ,
             conceiv'd
             under
             the
             Notion
             of
             Being
             or
             Substance
             ,
             which
             is
             Particulariz'd
             .
             And
             ,
             though
             GOD
             be
             not
             particulariz'd
             Substantially
             ,
             or
             according
             to
             the
             Manner
             Substances
             are
             particulariz'd
             amongst
             us
             ,
             which
             is
             that
             the
             Common
             Abstracted
             ,
             Indeterminate
             or
             Potential
             Notions
             of
             the
             Genus
             ,
             or
             Species
             ,
             be
             Divided
             and
             Determin'd
             under
             the
             Notion
             of
             Ens
             ,
             by
             means
             of
             Essential
             or
             Intrinsecal
             Differences
             ,
             and
             so
             make
             
               more
               Entia
            
             ,
             (
             for
             this
             ,
             as
             was
             said
             lately
             ,
             cannot
             be
             said
             of
             the
             
               Pure
               Actuality
            
             and
             Unity
             of
             the
             Divine
             Nature
             ;
             )
             Yet
             he
             may
             be
             particulariz'd
             by
             reason
             of
             the
             Relative
             Conceptions
             verify'd
             of
             Him
             ,
             which
             we
             have
             shown
             do
             not
             induce
             any
             Imperfection
             at
             all
             :
             Yet
             ,
             as
             it
             is
             only
             the
             Common
             Suppositum
             or
             GOD
             ,
             (
             taking
             that
             word
             in
             an
             Absolute
             Sense
             )
             which
             is
             Related
             ,
             so
             it
             is
             only
             what
             's
             signify'd
             by
             GOD
             ,
             (
             or
             the
             
               Primum
               Ens
            
             ,
             )
             which
             is
             the
             
               Thing
               Particulariz'd
            
             .
             
             This
             being
             then
             manifest
             ,
             and
             Particulars
             under
             the
             Notion
             of
             Substance
             ,
             being
             most
             necessarily
             held
             to
             be
             Particular
             ,
             Supposita
             ,
             and
             ,
             if
             they
             be
             
               Intelligent
               ,
               [
               PERSONS
            
             ;
             ]
             it
             follows
             that
             these
             Three
             Particulars
             ,
             or
             ,
             Suppositums
             in
             GOD
             are
             fitly
             and
             properly
             to
             be
             call'd
             Three
             
               Divine
               PERSONS
            
             .
             And
             ,
             he
             who
             will
             deny
             any
             part
             of
             this
             Discourse
             stands
             obliged
             to
             show
             either
             ,
             that
             there
             are
             not
             Three
             Particulars
             in
             the
             Divine
             Nature
             ;
             or
             ,
             that
             it
             is
             not
             the
             Divine
             Nature
             under
             the
             Notion
             of
             Substance
             ,
             which
             is
             the
             Thing
             Related
             ,
             and
             thence
             Particulariz'd
             ;
             or
             that
             Particulars
             under
             the
             Notion
             of
             Substance
             ,
             are
             not
             to
             be
             call'd
             in
             true
             Speech
             ,
             Suppositums
             ;
             and
             ,
             if
             they
             be
             Intelligent
             ,
             in
             a
             vulgar
             word
             ,
             PERSONS
             .
             He
             must
             also
             assign
             some
             other
             Notion
             under
             which
             we
             are
             to
             conceive
             them
             ;
             and
             invent
             some
             other
             Name
             ,
             suteing
             with
             our
             Natural
             Notions
             ,
             by
             which
             we
             may
             call
             them
             .
             And
             ,
             lastly
             ,
             he
             stands
             bound
             to
             answer
             the
             Reasons
             I
             have
             brought
             in
             my
             foregoing
             Explication
             for
             each
             of
             those
             Points
             .
             None
             of
             which
             ,
             if
             he
             pleases
             to
             go
             to
             work
             like
             a
             Scholler
             ,
             and
             not
             Act
             a
             Banterer
             and
             Droll
             ,
             he
             can
             .
             I
             am
             sure
             ,
             ever
             be
             able
             to
             perform
             .
          
           
             3.
             
             This
             being
             so
             plain
             ,
             I
             am
             sorry
             I
             must
             declare
             ,
             that
             I
             am
             much
             dissatisfy'd
             that
             any
             Christian
             Writer
             ,
             speaking
             of
             the
             
               B.
               Trinity
            
             ,
             should
             assert
             that
             the
             word
             [
             PERSON
             ]
             
               is
               now
               become
               a
               Term
               of
               Art
               :
            
             Whereas
             we
             have
             no
             word
             more
             Proper
             or
             more
             Usual
             to
             express
             a
             Particular
             Subsistent
             Being
             that
             is
             withall
             Intelligent
             ,
             than
             the
             word
             [
             Person
             ]
             is
             .
             For
             ,
             let
             us
             ask
             all
             Mankind
             ,
             and
             even
             the
             rudest
             Vulgar
             ,
             how
             many
             Persons
             there
             are
             in
             such
             a
             Place
             ?
             They
             will
             candidly
             reckon
             up
             to
             us
             only
             the
             Men
             and
             Women
             ,
             and
             
             not
             the
             Stools
             ,
             Chairs
             ,
             or
             Irrational
             Animals
             ;
             nor
             can
             any
             Man
             imagine
             ,
             either
             that
             they
             answer'd
             thus
             through
             any
             Skill
             or
             Art
             they
             had
             acquir'd
             ;
             or
             that
             they
             meant
             to
             express
             any
             Artificial
             Conception
             of
             ours
             ,
             or
             any
             thing
             made
             by
             an
             Artificer
             ;
             but
             that
             they
             intended
             to
             signifie
             by
             that
             Word
             ,
             meer
             Natural
             Things
             ,
             with
             which
             we
             were
             well
             acquainted
             and
             daily
             converst
             ;
             and
             that
             they
             ,
             in
             thus
             answering
             ,
             us'd
             the
             Ordinary
             Speech
             of
             all
             Mankind
             ,
             who
             spoke
             and
             understood
             the
             same
             Language
             .
             Again
             ,
             when
             't
             is
             said
             ,
             [
             it
             is
             
               now
               become
            
             a
             Term
             of
             Art
             ,
             ]
             What
             means
             the
             word
             [
             now
             ?
             ]
             Is
             it
             us'd
             by
             Christians
             now
             in
             any
             other
             Sense
             than
             it
             was
             us'd
             by
             S.
             Athanasius
             ,
             1330
             years
             ago
             ;
             or
             by
             the
             Christian
             Church
             both
             
               then
               ,
               before
            
             ,
             and
             ever
             since
             ?
             Or
             do
             our
             Catechisms
             now-a-days
             teach
             us
             
               Artificial
               Conceits
            
             ?
             For
             only
             these
             are
             fit
             to
             be
             exprest
             by
             
               Terms
               of
               Art.
            
             I
             would
             hope
             that
             Learned
             Man
             had
             a
             better
             meaning
             than
             those
             Words
             seem
             to
             have
             ,
             and
             that
             I
             am
             Deceiv'd
             in
             him
             ;
             however
             ,
             I
             thought
             fit
             to
             take
             notice
             of
             it
             lest
             it
             should
             Deceive
             others
             .
          
           
             4.
             
             Nor
             ought
             it
             be
             objected
             ,
             that
             the
             word
             [
             Person
             ]
             is
             not
             found
             in
             Scripture
             .
             'T
             is
             a
             Necessary
             Liberty
             the
             Christian
             Church
             ever
             took
             to
             declare
             the
             Faith
             which
             she
             had
             in
             her
             Heart
             ,
             by
             more-Emphatical
             Words
             ,
             to
             keep
             her
             Thoughts
             and
             Tenets
             from
             being
             misunderstood
             ;
             provided
             those
             Words
             express
             more
             fully
             and
             clearly
             the
             
               same
               Sense
            
             ,
             as
             is
             found
             in
             the
             Holy
             Scripture
             ;
             as
             appears
             in
             the
             word
             [
             Consubstantial
             ]
             made
             use
             of
             in
             the
             Nicene
             Creed
             ;
             tho'
             it
             be
             no
             more
             found
             in
             Scripture
             than
             the
             word
             [
             Person
             ]
             is
             .
          
           
           
             5.
             
             Yet
             ,
             tho'
             we
             must
             put
             Three
             Persons
             in
             GOD
             ,
             does
             not
             therefore
             follow
             that
             there
             are
             
               Tria
               ●●●
            
             or
             
               Three
               Things
            
             in
             Him.
             For
             the
             Proper
             ●otion
             of
             Ens
             ,
             amongst
             us
             ,
             is
             
               That
               which
            
             is
             Ca●●le
             of
             Existence
             ;
             whence
             ,
             tho'
             we
             should
             de●ite
             that
             Notion
             from
             the
             Potentiality
             signify'd
             ●●
             the
             word
             [
             Capable
             ,
             ]
             which
             would
             cost
             us
             ●●me
             straining
             the
             signification
             of
             words
             ;
             yet
             ●●
             cannot
             conceive
             Three
             Entities
             in
             GOD
             without
             conceiving
             there
             are
             Three
             Existences
             ,
             or
             ●●ther
             Self-Existences
             ,
             in
             Him
             ;
             which
             't
             is
             Impos●●ble
             there
             should
             be
             :
             For
             [
             Self-Existence
             ]
             necessarily
             implies
             [
             
               Infinite
               in
               Being
            
             ;
             ]
             and
             there
             can
             be
             ●o
             more
             but
             One
             Infinite
             in
             the
             same
             kind
             ;
             as
             has
             been
             Demonstrated
             in
             our
             Metaphysicks
             :
             Nor
             can
             it
             be
             said
             that
             there
             may
             be
             Three
             
               Relative
               Existences
            
             in
             GOD
             ;
             the
             Notion
             of
             [
             Existence
             ]
             being
             the
             most
             Absolute
             ,
             and
             most
             Irrespective
             or
             Unrelative
             that
             can
             be
             imagin'd
             .
             Add
             ,
             That
             the
             Formal
             Constituent
             of
             Ens
             is
             Essence
             :
             Wherefore
             ,
             ●f
             we
             put
             three
             Entia
             in
             GOD
             ,
             we
             must
             also
             put
             Three
             
               Divine
               Essences
            
             in
             Him
             :
             Of
             which
             ,
             since
             each
             must
             be
             Infinite
             ,
             we
             shall
             be
             obliged
             to
             put
             
               Three
               Infinites
            
             under
             the
             same
             Notion
             :
             Which
             ,
             seeing
             each
             must
             be
             distinct
             from
             the
             other
             ;
             and
             therefore
             must
             ,
             to
             distinguish
             them
             ,
             have
             some●hing
             in
             it
             which
             the
             other
             
               had
               not
            
             ;
             they
             would
             ,
             consequently
             ,
             limit
             one
             another
             ;
             and
             ,
             so
             ,
             none
             of
             them
             would
             be
             Infinite
             .
             Whence
             ,
             it
             was
             not
             amiss
             ,
             which
             an
             acute
             School
             Divine
             put
             in
             his
             Publick
             Theses
             ;
             viz.
             
               In
               Deo
               sunt
               Tres
               Entes
               ,
               non
               Tria
               Entia
               :
               Ignoscant
               Grammatici
               ,
               perpendant
               Th●ologi
               .
            
          
           
           
             6.
             
             But
             ,
             to
             give
             a
             farther
             Reason
             ,
             why
             these
             
               Three
               Particulars
            
             in
             GOD
             cannot
             be
             said
             to
             b●
             Three
             Things
             or
             Entia
             ,
             and
             yet
             must
             be
             call●●
             Three
             Persons
             ;
             and
             ,
             withall
             to
             set
             this
             pre●●●●
             Point
             in
             a
             
               clearer
               Light
            
             ,
             I
             discourse
             thus
             .
             The
             Common
             Notion
             of
             Ens
             or
             Substance
             is
             Divided
             and
             Subdivided
             ,
             descending
             downwards
             by
             
               ●●trinsecal
               Differences
            
             ,
             till
             we
             come
             at
             the
             foot
             of
             the
             
               Scala
               Predicamentalis
            
             ,
             or
             the
             Lowest
             Notions
             call'd
             by
             Logicians
             Individuums
             :
             which
             are
             constituted
             and
             distinguish●
             by
             such
             a
             Complexion
             of
             Accidents
             ,
             as
             is
             found
             in
             
               no
               other
            
             ;
             whence
             it
             becomes
             This
             ,
             that
             is
             ,
             a
             
               Substantia
               Prima
            
             ,
             which
             only
             is
             properly
             a
             Thing
             ;
             in
             which
             the
             Matter
             being
             thus
             ultimately
             Determin'd
             ,
             't
             is
             hence
             made
             
               Capable
               of
               Being
            
             ,
             that
             is
             ,
             an
             Ens.
             Whereas
             ,
             the
             Former
             ,
             which
             were
             Common
             Notions
             ,
             are
             not
             ,
             by
             virtue
             of
             those
             Common
             or
             Universal
             Natures
             ,
             or
             as
             
               thus
               exprest
            
             by
             a
             General
             Word
             ,
             Capable
             of
             Existing
             or
             Entia
             ,
             (
             since
             nothing
             
               in
               Common
            
             can
             exist
             )
             and
             therefore
             must
             either
             exist
             in
             the
             
               Substantia
               Prim●
            
             ,
             or
             Suppositum
             ,
             as
             Metaphysical
             Parts
             (
             or
             Inadequate
             Conceptions
             )
             of
             it
             ,
             or
             not
             at
             all
             .
             Wherefore
             the
             Individuum
             includes
             all
             those
             Common
             Notions
             in
             it self
             as
             Parts
             of
             it's
             Essence
             ;
             whence
             they
             are
             all
             predicated
             essentially
             of
             it
             .
             Nor
             can
             our
             Natural
             Notion
             of
             Ens
             ,
             be
             devested
             of
             this
             Imperfection
             that
             it
             is
             compounded
             of
             such
             Metaphysical
             Parts
             ,
             which
             are
             Superiour
             and
             Inferiour
             in
             respect
             of
             one
             another
             .
             Whence
             that
             Notion
             cannot
             fitly
             be
             Transferr'd
             to
             GOD
             ,
             in
             whose
             most
             Simple
             Essence
             there
             can
             be
             no
             Compositions
             ;
             no
             ,
             not
             even
             that
             call'd
             Metaphysical
             .
             Moreover
             ,
             were
             this
             wav'd
             ,
             yet
             the
             Notion
             of
             Ens
             being
             Essentially
             That
             which
             has
             a
             
               Power
               to
            
             
             ●●
             ▪
             it
             can
             never
             forego
             that
             Potentiality
             ,
             nor
             ,
             con●●●uently
             ,
             be
             Transferr'd
             to
             GOD.
             For
             ,
             were
             ●●●
             Potentiality
             of
             Being
             abstracted
             from
             it
             ,
             it
             ●ould
             either
             signifie
             nothing
             that
             
               any
               way
            
             relates
             ●o
             Being
             at
             all
             ;
             or
             else
             it
             would
             signifie
             
             Actual
             ●eing
             or
             Existence
             .
             Now
             Existence
             may
             indeed
             be
             most
             fitly
             apply'd
             to
             GOD
             ;
             but
             in
             that
             case
             ,
             ●●●●e
             the
             Notion
             of
             Ens
             and
             Existence
             are
             as
             widely
             Different
             as
             Power
             and
             Act
             ,
             it
             would
             not
             be
             the
             Notion
             of
             [
             Ens
             ,
             ]
             which
             is
             Apply'd
             ,
             but
             Another
             very
             Different
             Notion
             ,
             viz.
             that
             of
             Existence
             .
             Wherefore
             ,
             tho'
             we
             call
             GOD
             an
             Ens
             ,
             when
             the
             Question
             is
             not
             precisely
             (
             as
             here
             it
             is
             )
             about
             the
             Perfection
             or
             Imperfection
             of
             our
             Notion
             or
             Expression
             ;
             yet
             ,
             in
             our
             case
             ,
             where
             we
             nicely
             examine
             what
             Natural
             Notions
             of
             ours
             are
             properly
             fit
             to
             be
             transferr'd
             to
             Him
             ;
             it
             is
             manifest
             ,
             that
             both
             by
             reason
             of
             it's
             Metaphysical
             Composition
             ,
             and
             also
             of
             it's
             Potentiality
             ,
             it
             is
             utterly
             incompetent
             to
             be
             apply'd
             to
             God
             ;
             since
             in
             both
             respects
             it
             carries
             along
             with
             it
             an
             Unavoidable
             Imperfection
             ;
             and
             ,
             consequently
             ,
             much
             less
             can
             we
             say
             there
             are
             in
             GOD
             Three
             Things
             ,
             or
             
               Tria
               Entia
            
             .
             The
             word
             [
             Substance
             ]
             is
             with
             much
             more
             Reason
             transferr'd
             to
             GOD
             ,
             because
             it
             formally
             imports
             a
             Distinct
             Notion
             from
             Accidents
             ,
             and
             a
             Sustainer
             of
             them
             in
             Being
             ;
             whence
             it
             is
             in
             a
             manner
             the
             same
             Notion
             as
             a
             Suppositum
             or
             Subsister
             .
          
           
             7.
             
             On
             the
             other
             side
             ,
             taking
             these
             Words
             according
             to
             their
             most
             formal
             Signification
             ,
             the
             Notion
             of
             the
             words
             [
             Person
             ]
             and
             [
             Subsistent
             ]
             ,
             with
             which
             later
             ,
             the
             Common
             Use
             among
             Learned
             Men
             ,
             does
             now
             confound
             [
             Suppositum
             ,
             ]
             does
             neither
             speak
             Potentiality
             ,
             nor
             Composition
             ,
             but
             barely
             signifies
             the
             ultimate
             Completion
             in
             the
             Line
             of
             
             Rational
             Being
             ,
             or
             Independency
             on
             any
             other
             Created
             Thing
             of
             Notion
             for
             their
             Existing
             :
             And
             thence
             they
             have
             a
             just
             Title
             to
             be
             Transferrible
             to
             the
             Divine
             Nature
             .
             And
             hence
             it
             is
             ,
             that
             the
             Distinction
             of
             those
             Three
             Particulars
             ,
             which
             the
             Divine
             Essence
             verisies
             ,
             ought
             not
             to
             be
             taken
             from
             the
             manner
             in
             which
             Things
             in
             the
             Line
             of
             Substance
             use
             to
             be
             Distinguisht
             ,
             that
             is
             ,
             by
             
               Intrinsecal
               Differences
            
             ;
             nor
             ought
             the
             
               Common
               Suppositum
            
             be
             apprehended
             to
             be
             Distinguisht
             or
             Particulariz'd
             by
             such
             a
             gross
             way
             ▪
             yet
             ,
             (
             as
             was
             shown
             )
             Distinguisht
             it
             must
             be
             ,
             and
             there
             is
             no
             other
             way
             ,
             nor
             any
             other
             Notion
             ,
             according
             to
             which
             it
             can
             be
             conceiv'd
             to
             be
             Particulariz'd
             or
             Distinguisht
             ,
             but
             that
             of
             Relation
             ;
             the
             formal
             Notion
             of
             which
             is
             
               Ad
               Aliquid
            
             ,
             (
             or
             ,
             some
             way
             or
             other
             )
             
               Ad
               Aliud
            
             ;
             by
             which
             too
             we
             have
             seen
             GOD's
             
               Knowing
               and
               Loving
               Himself
               obliges
            
             us
             to
             distinguish
             Him
             :
             whence
             follows
             ,
             that
             the
             Divine
             Nature
             is
             Distinguisht
             Relatiuely
             .
             Nor
             does
             this
             Notion
             multiply
             the
             Common
             Nature
             Essentially
             ,
             as
             did
             the
             former
             way
             which
             distinguisht
             the
             Common
             Notion
             by
             
               Essential
               Differences
            
             :
             Both
             because
             the
             Relation
             by
             Prelim.
             X.
             and
             XI
             .
             is
             not
             Distinguisht
             from
             the
             Divine
             Essence
             it self
             which
             is
             the
             Reason
             and
             Ground
             of
             Referring
             it
             diversely
             ;
             as
             also
             ,
             because
             it
             springs
             from
             a
             most
             High
             Perfection
             in
             GOD
             as
             He
             is
             a
             Spirit
             ;
             I
             add
             ,
             and
             terminates
             also
             in
             a
             High
             Perfection
             under
             the
             Notion
             of
             Being
             ,
             viz.
             in
             that
             of
             Personality
             or
             Person
             .
             In
             a
             word
             ,
             't
             is
             the
             Divine
             Essence
             which
             is
             Distinguisht
             or
             Particulariz'd
             ,
             there
             being
             nothing
             else
             in
             GOD
             to
             be
             Distinguisht
             :
             Yet
             it
             is
             not
             Distinguisht
             Essentially
             or
             according
             to
             the
             precise
             Notion
             of
             Essence
             or
             Being
             ,
             but
             Relatively
             ;
             because
             it
             is
             Infinite
             
             in
             Being
             ,
             and
             so
             can
             be
             ,
             in
             that
             Absolute
             Re●●ct
             ,
             but
             One.
             
          
           
             8.
             
             For
             the
             same
             Reason
             ,
             I
             avoid
             using
             the
             word
             ▪
             ●●dividuum
             ,
             ]
             tho'
             I
             do
             not
             blame
             others
             that
             do
             .
             ●erhaps
             I
             am
             too
             scrupulous
             in
             it
             ,
             yet
             I
             cannot
             ●●t
             think
             't
             is
             something
             liable
             to
             exception
             ,
             at
             ●ast
             comparatively
             .
             My
             Reasons
             are
             :
             First
             ,
             'T
             is
             ●●o
             Logical
             and
             Artificial
             ;
             and
             ,
             consequently
             ,
             tho'
             it
             has
             got
             ,
             I
             know
             not
             how
             ,
             out
             of
             the
             Schools
             into
             the
             Language
             of
             some
             well-bred
             Men
             to
             say
             ,
             [
             't
             is
             the
             same
             Individual
             Man
             ,
             ]
             yet
             ,
             for
             all
             that
             ,
             it
             is
             not
             the
             
               Vulgar
               Speech
            
             ,
             nor
             so
             Natural
             .
             Secondly
             ,
             Because
             it
             is
             made
             Particularly
             such
             by
             it's
             Difference
             too
             ,
             (
             viz.
             by
             the
             Complexion
             of
             it's
             Accidents
             ;
             )
             and
             ,
             subsuming
             under
             the
             Specifick
             Notion
             ,
             't
             is
             only
             a
             Negation
             of
             the
             Superiour
             Notions
             ,
             and
             signifies
             the
             same
             as
             Ungenerical
             or
             Unspecifical
             .
             Whereas
             ,
             the
             Word
             [
             Person
             ]
             has
             a
             Positive
             Signification
             ,
             nor
             has
             any
             reference
             to
             the
             Genus
             and
             Species
             ,
             as
             is
             seen
             in
             Angels
             :
             And
             ,
             moreover
             ,
             it
             directly
             imports
             the
             highest
             Perfection
             in
             the
             Line
             of
             [
             Substance
             ;
             ]
             and
             therefore
             it
             is
             fitly
             Transferrible
             to
             GOD.
             Again
             ,
             the
             word
             [
             Individuum
             ]
             being
             a
             Logical
             Term
             ,
             is
             more
             subject
             to
             wrangle
             .
             For
             Artists
             being
             the
             Imposers
             ,
             and
             (
             as
             it
             were
             )
             Creators
             of
             the
             Words
             which
             themselves
             use
             ;
             and
             such
             Men
             seldom
             Agreeing
             in
             their
             Thoughts
             and
             Meanings
             ;
             nor
             consenting
             universally
             that
             such
             a
             word
             shall
             stand
             for
             such
             a
             Meaning
             or
             Notion
             ;
             it
             happens
             that
             some
             of
             them
             do
             take
             the
             Word
             in
             one
             Sense
             others
             in
             another
             ;
             and
             very
             frequently
             ampliate
             or
             restrain
             the
             Signification
             of
             it
             at
             pleasure
             .
             Hence
             perpetual
             ,
             and
             (
             if
             this
             Inconvenience
             be
             not
             remedy'd
             by
             Clear
             Definitions
             of
             such
             Words
             )
             
               Eternal
               Dissentions
            
             must
             
             needs
             ensue
             .
             And
             ,
             indeed
             ,
             most
             of
             the
             Li●ig●●●
             Disputes
             and
             Controversies
             among
             Learned
             M●●
             (
             in
             case
             the
             Contesters
             be
             Sincere
             and
             Disintere●●ed
             do
             arise
             from
             this
             Defect
             now
             mention'd
             .
             Fro●
             which
             mischief
             the
             Words
             us'd
             by
             the
             General●●
             to
             express
             our
             Natural
             Notions
             ,
             are
             Free
             ;
             for
             we
             find
             by
             Experience
             that
             the
             Vulgar
             understand
             one
             another
             very
             well
             and
             easily
             ;
             nor
             are
             subject
             to
             perpetual
             Word-skirmishes
             in
             their
             Common
             Conversation
             ,
             as
             the
             Others
             are
             .
          
           
             9.
             
             Nor
             can
             it
             be
             inferr'd
             from
             this
             Explication
             ▪
             that
             ,
             by
             the
             same
             reason
             ,
             there
             would
             be
             a
             Trinity
             of
             Persons
             in
             Angels
             and
             
               Souls
               Separated
            
             when
             they
             Know
             and
             Love
             themselves
             .
             For
             Self-Knowledge
             formally
             consisting
             in
             this
             ,
             that
             the
             Thing
             known
             does
             Inexist
             in
             it's
             own
             Knowing
             Power
             as
             an
             Object
             ,
             or
             after
             an
             Intellectual
             manner
             ;
             and
             the
             Existence
             ,
             and
             consequently
             ,
             Inexistence
             of
             all
             Creatures
             being
             Extrinsecal
             o●
             Acoidental
             to
             them
             ,
             (
             as
             being
             given
             them
             by
             Another
             )
             and
             not
             Essential
             to
             them
             ,
             or
             their
             
               very
               Essence
            
             ,
             as
             it
             is
             in
             GOD
             ▪
             it
             being
             one
             of
             his
             Peculiar
             Attributes
             :
             Hence
             i●
             follows
             ,
             that
             the
             Relation
             of
             Knower
             and
             Known
             is
             in
             them
             Accidental
             to
             them
             ,
             as
             being
             Grounded
             on
             what
             's
             Accidental
             to
             their
             Essences
             ;
             and
             consequently
             ,
             by
             Prelim.
             X.
             is
             Identify'd
             with
             the
             Object
             accidentally
             only
             :
             Whence
             it
             can
             make
             only
             an
             
               Accidental
               Distinction
            
             in
             them
             ,
             and
             not
             a
             Distinction
             in
             their
             Substance
             ,
             or
             a
             Distinction
             of
             that
             most
             perfect
             ▪
             Substantial
             Notion
             ,
             [
             Person
             ;
             ]
             as
             ,
             for
             the
             contrary
             reason
             ,
             it
             must
             make
             in
             GOD.
             Add
             ,
             that
             GOD's
             Self-Knowledge
             is
             properly
             and
             perfectly
             Essential
             to
             Him
             as
             He
             is
             an
             
               Infinite
               Spirit
            
             ;
             and
             (
             as
             it
             were
             )
             his
             
               Primary
               Operation
            
             ;
             by
             which
             (
             according
             to
             our
             manner
             of
             
             Conceiving
             )
             he
             is
             Constituted
             such
             ;
             or
             rather
             ,
             〈…〉
             E●●ence
             ,
             as
             He
             is
             a
             Spirit
             ,
             does
             consist
             in
             it
             ▪
             ●●ereas
             ,
             in
             Angels
             and
             Souls
             ,
             the
             Knowing
             the
             
               ●…le
               Extent
            
             of
             Entity
             and
             even
             GOD
             Himself
             ,
             〈…〉
             the
             Primary
             Operation
             for
             which
             Nature
             in●●nded
             them
             ;
             and
             to
             Know
             themselves
             was
             only
             〈◊〉
             Means
             or
             First-Step
             to
             bring
             them
             to
             the
             ●nowledge
             of
             all
             other
             Things
             ,
             and
             thence
             of
             GOD
             :
             And
             therefore
             Self-Knowledge
             is
             far
             from
             being
             their
             Primary
             Operation
             ;
             or
             that
             ,
             by
             respect
             ●o
             ▪
             which
             their
             Essence
             was
             Constituted
             ;
             nor
             ,
             consequently
             ,
             can
             it
             distinguish
             their
             Substance
             ,
             as
             it
             does
             and
             must
             in
             GOD.
             
          
           
             10.
             
             Nor
             ,
             lastly
             ,
             can
             it
             be
             thought
             ,
             that
             the
             
               Common
               Suppositum
            
             ,
             having
             all
             Perfections
             that
             can
             ●●
             in
             the
             Line
             of
             Being
             ,
             and
             therefore
             ,
             amongst
             the
             rest
             ,
             Personality
             ,
             in
             it
             ,
             does
             constitute
             a
             
               Fourth
               Person
            
             ;
             for
             since
             GOD
             ,
             or
             the
             Common
             Suppositum
             ,
             as
             has
             been
             shown
             ,
             is
             Common
             to
             the
             three
             Relative
             Persons
             ,
             or
             
               in
               them
            
             all
             ,
             it
             carries
             along
             with
             it
             all
             the
             Perfections
             of
             the
             Divinity
             ,
             and
             among
             the
             rest
             the
             Personality
             too
             ,
             and
             communicates
             it
             to
             the
             
               Relative
               Persons
            
             ,
             as
             it
             does
             all
             the
             other
             Positive
             or
             Absolute
             Perfections
             in
             the
             Godhead
             .
             Whence
             they
             have
             all
             of
             them
             to
             subsist
             or
             Absolutely
             to
             be
             Persons
             from
             the
             Godhead
             ,
             or
             the
             Common
             Suppositum
             ;
             and
             that
             they
             are
             Different
             Persons
             comes
             wholly
             and
             solely
             from
             their
             
               Distinct
               Relations
            
             ,
             as
             was
             prov'd
             above
             .
             So
             that
             there
             is
             no
             show
             that
             the
             Common
             Suppositum
             can
             make
             a
             Fourth
             or
             
               Distinct
               Person
            
             ;
             since
             what
             's
             
               Common
               to
               All
            
             ,
             or
             each
             ,
             cannot
             be
             Particular
             or
             Contradistinguisht
             to
             any
             ;
             Nor
             is
             there
             any
             Opposition
             of
             the
             Common
             Person
             to
             the
             Relative
             ones
             ;
             both
             because
             it
             has
             an
             Absolute
             and
             not
             a
             
             Relative
             Notion
             ▪
             as
             also
             ,
             because
             it
             is
             so
             far
             from
             being
             Opposite
             ,
             that
             it
             is
             coincident
             with
             them
             all
             or
             with
             each
             of
             them
             .
          
        
         
           
             SECT
             .
             VII
             .
          
           
             
               That
               this
               Distinction
               of
               Three
               Persons
               puts
               no
               Imperfection
               in
               the
               Divine
               Nature
               ;
               and
               that
               they
               are
               most-●itly
               call'd
               ,
               the
               
                 Father
                 ,
                 Son
              
               ,
               and
               
                 Holy
                 Spirit
              
               .
            
          
           
             1.
             
             GOD
             being
             the
             Author
             of
             Order
             and
             not
             of
             Confusion
             ,
             't
             is
             most
             worthy
             His
             Divine
             Nature
             ,
             and
             most
             Consonant
             to
             True
             Reason
             ,
             that
             there
             should
             be
             some
             Order
             amongst
             those
             Thre●
             Divine
             Persons
             ,
             and
             some
             
               Solid
               Ground
            
             for
             that
             Order
             .
             And
             ,
             since
             all
             Order
             amongst
             More
             ,
             must
             begin
             from
             some
             One
             ,
             or
             some
             First
             ;
             it
             follows
             ,
             that
             there
             must
             be
             some
             One
             amongst
             them
             ,
             which
             is
             the
             First
             or
             Beginning
             of
             that
             Order
             ;
             and
             that
             therefore
             the
             Notion
             of
             the
             word
             [
             Beginning
             ,
             ]
             must
             be
             Transferr'd
             to
             GOD
             ,
             or
             be
             Peculiar
             to
             some
             One
             of
             those
             Persons
             who
             is
             GOD
             ;
             provided
             it
             can
             be
             done
             without
             attributing
             to
             Him
             any
             Imperfection
             :
             Which
             waving
             our
             Proofs
             brought
             hereafter
             to
             the
             contrary
             )
             is
             even
             hence
             Incredible
             it
             should
             ;
             ●ince
             ,
             as
             was
             now
             shown
             ,
             and
             will
             farther
             appear
             ,
             it
             is
             
               Absolutely
               Necessary
            
             there
             should
             be
             some
             First
             ,
             or
             some
             Beginning
             amongst
             them
             ;
             and
             ,
             certainly
             ,
             there
             can
             be
             no
             
               Absolute
               Necessity
            
             to
             attribute
             any
             Imperfection
             to
             GOD.
             
          
           
           
           
           
             2.
             
             And
             ,
             that
             it
             ought
             to
             be
             so
             ,
             this
             Plain
             Reason
             farther
             evinces
             ;
             because
             ,
             since
             we
             cannot
             name
             them
             
               all
               at
               once
            
             ;
             we
             must
             ,
             in
             recounting
             them
             ,
             forcibly
             name
             
               some
               One
            
             of
             them
             First
             :
             Nor
             could
             we
             give
             any
             good
             reason
             why
             we
             
               did
               this
            
             ,
             unless
             there
             were
             some
             Consideration
             in
             
               that
               Person
            
             it self
             ,
             which
             oblig'd
             us
             to
             it
             ;
             otherwise
             we
             must
             be
             forced
             to
             say
             we
             did
             it
             
               without
               reason
            
             ,
             or
             nam'd
             them
             
               at
               random
            
             .
          
           
             3.
             
             It
             remains
             then
             to
             show
             which
             of
             the
             Three
             Persons
             is
             the
             First
             ;
             to
             give
             the
             reason
             why
             we
             put
             Him
             first
             ;
             and
             ,
             in
             
               what
               Sense
            
             ,
             He
             is
             a
             First
             ,
             or
             Principium
             ,
             in
             that
             Order
             .
          
           
             4.
             
             Reflecting
             then
             on
             those
             Relations
             of
             Known
             and
             Knowing
             ,
             we
             find
             that
             the
             F●rmer
             of
             these
             ,
             the
             Divine
             Essence
             ,
             as
             Known
             ,
             has
             the
             Nature
             or
             Notion
             of
             an
             Object
             ;
             and
             the
             Later
             ,
             (
             there
             being
             no
             Potentiality
             in
             GOD
             )
             the
             Nature
             of
             
               Actual
               Knowledge
               ▪
            
             and
             that
             our
             Natural
             Notions
             ascertain
             us
             that
             the
             Knowledge
             proceeds
             from
             the
             Object
             ;
             for
             this
             is
             that
             which
             determines
             the
             Indifferency
             of
             our
             Knowing
             Power
             by
             Informing
             it
             ,
             and
             produces
             the
             Act
             of
             Knowledge
             ;
             or
             ,
             as
             the
             Schools
             phrase
             it
             ,
             Specifies
             it
             .
             Whence
             ,
             abstracting
             this
             way
             of
             producing
             Knowledge
             in
             us
             from
             all
             Potentiality
             and
             Causality
             ,
             (
             as
             is
             most
             ●it
             ,
             )
             and
             only
             Applying
             to
             GOD
             what
             's
             Essential
             to
             the
             Notion
             of
             an
             Object
             ;
             (
             in
             the
             being
             of
             which
             in
             our
             Understanding
             ,
             Knowledge
             does
             necessarily
             consist
             ,
             )
             we
             must
             rationally
             conceive
             and
             affirm
             ,
             that
             the
             Divine
             Nature
             as
             Knowledge
             ,
             or
             as
             Knowing
             Himself
             ,
             does
             pr●ceed
             from
             the
             Divine
             Nature
             as
             an
             Object
             ,
             or
             as
             Known
             :
             and
             that
             therefore
             this
             Later
             is
             the
             
               Origin
               ,
               Principium
            
             ,
             or
             First
             of
             those
             Three
             Persons
             ;
             and
             Divine
             Knowledge
             ,
             the
             Second
             ;
             
             it
             being
             Evident
             ,
             that
             Love
             ,
             which
             proceeds
             from
             the
             Goodness
             of
             the
             Object
             in
             our
             Knowledge
             ,
             and
             ,
             therefore
             ,
             in
             this
             Order
             of
             our
             Natural
             Notions
             ,
             necessarily
             presupposes
             the
             
               other
               Two
            
             ,
             is
             with
             good
             Reason
             to
             be
             accounted
             the
             Third
             .
          
           
             5.
             
             For
             ,
             in
             regard
             there
             can
             be
             no
             Adequate
             or
             Proper
             Object
             of
             the
             
               Divine
               Understanding
            
             ,
             but
             the
             
               Divine
               Essence
            
             it self
             ,
             and
             that
             all
             Others
             do
             fall
             Infinitely
             short
             of
             being
             worthy
             of
             it
             ;
             hence
             ,
             it
             is
             equally
             argumentative
             to
             say
             ,
             that
             His
             Knowledge
             as
             it
             is
             Divine
             ,
             proceeds
             from
             the
             
               Divine
               Essence
            
             as
             an
             Object
             ;
             as
             it
             is
             ,
             that
             our
             Knowledge
             of
             Nature
             does
             proceed
             from
             
               Nasural
               Objects
            
             ;
             since
             ,
             according
             to
             our
             most
             Natural
             and
             Necessary
             Notions
             ,
             it
             as
             unavoidably
             follows
             ,
             that
             GOD's
             Knowledge
             is
             therefore
             Divine
             ,
             because
             the
             Object
             of
             it
             is
             GOD
             ;
             as
             it
             follows
             that
             our
             Knowledge
             is
             therefore
             Natural
             because
             the
             Object
             of
             it
             is
             of
             Natural
             Notions
             ;
             or
             Mathematical
             ,
             because
             it
             has
             for
             it's
             Object
             those
             Notions
             which
             are
             Mathematical
             ;
             nay
             ,
             it
             would
             be
             Perfect
             Nonsense
             to
             affirm
             the
             contrary
             ,
             or
             assign
             any
             other
             reason
             for
             it
             .
             So
             evidently
             Consonant
             it
             is
             to
             True
             Reason
             ,
             and
             to
             our
             Natural
             Notions
             ,
             to
             affirm
             that
             the
             Knowledge
             ,
             even
             tho'
             Divine
             ,
             does
             proceed
             from
             the
             
               Divine
               Object
            
             ;
             or
             ,
             which
             is
             the
             same
             ,
             that
             the
             Divine
             Nature
             as
             an
             Object
             is
             the
             First
             that
             we
             can
             possibly
             conceive
             in
             the
             Order
             of
             those
             Notions
             which
             we
             use
             when
             we
             say
             ,
             [
             GOD
             Knows
             and
             Loves
             Himself
             ;
             ]
             or
             is
             the
             Beginning
             and
             Origin
             of
             
               Divine
               Knowledge
            
             ,
             and
             ,
             consequently
             ,
             of
             
               Divine
               Love.
            
             
          
           
             6.
             
             To
             Explicate
             this
             yet
             more
             fully
             ,
             and
             to
             clear
             our
             Natural
             Notion
             of
             Knowing
             ,
             let
             us
             reflect
             on
             that
             passage
             of
             St.
             Austin
             at
             the
             end
             of
             his
             Confessions
             ,
             
             [
             
               Nos
               ista
               quae
               fecisti
               videmus
               quia
               sunt
               :
               Tu
               autem
               quia
               vides
               ea
               ,
               sunt
               .
               ]
               We
               see
               ,
               (
               or
               know
               )
               the
               things
               which
               thou
               hast
               made
               ,
               because
               they
            
             are
             ;
             
               but
               when
               thou
               seest
               them
               ,
               thy
               Seeing
               them
            
             makes
             them
             bee
             .
             These
             last
             words
             show
             that
             when
             any
             Created
             Being
             proceeds
             from
             GOD
             ,
             His
             Understanding
             does
             begin
             that
             a●fair
             ,
             and
             by
             Knowing
             it
             ,
             makes
             them
             bee
             ,
             or
             Creates
             them
             ;
             but
             ,
             in
             all
             other
             cases
             ,
             our
             Knowledge
             comes
             from
             the
             Being
             of
             the
             Object
             .
             'T
             is
             then
             this
             Nature
             of
             Knowledge
             ,
             thus
             Explicated
             ,
             which
             is
             our
             
               Natural
               Notion
            
             of
             it
             ,
             and
             which
             is
             Proper
             to
             our
             Soul
             as
             it
             is
             Spiritual
             .
             Wherefore
             we
             must
             either
             Transfer
             This
             to
             GOD
             ,
             and
             say
             that
             His
             Knowledge
             
               comes
               from
            
             the
             Object
             ;
             or
             else
             (
             having
             
               no
               Other
            
             Notion
             of
             it
             )
             we
             can
             never
             Understand
             the
             Meaning
             of
             those
             Words
             ,
             [
             GOD
             Knows
             Himself
             ,
             ]
             nor
             ,
             consequently
             Affirm
             that
             He
             
               does
               so
            
             .
             Certainly
             ,
             nothing
             can
             be
             plainer
             than
             't
             is
             ,
             that
             we
             cannot
             conceive
             this
             Knowledge
             to
             be
             of
             GOD
             ,
             but
             because
             the
             Object
             of
             it
             is
             GOD.
             Wherefore
             ,
             't
             is
             even
             hence
             most
             Evident
             ,
             that
             the
             Procession
             of
             the
             Knowledge
             begins
             from
             the
             Object
             ,
             or
             is
             originiz'd
             by
             it
             ;
             So
             that
             the
             Knower
             ,
             as
             such
             ,
             has
             nothing
             but
             what
             he
             has
             from
             that
             which
             is
             Known
             .
             Whence
             follows
             ,
             That
             this
             Priority
             of
             Order
             ,
             spoken
             of
             above
             ,
             must
             be
             a
             Priority
             of
             Origin
             ,
             and
             has
             the
             Notion
             of
             Principiation
             to
             what
             's
             principiated
             or
             proceeds
             from
             it
             :
             Nor
             does
             this
             kind
             of
             Priority
             put
             any
             Imperfection
             ,
             or
             
               less
               Perfection
            
             in
             the
             Divine
             Nature
             as
             Knowing
             ,
             more
             than
             it
             does
             in
             the
             same
             Nature
             as
             Known
             ;
             because
             it
             is
             equally
             Essential
             to
             the
             Divine
             Nature
             to
             be
             Knowing
             as
             't
             is
             to
             be
             Known
             ;
             and
             consequently
             ,
             't
             is
             impossible
             to
             conceive
             that
             one
             of
             the
             Correlates
             ,
             considering
             them
             purely
             as
             Related
             ,
             
             (
             as
             is
             our
             case
             )
             should
             more
             depend
             on
             the
             Other
             ,
             than
             that
             the
             Other
             should
             depend
             on
             It.
             Lastly
             ,
             since
             ,
             as
             appears
             by
             the
             words
             ,
             [
             GOD
             
               Knows
               Himself
            
             ,
             ]
             both
             the
             Correlates
             are
             GOD
             ,
             in
             whom
             is
             
               all
               Perfection
            
             imaginable
             ;
             't
             is
             impossible
             ,
             that
             either
             GOD
             as
             Known
             ,
             or
             as
             Knower
             ,
             should
             be
             in
             any
             sort
             Imperfect
             ,
             notwithstanding
             the
             Priority
             of
             Origin
             between
             them
             ;
             since
             this
             Priority
             arises
             out
             of
             that
             most
             Perfect
             Notion
             of
             Knowing
             ,
             which
             necessitates
             ,
             that
             the
             Knowledge
             must
             proceed
             ,
             or
             be
             originiz'd
             from
             the
             
               Object
               Known
            
             ;
             as
             has
             been
             shown
             ,
             §
             .
             5.
             
          
           
             7.
             
             But
             to
             put
             it
             past
             contest
             ,
             that
             ,
             notwithstanding
             we
             must
             be
             forced
             to
             allow
             that
             Knowledge
             is
             thus
             Originiz'd
             from
             the
             Object
             ,
             yet
             there
             is
             not
             
               less
               Perfection
            
             in
             one
             than
             in
             the
             other
             ,
             we
             lay
             this
             Position
             ;
             viz.
             That
             the
             DEITY
             being
             
               Infinitely
               Perfect
            
             ,
             where
             ever
             the
             Deity
             is
             ,
             there
             must
             also
             be
             all
             the
             Perfections
             imaginable
             .
             Since
             then
             ,
             when
             we
             say
             ,
             [
             GOD
             
               Knows
               Himself
            
             ,
             ]
             both
             the
             Knower
             and
             Thing
             Known
             are
             GOD
             ;
             there
             is
             found
             in
             each
             of
             them
             all
             the
             Absolute
             Attributes
             which
             belong
             to
             the
             DEITY
             ,
             with
             the
             Connotate
             of
             [
             Infinite
             ]
             annext
             to
             them
             ;
             that
             is
             ,
             all
             Imaginable
             Perfections
             are
             both
             in
             the
             One
             and
             the
             Other
             .
             Moreover
             ,
             amongst
             those
             Attributes
             ,
             Self-Existence
             is
             one
             ;
             if
             ,
             indeed
             ,
             it
             may
             be
             call'd
             an
             Attribute
             ,
             and
             not
             rather
             ,
             (
             as
             Metaphysicks
             demonstrate
             )
             according
             to
             our
             manner
             of
             conceiving
             ,
             the
             very
             Essence
             of
             GOD
             ;
             whence
             all
             ▪
             His
             Divine
             Attributes
             (
             according
             to
             our
             way
             of
             Discoursing
             )
             spring
             .
             Since
             then
             Self-Existence
             is
             found
             in
             both
             ,
             and
             the
             Notion
             of
             Self-existence
             bars
             all
             Imperfection
             or
             Dependence
             in
             Being
             ,
             and
             all
             the
             ●orts
             of
             other
             Priorities
             but
             that
             of
             Origin
             ;
             
             't
             is
             impossible
             to
             conceive
             that
             either
             of
             them
             should
             be
             Imperfect
             ,
             or
             Dependent
             on
             the
             other
             .
             Again
             ,
             since
             it
             is
             equally
             Essential
             to
             GOD
             to
             
               be
               Known
            
             ,
             as
             it
             is
             
               to
               Know
            
             ;
             and
             GOD
             cannot
             
               be
               Known
            
             without
             a
             Knower
             ;
             if
             this
             Method
             of
             Objecting
             were
             Allowable
             where
             both
             are
             Infinite
             ,
             we
             might
             with
             Equal
             Reason
             say
             ,
             That
             the
             First
             Person
             ,
             who
             is
             the
             Divine
             Object
             Known
             ,
             depends
             on
             the
             Second
             ,
             as
             that
             the
             Second
             ,
             who
             is
             Divine
             Knowledge
             ,
             depends
             on
             the
             First
             .
             'T
             is
             a
             Common
             Maxim
             ,
             That
             
               Relationes
               mutuo
               se
               ponunt
               &
               auferunt
            
             ;
             and
             yet
             neither
             of
             them
             is
             said
             to
             be
             Dependent
             on
             the
             Other
             ;
             since
             
               Mutual
               Dependence
            
             as
             to
             the
             Same
             Common
             Notion
             is
             direct
             Nonsence
             .
             But
             the
             main
             point
             is
             ,
             that
             this
             Principiation
             or
             Origination
             does
             not
             formally
             respect
             the
             
               DEITY
               it self
            
             ,
             or
             the
             Common
             Suppositum
             ,
             any
             more
             in
             One
             than
             in
             the
             Other
             ;
             but
             only
             ,
             the
             DEITY
             as
             Related
             ;
             that
             is
             ,
             the
             
               Divine
               Personalities
            
             ;
             wherefore
             ,
             the
             Relation
             ,
             (
             by
             Prelim.
             X.
             XI
             .
             )
             not
             being
             really
             Distinguisht
             from
             ,
             but
             Identify'd
             with
             ,
             the
             Ground
             of
             Referring
             ;
             cannot
             ,
             out
             of
             their
             formal
             Notion
             ,
             add
             any
             
               New
               Perfection
            
             unto
             it
             ;
             especially
             ,
             since
             the
             Common
             Suppositum
             ,
             exprest
             by
             the
             Absolute
             word
             [
             GOD
             ,
             ]
             which
             is
             the
             Ground
             of
             all
             the
             Divine
             Relations
             ,
             has
             in
             it
             the
             whole
             Perfection
             of
             them
             All.
             
          
           
             8.
             
             From
             this
             Discourse
             we
             see
             how
             the
             Trinity
             is
             
               in
               the
               Unity
            
             ,
             because
             the
             Ground
             of
             all
             these
             Relations
             ,
             that
             is
             ,
             the
             Relations
             themselves
             ;
             and
             ,
             consequently
             ,
             all
             the
             Three
             Persons
             ,
             which
             are
             constituted
             by
             those
             Relations
             ,
             are
             in
             that
             
               One
               Deity
            
             ,
             or
             in
             the
             Unity
             of
             the
             Godhead
             :
             and
             ,
             withall
             ,
             how
             the
             Unity
             of
             the
             GODHEAD
             is
             in
             the
             Trinity
             of
             Persons
             ,
             because
             one
             and
             the
             same
             Divine
             
             Nature
             is
             in
             them
             all
             ;
             as
             is
             evident
             from
             these
             very
             Terms
             ;
             [
             
               GOD
               Knows
               and
               Loves
               Himself
            
             .
             ]
             Which
             ,
             tho'
             Mysterious
             to
             the
             Rude
             and
             Unelevated
             Conceptions
             of
             Vulgar
             Discoursers
             ,
             is
             ,
             notwithstanding
             ,
             (
             as
             has
             been
             shown
             )
             if
             we
             take
             each
             single
             consideration
             of
             it
             asunder
             by
             our
             Abstractive
             or
             Natural
             way
             of
             conceiving
             ,
             and
             discourse
             upon
             each
             of
             them
             distinctly
             ,
             or
             as
             thus
             aparted
             ,
             is
             perfectly
             
               Consonant
               to
               Reason
            
             working
             upon
             our
             
               Natural
               Notions
            
             .
          
           
             9.
             
             We
             come
             next
             to
             consider
             by
             what
             Names
             this
             First
             and
             Second
             Person
             ,
             the
             Divine
             Nature
             Known
             and
             Knower
             are
             to
             be
             call'd
             .
             In
             order
             to
             which
             we
             lay
             these
             Positions
             ,
             viz.
             That
             GOD
             ,
             who
             is
             in
             them
             both
             ,
             is
             Living
             ,
             (
             or
             rather
             Essentially
             Life
             ;
             )
             and
             ,
             consequently
             ,
             those
             two
             Persons
             in
             whom
             the
             Godhead
             is
             ,
             must
             be
             Living
             also
             .
             Next
             ,
             Knowledge
             cannot
             be
             otherwise
             conceiv'd
             but
             to
             come
             ,
             or
             (
             as
             we
             use
             to
             say
             )
             pr●ceed
             from
             the
             Object
             ;
             and
             therefore
             the
             Second
             Person
             must
             proceed
             from
             the
             First
             .
             Thirdly
             ,
             The
             Divinity
             communicates
             it's
             
               own
               Nature
            
             to
             the
             Knower
             ,
             as
             appears
             by
             the
             words
             [
             
               Knows
               himself
            
             .
             ]
             and
             also
             by
             Reason
             ;
             for
             ,
             otherwise
             ,
             we
             could
             not
             say
             ,
             [
             It
             is
             Known
             ,
             ]
             if
             It
             were
             not
             in
             the
             Knowledge
             or
             C●njoyn'd
             with
             it
             Spiritually
             or
             intellectually
             .
             Now
             ,
             if
             we
             spell
             these
             necessary
             Truths
             together
             ,
             all
             which
             are
             imply'd
             in
             these
             words
             ,
             [
             GOD
             
               Knows
               Himself
            
             ,
             ]
             we
             shall
             find
             they
             compound
             ,
             and
             (
             not
             barely
             imply
             ,
             but
             )
             
               fully
               express
            
             that
             the
             Definition
             of
             a
             SON
             is
             appropriated
             to
             the
             Second
             Person
             ,
             viz.
             That
             He
             is
             a
             Living
             Person
             Proceeding
             from
             a
             Living
             Person
             ,
             whose
             Nature
             is
             of
             the
             
               same
               Kind
            
             as
             the
             others
             ,
             and
             is
             Conjoyn'd
             with
             him
             ,
             or
             remains
             in
             him
             ;
             ]
             whence
             follows
             ,
             that
             His
             Correlate
             
             must
             properly
             and
             necessarily
             be
             call'd
             a
             FATHER
             ;
             and
             lastly
             ,
             that
             the
             Procession
             of
             Him
             from
             His
             Father
             can
             therefore
             have
             no
             other
             Notion
             ,
             or
             Word
             which
             we
             have
             ,
             that
             can
             ●it
             it
             ,
             but
             that
             of
             GENERATION
             .
          
           
             10.
             
             Hence
             it
             is
             ,
             that
             Knowledge
             is
             Appropriated
             to
             the
             Second
             Person
             the
             SON
             ;
             for
             which
             reason
             He
             particularly
             took
             our
             Flesh
             upon
             Him
             ,
             and
             came
             to
             be
             our
             Master
             ,
             and
             to
             instruct
             us
             in
             His
             Holy
             Law.
             Hence
             He
             is
             call'd
             
               Sapientia
               Patris
            
             ,
             or
             Verbum
             ,
             because
             Knowing
             does
             intellectually
             speak
             or
             express
             the
             Divine
             Nature
             Known
             by
             Him
             ;
             as
             our
             Conception
             or
             
               Verbum
               Mentis
            
             does
             the
             Thing
             ,
             or
             Truth
             ,
             we
             conceive
             .
             Hence
             ,
             He
             is
             truly
             said
             to
             be
             
               Deus
               de
               Deo
               ,
               Lumen
               de
               Lumine
               ,
               Deus
               verus
               de
               Deo
               vero
               :
            
             Because
             the
             Common
             Suppositum
             ,
             the
             GODHEAD
             ,
             is
             
               in
               both
            
             ;
             and
             the
             Divine
             Nature
             as
             He
             is
             precisely
             a
             Knower
             is
             Originiz'd
             from
             it self
             ,
             as
             it
             's
             own
             Object
             .
             Hence
             ,
             lastly
             ,
             Because
             of
             the
             Common
             Nature
             in
             both
             ,
             and
             the
             Proceeding
             of
             One
             from
             the
             Other
             ,
             He
             is
             call'd
             
               Imago
               Patris
               ,
               Figura
               Substantiae
               ejus
               ,
            
             &c.
             
             All
             which
             ,
             and
             many
             other
             such
             Expressions
             are
             exactly
             verify'd
             by
             the
             Principles
             here
             laid
             ,
             and
             our
             Consonant
             Deductions
             from
             them
             .
          
           
             11.
             
             Since
             then
             the
             Notion
             of
             Father
             and
             Son
             a●e
             truly
             attributed
             to
             the
             Common
             Suppositum
             exprest
             by
             the
             Absolute
             word
             [
             GOD
             ;
             ]
             it
             is
             not
             only
             Fitting
             but
             Necessary
             ,
             that
             those
             Notions
             should
             be
             the
             
               most
               perfectly
            
             such
             ,
             as
             is
             Possible
             to
             be
             imagin'd
             .
             Wherefore
             ,
             since
             Sons
             amongst
             us
             ,
             do
             proceed
             from
             their
             Fathers
             according
             to
             Specifical
             Likeness
             in
             Nature
             ;
             it
             is
             most
             becoming
             GOD's
             Infinite
             Perfection
             ,
             and
             His
             most
             
               ultimately
               Determih'd
            
             Essence
             ;
             that
             is
             ,
             indeed
             the
             
               most
               Perfect
            
             
             Unity
             of
             the
             GODHEAD
             it self
             ,
             that
             His
             
               Coeternal
               Son
            
             should
             proceed
             from
             His
             
               Eternal
               Father
            
             according
             to
             the
             
               most
               Perfect
               IDENTITY
            
             of
             Nature
             that
             can
             be
             conceiv'd
             ;
             that
             is
             ,
             according
             to
             the
             self-same
             Numerical
             Nature
             .
             Wherefore
             this
             Divine
             Procession
             ought
             not
             to
             be
             explicated
             by
             Analogy
             to
             the
             Specifical
             Nature
             of
             Man
             ,
             and
             it
             's
             being
             Common
             to
             more
             Individuals
             :
             For
             the
             Species
             does
             necessarily
             imply
             some
             Potentiality
             ,
             tho'
             the
             Genus
             does
             more
             ;
             and
             is
             Determinable
             (
             as
             was
             said
             )
             by
             Differences
             which
             are
             Intrin●●cal
             in
             the
             Line
             of
             Ens
             ;
             and
             ,
             therefore
             ,
             (
             as
             was
             prov'd
             )
             do
             constitute
             formally
             more
             Entia
             ,
             that
             is
             ,
             more
             Things
             which
             have
             
               diverse
               Essences
            
             ;
             all
             which
             is
             Inconsistent
             with
             the
             
               Divine
               Nature
            
             :
             Nor
             ought
             any
             Composition
             of
             such
             Superiour
             (
             or
             Potential
             )
             Notions
             be
             Transferr'd
             to
             GOD.
             And
             much
             less
             ,
             since
             the
             
               Common
               Suppositum
            
             ,
             (
             however
             it
             be
             predicated
             of
             more
             Particulars
             in
             the
             Manner
             explicated
             above
             ,
             )
             has
             in
             it self
             ,
             by
             virtue
             of
             it's
             own
             Infinite
             Self-Existence
             ,
             the
             utmost
             Perfection
             in
             the
             Line
             of
             Substance
             ;
             and
             is
             ,
             by
             reason
             of
             it's
             
               Purest
               Actuality
            
             ,
             more
             perfectly
             
               One
               Singular
               Absolute
               Being
            
             ,
             than
             any
             Suppositum
             or
             Individuum
             is
             or
             can
             be
             amongst
             us
             Creatures
             .
          
           
             12.
             
             And
             the
             same
             ,
             partly
             for
             the
             same
             reason
             ,
             is
             ,
             (
             
               Mutatis
               Mutandis
            
             )
             to
             be
             said
             of
             the
             Third
             Particular
             verify'd
             of
             GOD
             ,
             or
             of
             the
             
               Third
               Person
            
             of
             the
             most
             B.
             Trinity
             .
             For
             ,
             since
             it
             must
             be
             granted
             ,
             that
             GOD
             
               Loves
               Himself
            
             ,
             and
             the
             word
             [
             Himself
             ,
             ]
             in
             the
             Predicate
             of
             that
             Proposition
             ,
             signifies
             the
             same
             as
             the
             word
             [
             GOD
             ,
             ]
             which
             is
             the
             Subject
             of
             it
             ;
             't
             is
             as
             Evident
             ,
             that
             the
             Divine
             Nature
             Loving
             is
             the
             same
             with
             the
             Divine
             Nature
             Loved
             ,
             as
             it
             is
             that
             GOD
             is
             GOD.
             But
             ,
             
             besides
             ,
             that
             this
             is
             Evident
             from
             the
             very
             Terms
             ,
             or
             the
             plain
             Sense
             of
             Words
             ,
             there
             is
             Another
             very
             Peculiar
             Reason
             springing
             out
             of
             the
             particular
             Nature
             of
             LOVE
             ,
             which
             according
             to
             our
             Natural
             and
             Vulgar
             Notions
             ,
             (
             by
             which
             we
             are
             here
             to
             guide
             our selves
             )
             signifies
             to
             be
             Spiritually
             Unitive
             of
             the
             Lover
             to
             the
             Thing
             Loved
             .
             Our
             Common
             Unstudy'd
             Thoughts
             and
             Language
             gives
             this
             to
             be
             True
             :
             If
             two
             Friends
             Love
             one
             another
             dearly
             ,
             all
             Mankind
             uses
             to
             say
             ,
             
               They
               are
               all
               One
            
             ;
             and
             our
             B.
             Saviour
             prays
             to
             His
             Heavenly
             Father
             that
             He
             and
             His
             Disciples
             may
             be
             One
             ,
             as
             Himself
             and
             his
             Father
             are
             One
             ;
             that
             is
             ,
             by
             Mutual
             Love
             ;
             it
             being
             impossible
             those
             Words
             can
             there
             bear
             any
             other
             Signification
             .
          
           
             13.
             
             We
             have
             seen
             above
             ,
             That
             
               Divine
               Love
            
             ,
             which
             is
             the
             Third
             Person
             ,
             proceeds
             from
             the
             Goodness
             of
             the
             Divine
             Object
             ,
             or
             from
             the
             Divine
             
               Essence
               Known
            
             ,
             (
             that
             is
             ,
             the
             Father
             )
             in
             His
             own
             Divine
             Knowledge
             ,
             in
             which
             consists
             
               Essential
               Truth
            
             ;
             that
             this
             Truth
             is
             therefore
             GOD's
             
               Greatest
               Good
            
             ;
             because
             this
             Infinite
             Truth
             is
             the
             Best
             Perfection
             of
             His
             Nature
             as
             it
             is
             Intelligent
             or
             Spiritual
             :
             That
             ,
             because
             it
             does
             thus
             proceed
             from
             the
             Divine
             Object
             in
             the
             Divine
             Knowledge
             ,
             this
             Third
             Person
             does
             ,
             therefore
             ,
             proceed
             from
             the
             Father
             and
             the
             Son
             immediately
             and
             formally
             according
             to
             their
             Distinct
             Personalities
             or
             Relations
             ;
             and
             that
             ,
             therefore
             ,
             because
             no
             Relation
             can
             be
             grounded
             on
             Another
             Relation
             ,
             but
             can
             only
             Refer
             what
             's
             Absolute
             ,
             there
             can
             be
             no
             Reciprocal
             ,
             Opposite
             or
             Distinct
             Relation
             of
             the
             Divine
             Object-Known
             to
             the
             Lover
             ;
             nor
             ,
             consequently
             ,
             any
             occasion
             of
             conceiving
             a
             Fourth
             Person
             :
             It
             remains
             now
             to
             show
             ,
             that
             since
             Love
             (
             by
             §
             .
             12.
             )
             imports
             a
             Spiritual
             
             Union
             or
             Conjunction
             of
             the
             Lover
             with
             that
             which
             it
             Loves
             ;
             therefore
             ,
             from
             the
             very
             Notion
             of
             the
             word
             [
             Conjoyn'd
             ,
             ]
             there
             must
             be
             some
             Distinction
             between
             those
             which
             are
             thus
             Ioyn'd-together
             :
             Since
             ,
             what
             's
             in
             Every
             Respect
             One
             and
             the
             Same
             ,
             cannot
             ,
             without
             Injury
             to
             Common
             Sense
             ,
             be
             said
             to
             be
             Conjoyn'd
             with
             it self
             in
             Any
             Respect
             ,
             that
             is
             ,
             Conjoyn'd
             
               at
               all
            
             .
             But
             in
             
               what
               manner
            
             does
             this
             Third
             Person
             proceed
             from
             the
             other
             Two
             ?
             Not
             according
             to
             Likeness
             (
             or
             Identity
             )
             
               of
               Nature
            
             ,
             as
             did
             the
             Son
             :
             but
             it
             presupposes
             this
             Likeness
             ,
             Conformity
             ,
             Agreeableness
             or
             Identity
             of
             Nature
             in
             the
             Object
             as
             Known
             ,
             and
             in
             the
             Knower
             as
             Knowing
             it
             ;
             for
             ,
             in
             this
             consists
             that
             Greatest
             Good
             call'd
             Truth
             ,
             which
             is
             the
             Object
             of
             Love
             ;
             and
             't
             is
             against
             all
             our
             Natural
             Notions
             to
             conceive
             
               Actual
               Love
            
             of
             a
             thing
             not
             Suppos'd
             to
             bee
             :
             Wherefore
             this
             Similitude
             of
             Nature
             is
             not
             the
             
               Formal
               Motive
            
             ,
             nor
             the
             Manner
             by
             which
             Divine
             Love
             proceeds
             ;
             but
             only
             this
             ,
             that
             the
             other
             two
             Persons
             according
             to
             their
             Distinction
             of
             Knower
             and
             Known
             ,
             (
             in
             which
             consists
             Divine
             Truth
             )
             do
             integrate
             ,
             as
             it
             were
             ,
             that
             
               Bonum
               Dei
            
             ,
             or
             Good
             ,
             which
             is
             the
             Adequate
             Object
             of
             the
             
               Divine
               Will.
            
             The
             Son
             ,
             therefore
             ,
             proceeds
             from
             His
             Father
             ,
             by
             having
             Communicated
             to
             Him
             the
             same
             Form
             ,
             (
             as
             it
             were
             )
             or
             the
             Divine
             Nature
             as
             an
             Object
             which
             formally
             constitutes
             Him
             a
             Knower
             of
             it
             ,
             and
             thence
             ,
             a
             Son
             ;
             The
             B.
             Spirit
             proceeds
             from
             the
             two
             other
             Persons
             as
             they
             are
             a
             Good
             to
             the
             Divine
             Nature
             ;
             which
             it
             Affects
             ,
             Spiritually
             clings
             to
             ,
             or
             embraces
             ;
             and
             so
             becomes
             or
             is
             Actually
             United
             or
             One
             with
             it
             .
             The
             Former
             (
             according
             to
             our
             weak
             manner
             of
             Conceiving
             )
             proceeds
             as
             coming
             from
             the
             Object
             Communicating
             it self
             
               to
               it
            
             ;
             the
             Later
             ,
             
             by
             it's
             being
             drawn
             ,
             as
             it
             were
             ,
             by
             the
             Object
             and
             ●…oving
             it
             self
             -
             forwards
             to
             ,
             (
             or
             rather
             ,
             in
             reality
             ,
             
               ha●ing
               actually
            
             )
             an
             Union
             with
             it
             .
             The
             Former
             ,
             by
             ●ay
             of
             Informing
             ,
             or
             
               being
               in
            
             the
             Divine
             Under●●anding
             ;
             The
             Later
             ,
             by
             enamouring
             the
             Divine
             Will
             to
             pursue
             what
             is
             conceiv'd
             to
             be
             
               out
               of
            
             the
             Lover
             as
             such
             ;
             or
             rather
             ,
             in
             our
             case
             ,
             to
             enjoy
             it
             actually
             .
             Which
             expression
             tho'
             most
             beseeming
             a
             Pure
             Actuality
             of
             Being
             ,
             yet
             it
             debars
             not
             the
             Distinction
             between
             the
             Good
             Enjoy'd
             and
             the
             Enjoyer
             of
             it
             ,
             but
             obliges
             us
             to
             conceive
             them
             as
             
               thus
               Distinct.
            
             
          
           
             14.
             
             Having
             thus
             declar'd
             the
             Particularity
             or
             Distinction
             of
             the
             Three
             Divine
             Persons
             ,
             in
             order
             to
             
               one
               another
            
             ,
             it
             is
             seasonable
             to
             manifest
             ,
             in
             the
             ●ext
             place
             ,
             what
             Names
             and
             what
             Effects
             are
             peculiarly
             to
             be
             Attributed
             to
             each
             of
             them
             ,
             as
             they
             relate
             to
             us
             .
             Whence
             ,
             it
             may
             appear
             ,
             that
             as
             our
             Explication
             is
             Agreeable
             to
             
               Right
               Reason
            
             ,
             so
             it
             is
             no
             less
             Consonant
             to
             Holy
             Scripture
             ,
             and
             to
             the
             Sense
             and
             Language
             of
             the
             Christian
             Church
             .
             To
             mention
             a
             few
             Chief
             ones
             ,
             will
             hint
             to
             us
             the
             ●est
             .
          
           
             15.
             
             Since
             then
             Being
             is
             the
             First
             ,
             in
             Order
             ,
             of
             all
             our
             Natural
             Notions
             ,
             so
             that
             we
             cannot
             conceive
             any
             thing
             to
             be
             Communicated
             ,
             or
             to
             deserve
             Love
             unless
             it
             is
             :
             Hence
             the
             Notion
             of
             the
             
               Divine
               Being
            
             ,
             is
             justly
             conceiv'd
             to
             be
             Appropriated
             to
             ▪
             the
             First
             Person
             ,
             who
             is
             the
             Beginning
             and
             Origin
             of
             the
             rest
             ,
             and
             communicates
             it
             to
             the
             Son
             ;
             whence
             proceeds
             ,
             (
             as
             was
             now
             said
             )
             the
             B.
             Spirit
             who
             is
             
               Divine
               Love.
            
             Hence
             ,
             also
             ,
             since
             
               Every
               thing
               Acts
               as
               it
            
             Is
             ,
             He
             is
             said
             to
             be
             Author
             and
             Cause
             of
             all
             Created
             Being
             ,
             or
             the
             Creatour
             of
             all
             things
             .
             Hence
             also
             He
             is
             said
             to
             be
             the
             Father
             of
             
             all
             his
             Creatures
             ,
             (
             in
             a
             Natural
             ,
             but
             
               less
               Proper
            
             Sense
             )
             because
             He
             gives
             us
             our
             Being
             ;
             and
             in
             a
             more
             especial
             manner
             ,
             since
             His
             Only
             Son
             ,
             by
             taking
             our
             Nature
             upon
             Him
             ,
             made
             Himself
             ,
             in
             some
             sort
             ,
             our
             Brother
             :
             As
             also
             ,
             in
             a
             Civil
             Sense
             ;
             because
             it
             belongs
             to
             Fathers
             to
             provide
             for
             their
             Children
             ,
             as
             His
             Heavenly
             Providence
             does
             for
             all
             His
             Creatures
             .
             Not
             to
             speak
             how
             He
             is
             a
             Father
             in
             a
             Spiritual
             Sense
             ,
             as
             we
             are
             Re-generated
             by
             His
             Grace
             ,
             given
             us
             freely
             for
             the
             Merits
             ,
             and
             by
             the
             Means
             of
             His
             Eternal
             Son
             whom
             he
             sent
             amongst
             us
             to
             that
             end
             .
          
           
             16.
             
             What
             peculiar
             Attributes
             are
             appropriated
             to
             the
             Son
             ,
             is
             declard
             above
             ,
             §
             .
             10.
             
             I
             only
             remark
             here
             ,
             that
             when
             he
             is
             call'd
             Verbum
             ,
             the
             WORD
             ,
             by
             a
             Metaphor
             taken
             from
             our
             
               Verbum
               Mentis
            
             ,
             that
             is
             ,
             our
             Conception
             or
             Notion
             of
             an
             Object
             in
             our
             Knowing
             Power
             ;
             we
             must
             take
             heed
             we
             do
             not
             understand
             ,
             by
             those
             words
             ,
             that
             Imperfect
             Form
             of
             
               speaking
               Truth
               interiourly
            
             ,
             which
             is
             found
             in
             
               Mental
               Propositions
            
             ,
             which
             Affirm
             ,
             or
             Deny
             ;
             for
             even
             in
             Angels
             and
             Separated
             Souls
             (
             as
             has
             been
             demonstrated
             )
             Knowledge
             is
             above
             all
             ▪
             Composition
             of
             several
             Notions
             ,
             of
             which
             Propositions
             are
             made
             ;
             but
             it
             must
             be
             meant
             ,
             that
             the
             Divine
             Object
             ,
             in
             which
             is
             Essentially
             all
             the
             
               Metaphysical
               Verity
            
             both
             of
             GOD
             and
             of
             all
             Creatures
             ,
             is
             most
             Expressly
             in
             Him
             as
             He
             is
             the
             Knower
             of
             it
             ;
             that
             is
             ,
             indeed
             ,
             in
             the
             very
             
               Divine
               Essence
            
             ;
             in
             which
             the
             most
             Actual
             ,
             that
             is
             ,
             the
             most
             Bright
             ,
             and
             most
             Universal
             Truth
             ,
             is
             Communicated
             to
             Him
             from
             the
             Father
             ,
             and
             is
             most
             exactly
             in
             Him.
             We
             must
             take
             heed
             also
             ,
             that
             when
             He
             is
             call'd
             
               Imago
               Patris
            
             ,
             and
             such
             like
             ,
             some
             Cartesian
             or
             other
             Ideist
             ,
             catching
             at
             the
             word
             ,
             do
             not
             make
             
             ●im
             a
             meer
             Picture
             or
             Similitude
             of
             His
             Father
             ;
             ●…d
             that
             He
             has
             not
             therefore
             the
             very
             Divine
             created
             Essence
             ,
             or
             the
             Divine
             Nature
             in
             Him
             ,
             ●…t
             only
             some
             
               Created
               Similitude
            
             of
             it
             .
             I
             must
             ●…nfess
             this
             sutes
             well
             enough
             with
             the
             Doctrine
             Ideas
             in
             our
             Mind
             ,
             which
             are
             Spiritual
             Pour●…itures
             or
             Resemblances
             of
             the
             Things
             we
             know
             ,
             ●…d
             not
             the
             
               Things
               themselves
            
             :
             But
             that
             it
             sutes
             ●…ither
             with
             Reason
             or
             Faith
             ,
             they
             can
             never
             show
             ●…s
             ;
             for
             how
             can
             meer
             Fancies
             agree
             with
             such
             Sublime
             Realities
             ;
             or
             Erroneous
             Foundations
             support
             the
             Truth
             of
             Faith
             in
             the
             Opinion
             of
             Doub●…ers
             ,
             by
             giving
             Consonant
             and
             Genuine
             Explications
             of
             it
             .
          
           
             17.
             
             The
             Third
             Person
             ,
             
               Divine
               Love
            
             ,
             is
             call'd
             〈…〉
             Comforter
             ,
             or
             Strengthener
             ,
             because
             nothing
             more
             gives
             our
             Souls
             such
             Strength
             to
             resist
             the
             Assaults
             of
             our
             Spiritual
             Enemies
             ,
             break
             thorow
             ●ll
             Difficulties
             ,
             and
             press
             forwards
             vigorously
             to
             at●ain
             our
             True
             End
             ,
             Eternal
             Happiness
             ,
             which
             is
             ●he
             Sight
             of
             GOD
             ,
             than
             does
             an
             
               Ardent
               Love
            
             of
             ●im
             ;
             which
             ,
             (
             
               Every
               thing
               acting
               as
               it
               is
            
             )
             is
             the
             ●●culiar
             Gift
             of
             the
             
               Holy
               Ghost
            
             ;
             who
             ,
             is
             ,
             not
             only
             by
             His
             Common
             Essence
             ,
             (
             as
             are
             also
             the
             rest
             ,
             )
             but
             also
             by
             the
             Particularity
             of
             his
             
               Person
               ,
               DIVINE
               LOVE
            
             .
             For
             the
             same
             reason
             ,
             He
             is
             call'd
             a
             
               Spi●itual
               Unction
            
             ;
             because
             it
             was
             customary
             to
             
             Anoint
             ●hose
             with
             Oil
             ,
             who
             were
             to
             exert
             their
             Strength
             〈…〉
             any
             Encounter
             or
             Exercise
             ,
             to
             give
             their
             Limbs
             greater
             Force
             and
             Agility
             .
             For
             the
             same
             reason
             ,
             He
             is
             call'd
             [
             Fire
             ,
             ]
             which
             in
             an
             Ordinary
             Metaphor
             is
             apply'd
             to
             an
             
               Ardent
               Love
            
             ;
             and
             thence
             he
             came
             down
             in
             
               Tongues
               of
               Fire
            
             ;
             because
             Fire
             is
             the
             most
             Active
             and
             Purest
             Body
             we
             have
             ;
             and
             in
             regard
             Love
             does
             enflame
             the
             Spirits
             to
             pursue
             the
             
             Good
             we
             affectionately
             long
             for
             .
             For
             this
             reason
             also
             ,
             He
             is
             call'd
             our
             Spiritual
             Life
             ;
             because
             Life
             consists
             in
             Self-moving
             ;
             and
             nothing
             moves
             us
             so
             efficaciously
             as
             Love
             ,
             which
             is
             the
             proper
             Act
             of
             the
             Will
             ,
             that
             Faculty
             that
             sets
             all
             our
             Inferiour
             Powers
             on
             work
             .
             And
             for
             the
             same
             reason
             ,
             He
             is
             called
             particularly
             the
             Spirit
             ;
             because
             as
             the
             
               Animal
               Spirits
            
             in
             the
             Body
             give
             us
             all
             our
             
               Natural
               Motion
            
             ,
             so
             
               Divine
               Love
            
             ,
             his
             peculiar
             Name
             ;
             and
             Nature
             ,
             gives
             us
             all
             our
             Supernatural
             Tendency
             to
             Heaven
             ;
             so
             that
             no
             External
             or
             Interiour
             Actions
             we
             perform
             do
             avail
             us
             ,
             or
             bring
             us
             the
             least
             Step
             nearer
             our
             True
             End
             ,
             Eternal
             Happiness
             ,
             unless
             either
             out
             of
             an
             Immediate
             or
             Remote
             Intention
             ,
             it
             be
             done
             out
             of
             that
             Regard
             or
             Intuitus
             .
             Another
             reason
             why
             He
             is
             call'd
             [
             Spirit
             ,
             ]
             which
             properly
             signifies
             Breath
             ,
             is
             ,
             Because
             Breath
             and
             Life
             are
             in
             common
             speech
             Equivalent
             :
             [
             
               While
               I
               breath
            
             ,
             ]
             and
             [
             
               while
               I
               live
            
             ,
             ]
             having
             the
             same
             signification
             ;
             as
             have
             also
             to
             Expire
             and
             to
             Die.
             Lastly
             ,
             since
             
               Heavenly
               Love
            
             ,
             which
             Divines
             call
             
               Sanctifying
               Grace
            
             ,
             is
             our
             Supernatural
             Life
             ,
             which
             (
             as
             was
             said
             )
             the
             Peculiar
             Influence
             of
             the
             Third
             Person
             does
             (
             as
             it
             were
             )
             inspire
             or
             breath
             into
             our
             Souls
             ;
             hence
             ,
             He
             is
             ,
             from
             this
             Effect
             ,
             by
             a
             Specifical
             Appellation
             ,
             call'd
             the
             HOLY
             GHOST
             or
             
               Holy
               Spirit
            
             .
             For
             ,
             none
             can
             think
             He
             is
             call'd
             Spirit
             ,
             meerly
             because
             He
             is
             of
             a
             
               Spiritual
               Nature
            
             ,
             since
             this
             is
             an
             Attribute
             of
             the
             GODHEAD
             ,
             and
             therefore
             Common
             to
             all
             the
             Three
             Persons
             ;
             nor
             ,
             because
             He
             proceeds
             from
             the
             Father
             and
             the
             Son
             by
             a
             kind
             of
             Imaginary
             Action
             call'd
             Spiration
             ;
             of
             which
             I
             must
             ,
             for
             my
             part
             ,
             confess
             I
             can
             make
             no
             Conception
             ,
             nor
             how
             it
             comes
             to
             be
             Transferr'd
             to
             GOD.
             
          
           
           
             18.
             
             I
             may
             perhaps
             incurr
             some
             .
             Censure
             for
             denying
             the
             Procession
             of
             the
             Holy
             Ghost
             ,
             is
             to
             be
             explicated
             by
             Spiration
             ,
             of
             which
             Word
             many
             Great
             Men
             have
             made
             use
             .
             The
             best
             way
             to
             clear
             my self
             from
             affecting
             Singularity
             ,
             is
             to
             give
             my
             Reasons
             why
             I
             dislike
             it
             ,
             and
             submit
             them
             to
             the
             Judgment
             of
             our
             Peers
             .
             First
             ,
             Faith
             (
             as
             was
             shewn
             Preliminary
             V.
             )
             must
             have
             been
             deliver'd
             in
             such
             Language
             as
             is
             apt
             to
             signify
             our
             
               Natural
               Notions
            
             .
             Secondly
             ,
             Hence
             ,
             tho'
             it
             may
             be
             allowed
             to
             Learned
             Men
             ,
             in
             Explicating
             this
             Mystery
             ,
             to
             make
             use
             ,
             upon
             occasion
             ,
             of
             some
             Term
             of
             Art
             which
             is
             current
             in
             Schools
             ;
             yet
             is
             it
             utterly
             Disallowable
             ,
             to
             use
             any
             which
             has
             not
             for
             its
             Sense
             ,
             some
             Natural
             Notion
             of
             Mankind
             ;
             otherwise
             it
             will
             Blunder
             the
             Explication
             instead
             of
             Clearing
             it
             .
             Thirdly
             ,
             It
             is
             agreed
             ,
             and
             most
             Consonant
             to
             Reason
             ,
             that
             no
             Notion
             taken
             from
             Material
             Beings
             ought
             to
             be
             Transferr'd
             to
             GOD
             ,
             but
             by
             the
             Intervention
             of
             Spiritual
             ones
             ,
             to
             which
             they
             are
             Metaphosically
             apply'd
             ;
             in
             regard
             He
             is
             of
             a
             Spiritual
             ,
             and
             not
             of
             a
             Corporeal
             Nature
             .
             Fourthly
             ,
             There
             can
             be
             no
             Spiritual
             Notion
             that
             respects
             the
             Internal
             Nature
             of
             a
             Spirit
             ,
             but
             Being
             ,
             Knowledge
             ,
             Will
             ,
             and
             the
             Objects
             of
             these
             too
             last
             ,
             which
             determin
             their
             Internal
             Operations
             .
             Fifthly
             ,
             There
             is
             none
             of
             all
             these
             that
             seems
             Proper
             to
             signify
             the
             Procession
             of
             
               Divine
               Love
            
             ,
             by
             Spiration
             .
             Not
             Being
             !
             for
             That
             ,
             if
             Compleat
             ,
             Stayes
             in
             its
             self
             ,
             as
             being
             the
             most
             Absolute
             Notion
             :
             nor
             can
             it
             respect
             any
             other
             Notion
             conceivable
             in
             GOD
             otherwise
             than
             as
             an
             Object
             .
             Not
             Knowledge
             ,
             for
             that
             is
             an
             Immanent
             Act
             ,
             and
             is
             compleated
             in
             this
             ,
             that
             the
             Object
             be
             such
             in
             the
             Knower
             ,
             as
             it
             is
             in
             its
             
             self
             ;
             whereas
             Spiration
             has
             a
             Notion
             of
             something
             Transitive
             to
             Another
             .
             Sixthly
             ,
             It
             has
             too
             much
             of
             Action
             in
             it's
             Formal
             Notion
             ,
             which
             may
             hazard
             to
             breed
             a
             Conceit
             of
             Efficiency
             and
             Effect
             .
             And
             ,
             lastly
             ,
             Because
             ,
             as
             apply'd
             here
             to
             signifie
             a
             Procession
             from
             Father
             and
             Son
             ,
             it
             can
             have
             
               no
               one
            
             Notion
             in
             it
             ,
             and
             therefore
             it
             has
             None
             .
             For
             ,
             since
             the
             Holy
             Ghost
             does
             proceed
             from
             them
             according
             to
             their
             Personalities
             ;
             that
             is
             ,
             from
             the
             Divine
             Essence
             
               as
               Known
            
             ,
             and
             as
             the
             Knower
             of
             it
             ;
             and
             there
             can
             be
             
               no
               one
            
             Notion
             Common
             to
             Thing
             Known
             and
             Knower
             ,
             which
             are
             so
             widely
             Different
             ,
             being
             
               toto
               genere
            
             Disparate
             and
             Contradistinct
             ,
             but
             Being
             ;
             my
             Dulness
             cannot
             comprehend
             what
             one
             Notion
             the
             word
             [
             Spiration
             ]
             can
             signifie
             ;
             since
             it
             cannot
             be
             Univocally
             Apply'd
             to
             both
             ;
             nor
             how
             it
             sutes
             with
             our
             Natural
             Notions
             we
             have
             of
             Spiritual
             Natures
             ;
             nor
             in
             what
             manner
             ,
             or
             for
             what
             reason
             it
             is
             Transferr'd
             to
             GOD
             :
             which
             makes
             me
             doubt
             that
             meerly
             the
             word
             [
             Spiritus
             ]
             apply'd
             particularly
             to
             the
             Holy
             Ghost
             ,
             was
             the
             best
             Ground
             of
             this
             recourse
             to
             Spiration
             ,
             and
             not
             the
             Notion
             of
             any
             Virtue
             ,
             or
             Operation
             which
             Nature
             has
             given
             us
             of
             a
             Spiritual
             Being
             .
             Notwithstanding
             ,
             I
             doubt
             not
             but
             these
             Great
             Divines
             had
             some
             good
             meaning
             in
             it
             ,
             tho'
             it
             colours
             not
             with
             my
             Thoughts
             :
             Nay
             ,
             that
             they
             meant
             the
             same
             in
             substance
             which
             I
             do
             ,
             tho'
             perhaps
             I
             do
             more
             nicely
             ●ift
             the
             Propriety
             of
             Words
             in
             handling
             such
             a
             Delicate
             Point
             ,
             than
             they
             did
             .
             And
             the
             same
             ,
             I
             doubt
             not
             ,
             may
             be
             said
             of
             all
             those
             Learned
             Writers
             who
             have
             of
             late
             Explicated
             this
             Mystery
             variously
             :
             of
             which
             the
             Anti-Trinitarians
             do
             very
             frivolously
             make
             great
             Brags
             ,
             and
             hope
             to
             get
             some
             Advantage
             by
             it
             .
             I
             say
             ,
             
               very
               frivolously
            
             :
             
             
             
             For
             ,
             the
             Article
             of
             Faith
             it self
             Abstracts
             from
             all
             Explications
             ,
             and
             stands
             Firm
             on
             it's
             own
             Grounds
             ,
             Divine
             Revelation
             ;
             tho'
             both
             They
             ,
             I
             ,
             and
             Others
             ,
             should
             all
             of
             us
             fall
             short
             in
             Explicating
             it
             right
             in
             every
             particular
             .
             Thus
             much
             concerning
             the
             Names
             and
             peculiar
             Attributes
             of
             the
             Three
             Persons
             ,
             and
             the
             Congruous
             Reasons
             why
             we
             apply
             such
             Attributes
             to
             each
             .
          
           
             19.
             
             Notwithstanding
             all
             that
             is
             said
             above
             ,
             concerning
             these
             Appropriations
             in
             the
             performing
             Different
             Effects
             ,
             belonging
             to
             the
             Particular
             Notion
             ,
             and
             (
             as
             it
             were
             )
             Genius
             of
             each
             Person
             ,
             as
             such
             ;
             whenever
             GOD
             does
             any
             thing
             
               ad
               extra
            
             ,
             or
             produces
             any
             Effect
             in
             His
             Creatures
             ,
             the
             Whole
             Trinity
             concurs
             to
             that
             Action
             .
             For
             ,
             since
             nothing
             can
             work
             but
             it
             must
             have
             the
             Being
             or
             Essence
             proper
             to
             it's
             self
             ;
             nor
             Act
             ,
             unless
             it
             have
             a
             Will
             ,
             the
             Notion
             of
             which
             is
             to
             be
             the
             Principle
             of
             Acting
             ;
             nor
             can
             an
             Infinitely
             perfect
             Being
             act
             ,
             without
             Knowing
             What
             ,
             and
             How
             to
             Act
             ;
             both
             the
             Eternal
             Father
             ,
             Son
             ,
             and
             Spirit
             ,
             must
             all
             concur
             to
             every
             such
             Action
             .
             But
             't
             is
             otherwise
             in
             that
             which
             passes
             
               ad
               intra
            
             ,
             or
             within
             the
             Deity
             it self
             ,
             because
             of
             their
             Relative
             Distinction
             and
             Opposition
             to
             one
             another
             .
             For
             ,
             (
             if
             I
             may
             be
             allow'd
             to
             repeat
             so
             oft
             what
             is
             of
             most
             Importance
             )
             GOD
             ,
             precisely
             as
             the
             Divine
             Object
             ,
             or
             as
             Known
             ,
             begets
             Divine
             Knowledge
             ;
             and
             the
             Divine
             Essence
             in
             the
             Divine
             Knowledge
             ,
             which
             is
             
               Essential
               Truth
            
             ,
             and
             the
             most
             Proper
             and
             Best
             Perfection
             or
             Good
             of
             a
             Spiritual
             Nature
             ,
             is
             that
             Adequate
             Object
             from
             which
             Divine
             Love
             proceeds
             .
             Hence
             it
             is
             ,
             that
             since
             God's
             Essence
             is
             Self-Existence
             ,
             which
             is
             Infinitely
             Actual
             ,
             and
             Infinitely
             Intelligible
             ,
             or
             rather
             ,
             Infinitely
             Known
             ;
             it
             is
             Proper
             to
             say
             ,
             that
             
             the
             GODHEAD
             Self-Exists
             by
             the
             
               Father
               ,
               Knows
               it Self
            
             by
             the
             Son
             who
             is
             
               Divine
               Knowledge
            
             ,
             and
             Loves
             it
             Self
             by
             the
             
               Holy
               Ghost
            
             who
             is
             
               Divine
               Love.
            
             Nor
             can
             any
             thing
             be
             more
             Agreeable
             to
             Reason
             than
             that
             it
             should
             be
             so
             ,
             in
             case
             (
             as
             we
             ought
             )
             we
             will
             exalt
             GOD
             Infinitely
             above
             His
             Creatures
             :
             For
             ,
             since
             Creatures
             do
             Exist
             by
             an
             Existence
             which
             is
             Accidental
             to
             them
             ,
             whence
             it
             comes
             that
             their
             Powers
             by
             which
             they
             operate
             are
             in
             the
             Line
             of
             Quality
             ,
             or
             are
             Accidents
             ;
             It
             is
             therefore
             most
             Fitting
             ,
             that
             GOD
             ,
             in
             whom
             there
             is
             nothing
             that
             is
             Accidental
             ,
             but
             the
             most
             refined
             or
             sublim'd
             Notion
             of
             Substance
             ,
             should
             exercise
             his
             own
             Essence
             upon
             Himself
             ;
             and
             therefore
             should
             have
             a
             Substantial
             Notion
             that
             is
             a
             Person
             ,
             by
             and
             in
             which
             that
             Particular
             to
             which
             is
             specially
             appropriated
             Divine
             Essence
             should
             Exist
             ;
             and
             ,
             instead
             of
             Powers
             which
             are
             Accidents
             ,
             should
             have
             particular
             Substances
             or
             Persons
             ,
             by
             which
             He
             Knows
             and
             
               Loves
               Himself
            
             .
             And
             therefore
             ,
             as
             is
             said
             above
             ,
             GOD
             Self-exists
             or
             is
             by
             the
             Person
             of
             the
             
               Father
               ,
               Knows
               Himself
            
             by
             the
             Person
             of
             the
             Son
             ,
             and
             
               Loves
               Himself
            
             by
             the
             Person
             of
             the
             
               Holy
               Ghost
            
             .
          
        
         
           
             SECT
             .
             VIII
             .
          
           
             
               That
               ,
               notwithstanding
               this
               Plurality
               of
               Persons
               ,
               the
               Divine
               Essence
               is
               not
               less
               perfectly
               Simple
               in
               it's
               self
               ;
               or
               rather
               ,
               't
               is
               more
               ,
               (
               or
               
                 in
                 more
              
               Respects
               ,
               )
               ONE
               ,
               than
               it
               would
               have
               been
               had
               there
               not
               been
               this
               
                 Plurality
                 of
                 Persons
              
               .
            
          
           
             1.
             
             WHat
             the
             Opposers
             of
             the
             B.
             Trinity
             most
             pretend
             to
             fear
             ,
             is
             ,
             That
             this
             Tenet
             does
             
             prejudice
             the
             UNITY
             of
             the
             GODHEAD
             .
             Now
             ,
             tho'
             it
             has
             been
             already
             sufficiently
             prov'd
             ,
             that
             this
             has
             not
             the
             least
             show
             of
             Difficulty
             to
             a
             Considering
             Man
             ;
             yet
             ,
             it
             were
             not
             amiss
             ,
             for
             their
             farther
             Satisfaction
             ,
             to
             give
             this
             Point
             a
             farther
             Clearing
             ,
             tho'
             it
             wrong
             the
             Method
             of
             Discoursing
             by
             making
             Repetitions
             ;
             in
             which
             I
             sometimes
             indulge
             my self
             ,
             to
             inculcate
             it
             better
             to
             my
             Readers
             ,
             by
             their
             seeing
             the
             Coherence
             of
             this
             Doctrine
             in
             divers
             and
             several
             occasions
             .
             For
             't
             is
             not
             every
             Man's
             Talent
             to
             carry
             along
             with
             him
             every
             Link
             in
             the
             Chain
             of
             a
             Connected
             Discourse
             ,
             without
             needing
             to
             be
             re-minded
             of
             it
             .
          
           
             2.
             
             But
             first
             ,
             I
             complain
             that
             these
             Objecters
             confound
             themselves
             by
             not
             Distinguishing
             clearly
             their
             own
             Conceptions
             ;
             and
             ,
             therefore
             ,
             neither
             We
             nor
             Themselves
             ,
             know
             well
             what
             it
             is
             they
             would
             be
             at
             .
             Let
             us
             try
             then
             if
             we
             can
             unravel
             their
             Thoughts
             ,
             which
             they
             have
             taken
             such
             pains
             to
             perplex
             .
             Can
             they
             deny
             that
             GOD
             
               Knows
               and
               Loves
               Himself
            
             ?
             'T
             is
             certain
             they
             will
             not
             ;
             for
             this
             makes
             GOD
             less
             Perfect
             than
             a
             Creature
             :
             Tho'
             ,
             as
             far
             as
             I
             see
             they
             never
             think
             of
             it
             ,
             or
             what
             Consequences
             follow
             from
             it
             ;
             notwithstanding
             (
             as
             was
             shown
             )
             this
             is
             the
             Ground-work
             on
             which
             all
             true
             Explication
             of
             this
             Mystery
             is
             built
             .
             Can
             they
             deny
             ,
             that
             ,
             this
             granted
             ,
             (
             as
             it
             must
             be
             )
             we
             are
             forced
             to
             affirm
             that
             GOD
             is
             the
             Knower
             ,
             and
             Object
             Known
             ;
             as
             also
             the
             Lover
             and
             Thing
             Loved
             ?
             The
             very
             words
             fly
             in
             their
             Faces
             ,
             and
             tell
             them
             they
             deny
             that
             which
             is
             
               perfectly
               Equivalent
            
             to
             what
             they
             have
             granted
             .
             Will
             they
             deny
             that
             the
             GODHEAD
             is
             One
             and
             the
             Same
             under
             all
             the
             Notions
             ,
             (
             whatever
             they
             are
             )
             which
             is
             signifi'd
             by
             all
             those
             Relative
             and
             Contradistinct
             Names
             or
             Words
             ?
             'T
             is
             
             equally
             against
             Common
             Sense
             ,
             unless
             they
             will
             say
             ,
             that
             by
             the
             word
             [
             Himself
             ]
             is
             not
             meant
             [
             GOD
             ,
             ]
             which
             is
             Self-evident
             .
             Can
             they
             say
             ,
             that
             Knower
             and
             
               Known
               ,
               Lover
            
             and
             Loved
             ,
             are
             not
             Distinct
             ,
             and
             (
             in
             some
             sort
             )
             Opposite
             Notions
             ?
             All
             Mankind
             will
             laugh
             at
             them
             ,
             and
             every
             Junior
             Sophister
             who
             ever
             heard
             of
             the
             Predicament
             of
             Relation
             will
             hiss
             them
             .
             Can
             they
             say
             that
             the
             Deity
             does
             not
             Verifie
             those
             Distinct
             Notions
             ,
             or
             that
             we
             say
             False
             when
             we
             attribute
             them
             to
             GOD
             ?
             Themselves
             will
             not
             affirm
             it
             .
             Can
             they
             say
             ,
             That
             ,
             tho'
             GOD
             Verifies
             them
             ,
             yet
             there
             is
             no
             Distinction
             
               at
               all
            
             in
             GOD
             ?
             This
             is
             pure
             Nonsense
             .
             For
             ,
             First
             ,
             These
             Distinct
             Notions
             or
             Attributes
             are
             not
             Extrinsecal
             Denominations
             ,
             but
             most
             Intrinsecal
             and
             even
             Essential
             to
             GOD
             ;
             to
             Know
             and
             
               Love
               Himself
            
             being
             the
             Perfection
             of
             His
             Spiritual
             Nature
             ,
             and
             one
             of
             His
             Chiefest
             Attributes
             .
             Next
             ,
             If
             those
             Notions
             do
             
               most
               formally
            
             import
             Distinction
             ,
             and
             there
             be
             in
             GOD
             that
             which
             verifies
             them
             ,
             there
             is
             what
             verifies
             Distinction
             ,
             in
             GOD.
             May
             they
             not
             then
             with
             equal
             reason
             say
             ,
             that
             
               Gold
               verifies
            
             the
             Notions
             of
             Yellow
             ,
             and
             Heavy
             ,
             yet
             there
             is
             no
             Yellowness
             or
             Weightiness
             in
             Gold
             ?
             Can
             they
             say
             ,
             That
             tho'
             there
             be
             
               Distinction
               ▪
            
             in
             GOD
             ,
             yet
             it
             does
             not
             
               any
               way
            
             or
             under
             any
             Respect
             ,
             make
             GOD
             Distinct
             ?
             This
             were
             to
             call
             Self
             -
             Evidence
             in
             question
             ,
             and
             arraign
             
               First
               Principles
            
             .
             For
             is
             it
             not
             Self-Known
             that
             a
             Form
             ,
             or
             Abstract
             Notion
             cannot
             be
             in
             any
             thing
             ,
             but
             it
             must
             make
             and
             denominate
             it
             such
             as
             
               it self
               is
            
             ;
             and
             may
             they
             not
             as
             well
             say
             that
             Whiteness
             may
             be
             in
             a
             Wall
             and
             yet
             not
             make
             it
             White
             ,
             or
             Humanity
             in
             a
             thing
             and
             not
             make
             it
             a
             Man
             ,
             as
             that
             Distinction
             is
             in
             a
             thing
             and
             yet
             not
             make
             it
             Distinct
             ?
             Can
             they
             find
             any
             thing
             in
             GOD
             besides
             Substance
             to
             Distinguish
             ;
             
             that
             is
             ,
             will
             they
             put
             any
             thing
             in
             GOD
             that
             ●s
             an
             Accident
             ,
             or
             (
             which
             is
             the
             same
             )
             that
             is
             Not-Self-Existent
             ?
             'T
             is
             imp●●●ble
             to
             pretend
             it
             .
             Can
             they
             say
             ,
             That
             Distinction
             of
             the
             Substance
             ,
             does
             not
             Particularize
             it
             ,
             or
             ●ake
             
               Distinct
               Substances
            
             ?
             How
             can
             they
             ?
             Distinction
             ,
             whereever
             it
             is
             ,
             must
             make
             something
             or
             other
             Distinct
             ;
             and
             this
             according
             to
             the
             Nature
             of
             the
             Thing
             it
             distinguishes
             :
             And
             therefore
             if
             there
             be
             only
             Substance
             for
             it
             to
             affect
             ,
             it
             must
             put
             Distinct
             or
             Particular
             Substances
             ;
             and
             this
             as
             evidently
             ,
             as
             if
             a
             Quantitative
             Thing
             be
             Distinguisht
             it
             must
             make
             Distinct
             or
             
               more
               Quanta
            
             .
             Will
             they
             say
             these
             Distinct
             Substances
             ,
             they
             being
             Spiritual
             or
             Intelligent
             ,
             are
             not
             to
             be
             ●all'd
             [
             PERSONS
             ?
             ]
             They
             would
             do
             well
             to
             let
             us
             know
             their
             Reason
             ,
             and
             withal
             to
             assign
             us
             some
             Other
             Name
             by
             which
             Three
             such
             Substances
             ought
             
               more
               properly
            
             be
             called
             .
             I
             wish
             then
             we
             knew
             where
             their
             Difficulty
             pinches
             :
             For
             ,
             otherwise
             ,
             it
             would
             half
             persuade
             an
             uncharitable
             Man
             that
             their
             Reason
             
               ails
               nothing
            
             when
             it
             knows
             not
             whereabouts
             it
             is
             hurt
             ;
             whence
             would
             follow
             ,
             that
             't
             is
             only
             their
             Will
             which
             is
             
               ill
               at
               ease
            
             .
             But
             ,
             I
             rather
             think
             they
             are
             blunder'd
             by
             not
             -
             Distinguishing
             their
             Notions
             Exactly
             ,
             and
             not
             Proceeding
             upon
             them
             Orderly
             :
             Or
             perhaps
             ,
             as
             Men
             led
             by
             Imagination
             use
             ,
             they
             fancy
             there
             must
             be
             a
             just
             parallel
             between
             Corporeal
             and
             Spiritual
             Natures
             ▪
             and
             (
             which
             is
             worse
             )
             between
             a
             Finite
             and
             an
             Infinite
             Being
             ,
             and
             that
             they
             must
             fit
             one
             another
             exactly
             as
             
               Two
               Tallies
            
             do
             ;
             and
             ,
             if
             they
             find
             they
             do
             not
             sute
             in
             every
             regard
             ,
             their
             Phantastick
             Guide
             has
             
               lost
               his
               way
            
             ,
             and
             complains
             sadly
             of
             the
             Perplexity
             ,
             in
             which
             nothing
             but
             his
             own
             Rashness
             or
             Unskillfulness
             has
             plung'd
             him
             .
          
           
           
             3.
             
             To
             breed
             a
             Conceit
             in
             their
             Easie
             and
             Weak
             Proselytes
             that
             the
             Doctrine
             of
             the
             Trinity
             is
             injurious
             to
             the
             Unity
             and
             P●●●ection
             of
             the
             GODHEAD
             ,
             they
             amuze
             them
             with
             several
             Objections
             which
             nothing
             but
             the
             Dota●●●
             of
             Fancy
             could
             suggest
             .
             
               V.
               G.
            
             They
             'll
             alledge
             ,
             That
             if
             the
             Son
             has
             the
             Divine
             Essence
             from
             the
             Father
             ,
             then
             the
             Father
             Pre-exists
             ,
             and
             therefore
             the
             Son
             cannot
             be
             Eternal
             .
             By
             which
             't
             is
             manifest
             ,
             That
             those
             Men
             apprehend
             there
             is
             no
             Prae-istence
             but
             that
             of
             Time
             ;
             nay
             ,
             they
             conceit
             that
             Eternity
             it self
             is
             a
             long
             Flux
             of
             Time
             ,
             or
             something
             Like
             it
             ,
             whereas
             't
             is
             a
             Duration
             of
             a
             quite
             Contradictory
             Nature
             to
             it
             ;
             whereupon
             the
             Grossness
             of
             their
             Fancy
             is
             presently
             startled
             and
             stunn'd
             ;
             and
             their
             Ignorance
             of
             such
             Preliminary
             Truths
             does
             presently
             furnish
             them
             with
             this
             ,
             as
             it
             may
             with
             a
             thousand
             other
             such
             wild
             Objections
             .
             To
             meet
             with
             them
             I
             desire
             them
             to
             reflect
             ,
             that
             as
             there
             could
             not
             be
             any
             Instant
             in
             which
             GOD
             
               was
               not
            
             ;
             so
             neither
             could
             any
             Instant
             be
             Conceiv'd
             in
             which
             He
             
               had
               not
            
             all
             His
             Perfections
             ,
             and
             amongst
             them
             that
             of
             Knowing
             and
             Loving
             Himself
             ;
             and
             ,
             consequently
             ,
             in
             which
             his
             Divine
             Essence
             as
             an
             Object
             Known
             did
             not
             communicate
             it self
             to
             the
             Divine
             Knower
             of
             it
             .
             They
             may
             please
             to
             reflect
             too
             ,
             that
             there
             are
             even
             
               amongst
               us
            
             many
             things
             
               before
               one
               another
            
             ,
             nay
             ,
             even
             as
             Causes
             and
             Effects
             ,
             which
             are
             not
             so
             much
             as
             for
             one
             Instant
             before
             one
             another
             in
             Time.
             For
             Example
             :
             Bodies
             are
             therefore
             Passive
             because
             they
             have
             Matter
             in
             them
             ;
             they
             are
             Passive
             thus
             ,
             or
             Divisible
             ,
             because
             they
             have
             Quantity
             in
             them
             ;
             and
             Corruptible
             because
             they
             are
             Divisible
             ;
             nay
             ,
             't
             is
             also
             ,
             in
             proper
             Speech
             True
             that
             the
             following
             ones
             proceed
             from
             those
             that
             are
             foregoing
             as
             their
             Causes
             ;
             and
             yet
             they
             
             have
             Passiveness
             ,
             Quantity
             ,
             Divisibility
             ,
             Corruptibility
             ,
             nay
             ,
             Extension
             ,
             Measurability
             ,
             Proportionability
             ,
             &c.
             in
             them
             all
             
               at
               one
               Time
            
             ;
             nay
             ,
             they
             are
             all
             so
             perfectly
             Contemporaries
             ,
             that
             there
             is
             not
             so
             much
             as
             
               one
               Instant
            
             in
             which
             Body
             has
             one
             of
             these
             and
             not
             all
             of
             them
             .
             Whence
             ,
             for
             much
             better
             Reason
             may
             the
             Son
             proceed
             from
             the
             Father
             tho'
             they
             be
             both
             Coeternal
             .
             They
             will
             reply
             ,
             That
             all
             these
             Effects
             proceed
             from
             Formal
             Causes
             ,
             which
             may
             be
             conceiv'd
             not
             to
             pre-exist
             before
             one
             another
             .
             And
             I
             reply
             ,
             That
             in
             this
             present
             Explication
             all
             the
             Divine
             Processions
             are
             put
             to
             be
             by
             the
             manner
             of
             Form
             ,
             and
             not
             of
             Action
             or
             Efficiency
             ;
             and
             I
             much
             fear
             that
             their
             Transferring
             Action
             to
             GOD
             in
             their
             Thoughts
             ,
             which
             implies
             Motion
             ,
             drew
             them
             into
             this
             Misconceit
             of
             Priority
             after
             the
             manner
             of
             a
             kind
             of
             Imaginary
             Time.
             According
             to
             the
             way
             of
             discoursing
             which
             I
             take
             the
             Divine
             Object
             Inexists
             in
             the
             Divine
             Knowledge
             ;
             which
             ,
             according
             to
             our
             Natural
             Notions
             is
             call'd
             Informing
             it
             .
             I
             have
             produced
             many
             Demonstrations
             both
             in
             the
             Second
             Preliminary
             to
             
               Solid
               Philosophy
               Asserted
            
             ,
             and
             others
             (
             B.
             I.
             Ch.
             6.
             )
             in
             my
             Metaphysicks
             ,
             to
             show
             that
             our
             Knowledge
             can
             be
             only
             made
             by
             this
             ,
             that
             the
             Object
             it self
             is
             in
             our
             Understanding
             or
             informs
             it
             ,
             when
             we
             Know
             ;
             and
             that
             every
             Particular
             Knowledge
             we
             have
             is
             Specify'd
             ,
             nay
             
               Individually
               Determin'd
            
             to
             be
             This
             ,
             by
             the
             Object
             ;
             and
             must
             proceed
             from
             it
             both
             as
             to
             its
             being
             
               at
               all
            
             ,
             and
             also
             as
             to
             it
             's
             
               Being
               This.
            
             And
             I
             dare
             affirm
             ,
             That
             let
             Witty
             Men
             beat
             their
             Brains
             till
             they
             are
             weary
             ,
             they
             will
             never
             make
             any
             other
             Sense
             of
             what
             it
             is
             to
             Know
             ,
             than
             this
             ,
             That
             the
             Object
             Inexists
             in
             the
             Knowiag
             Power
             as
             Another
             Thing
             ,
             or
             as
             some
             way
             Distinct
             from
             the
             Knower
             .
             Moreover
             ,
             
             this
             Notion
             of
             Knowing
             abstracts
             from
             sooner
             or
             
               later
               ,
               Eternal
            
             or
             Not-Eternal
             ;
             and
             therefore
             may
             ,
             in
             this
             regard
             ,
             be
             sitly
             Apply'd
             to
             GOD
             ,
             who
             Knows
             Himself
             Eternally
             ;
             and
             because
             (
             as
             has
             been
             often
             said
             )
             this
             Knowledge
             comes
             from
             the
             Divine
             Object
             from
             all
             Eternity
             ;
             hence
             it
             is
             ,
             and
             must
             be
             also
             said
             to
             Proceed
             or
             be
             Originiz'd
             from
             it
             from
             all
             Eternity
             :
             since
             he
             Formally
             becomes
             a
             Knower
             by
             means
             of
             that
             Object-Known
             .
             This
             is
             all
             the
             Priority
             Christian
             Divines
             acknowledge
             .
             This
             abstracts
             even
             in
             us
             Creatures
             (
             I
             mean
             in
             Souls
             Separated
             and
             Angels
             ,
             who
             in
             the
             
               First
               Instant
            
             Know
             Themselves
             )
             from
             all
             other
             kinds
             of
             Priority
             .
             Whence
             't
             is
             very
             weak
             to
             infer
             hence
             ,
             that
             the
             Father
             is
             Prae-existent
             ,
             as
             if
             there
             were
             any
             imaginable
             Instant
             in
             Eternity
             ,
             in
             which
             the
             Father
             was
             ,
             and
             the
             Son
             
               was
               not
            
             ;
             or
             that
             the
             Son
             for
             that
             reason
             ,
             is
             not
             
               Self
               existent
            
             ;
             since
             ,
             besides
             the
             want
             of
             such
             a
             Priority
             as
             they
             fancy
             and
             build
             their
             Objection
             upon
             it
             ,
             all
             the
             Absolute
             Attributes
             of
             the
             Deity
             ,
             and
             amongst
             them
             Self-Existence
             ,
             and
             Eternity
             too
             ,
             are
             Communicated
             to
             Him
             by
             ,
             and
             in
             ,
             the
             Divine
             Essence
             Known
             ,
             or
             from
             the
             Father
             .
          
           
             S.
             Another
             Bugbear
             to
             their
             Fancy
             ,
             (
             for
             't
             is
             That
             and
             not
             
               True
               Reason
            
             that
             gives
             the
             Ground
             to
             all
             their
             Objections
             )
             is
             this
             ;
             That
             ,
             by
             our
             Discourse
             ,
             God
             the
             Father
             must
             communicate
             his
             Essence
             ,
             and
             his
             whole
             Essence
             to
             the
             Son
             ;
             which
             they
             think
             is
             sufficiently
             overthrown
             by
             meerly
             asking
             ,
             [
             How
             should
             both
             have
             the
             same
             thing
             ?
             especially
             ,
             How
             should
             He
             
               have
               it
               still
            
             who
             has
             already
             Communicated
             it
             ,
             or
             
               Parted
               with
            
             it
             all
             ?
             ]
             And
             this
             looks
             very
             plausibly
             to
             those
             poor
             Ignorant
             Souls
             who
             never
             reflected
             on
             Spiritual
             Natures
             ,
             but
             think
             we
             must
             discourse
             of
             them
             in
             the
             same
             manner
             as
             we
             do
             of
             
             Bodies
             ;
             whereas
             ,
             they
             being
             of
             Contradistinct
             Na●ures
             ,
             the
             quite
             Contrary
             follows
             .
             For
             the
             First
             ,
             ●iz
             .
             That
             the
             
               Divine
               Essence
            
             is
             Communicated
             ,
             or
             that
             as
             Known
             ,
             (
             that
             is
             ,
             as
             it
             is
             by
             a
             Relative
             Name
             call'd
             the
             Father
             )
             it
             communicates
             it self
             ,
             let
             us
             see
             how
             it
             agrees
             with
             other
             Divine
             Attributes
             ,
             and
             with
             such
             acknowledg'd
             Perfections
             as
             we
             find
             in
             Creatures
             .
             GOODNESS
             bears
             in
             it's
             Notion
             ,
             (
             and
             Experience
             teaches
             us
             the
             same
             )
             that
             it
             is
             Naturally
             Communicative
             of
             what
             it
             has
             .
             Since
             then
             we
             ascribe
             
               INFINITE
               Goodness
            
             to
             GOD
             ,
             and
             make
             it
             to
             be
             Essential
             to
             Him
             ;
             it
             follows
             that
             He
             is
             
               INFINITELY
               Communicative
            
             of
             the
             Nature
             or
             Essence
             which
             he
             has
             ,
             or
             rather
             he
             is
             Actually
             and
             Eternally
             (
             for
             he
             was
             Eternally
             Good
             )
             Communicating
             it
             and
             this
             INFINITELY
             .
             Which
             how
             it
             can
             be
             Verify'd
             ,
             or
             how
             his
             Exuberant
             Goodness
             could
             have
             an
             Adequate
             Object
             ,
             unless
             he
             did
             Communicate
             Himself
             Infinitely
             in
             the
             manner
             abovesaid
             ,
             is
             past
             the
             Wit
             of
             Man
             to
             imagine
             ;
             since
             all
             Communication
             of
             Being
             to
             Created
             Things
             ,
             or
             Suppositums
             ,
             tho'
             they
             were
             never
             so
             Excellent
             ,
             or
             so
             Many
             ,
             (
             their
             Natures
             and
             their
             Number
             being
             both
             of
             them
             Finite
             )
             is
             Infinitely
             short
             of
             His
             INFINITE
             Bounty
             or
             Goodness
             .
          
           
             5.
             
             Again
             ,
             Fecundity
             bears
             in
             it's
             Natural
             Notion
             a
             very
             
               High
               Perfection
            
             .
             We
             may
             observe
             ,
             That
             all
             Living
             Creatures
             ,
             when
             grown
             up
             to
             a
             consummate
             pitch
             in
             their
             respective
             Natures
             ,
             are
             Fruitful
             or
             Prolifick
             ;
             that
             is
             ,
             are
             apt
             to
             produce
             another
             of
             their
             own
             Kind
             .
             And
             Spiritual
             Natures
             ,
             when
             they
             come
             to
             know
             ,
             are
             said
             to
             Conceive
             ,
             and
             our
             Knowledges
             are
             call'd
             [
             Conceptions
             ,
             ]
             tho'
             few
             reflect
             on
             the
             word
             ,
             or
             the
             Analogy
             it
             bears
             to
             the
             Verbum
             in
             the
             
               Divine
               Mind
            
             ,
             or
             to
             the
             Procession
             of
             the
             Son
             ;
             only
             
             our
             Conceptions
             of
             Natural
             Objects
             ,
             are
             Imperfe●●
             and
             never
             arrive
             at
             their
             utmost
             Perfection
             till
             〈…〉
             see
             them
             in
             the
             
               First
               Cause
            
             .
             Since
             then
             these
             ar●
             some
             kind
             of
             Perfection
             in
             their
             several
             ways
             ,
             〈…〉
             most
             Consonant
             to
             Reason
             that
             we
             should
             Transfe●
             the
             Notion
             of
             Fecundity
             too
             to
             GOD
             ;
             to
             whom
             ,
             ●●
             being
             Infinitely
             Perfect
             ,
             we
             ought
             to
             ascribe
             all
             sorts
             of
             Perfection
             ,
             after
             they
             are
             stript
             from
             the
             Imperfections
             ,
             and
             from
             their
             Limitedness
             which
             necessarily
             accompanies
             all
             Finite
             Beings
             ,
             as
             has
             been
             often
             said
             above
             .
          
           
             6.
             
             As
             for
             his
             Communicating
             his
             Whole
             Divine
             Essence
             ,
             whence
             in
             Discourse
             with
             no
             small
             Man
             among
             the
             Deists
             ,
             I
             have
             heard
             it
             inferr'd
             ,
             that
             if
             the
             Father
             Communicates
             His
             
               WHOLE
               Essence
            
             ,
             and
             all
             it's
             Attributes
             to
             the
             Son
             ,
             He
             can
             
               leave
               nothing
               at
               all
               for
               Himself
            
             ;
             it
             is
             Evident
             that
             this
             Objection
             proceeds
             from
             most
             profound
             and
             most
             
               Gross
               Ignorance
            
             of
             Spiritual
             Natures
             .
             A
             Master
             may
             communicate
             all
             his
             Knowledge
             to
             His
             Scholler
             ,
             or
             to
             such
             a
             degree
             as
             to
             make
             Him
             as
             Learned
             as
             Himself
             :
             Does
             it
             follow
             thence
             ,
             that
             he
             has
             Empty'd
             or
             Disfurnisht
             himself
             of
             his
             whole
             Stock
             of
             Learning
             ,
             and
             is
             become
             now
             an
             
               Ignorant
               Dunce
            
             ?
             But
             speaking
             of
             Objects
             ,
             which
             is
             more
             to
             the
             Point
             :
             Even
             Material
             Objects
             lose
             nothing
             at
             all
             by
             being
             known
             .
             Suppose
             I
             could
             penetrate
             so
             ●horowly
             the
             Individuating
             Complexion
             of
             Accidents
             of
             such
             a
             Body
             in
             Nature
             ,
             so
             that
             I
             comprehended
             every
             minute
             consideration
             that
             could
             possibly
             belong
             to
             it
             ;
             would
             that
             Body
             be
             ever
             the
             Worse
             or
             Diminisht
             in
             it self
             ,
             because
             it
             is
             Wholly
             Known
             or
             Understood
             ?
             I
             desire
             those
             weak
             Reasoners
             to
             consider
             that
             as
             Spiritual
             Natures
             are
             
               above
               Quantity
            
             ,
             so
             they
             do
             not
             follow
             the
             Rules
             of
             Material
             Beings
             ,
             nor
             in
             discoursing
             
             of
             them
             ought
             we
             to
             take
             our
             Measures
             ●…om
             such
             Predicates
             or
             Sayings
             as
             we
             use
             when
             ●e
             speak
             of
             Bodies
             .
             Rather
             ,
             [
             Divisible
             ]
             and
             [
             Indi●…sible
             ]
             which
             are
             their
             Differences
             that
             constitute
             ●…em
             ,
             being
             Contradictories
             ;
             whatever
             Conceptions
             ●…e
             make
             of
             the
             One
             ,
             the
             
               quite
               Opposite
            
             must
             be
             made
             of
             the
             Other
             ,
             excepting
             only
             the
             Notion
             of
             the
             Common
             
               Genus
               [
               Ens
            
             ]
             in
             which
             ,
             and
             which
             only
             ,
             they
             do
             bo●h
             of
             them
             agree
             .
             Nothing
             at
             all
             is
             Defalkt
             from
             Them
             by
             their
             Communicating
             themselves
             ;
             nor
             do
             they
             lose
             any
             thing
             even
             by
             Actiag
             upon
             Bodies
             .
             The
             Nerves
             of
             an
             Angel
             are
             not
             over-strain'd
             ,
             nor
             their
             Spirits
             spent
             by
             Changing
             or
             Altering
             them
             :
             Nor
             are
             Spiritual
             Objects
             impair'd
             by
             their
             being
             thus
             Communicated
             .
             But
             't
             is
             prodigiously
             weak
             to
             object
             this
             in
             our
             case
             ,
             where
             the
             Discourse
             is
             of
             
               GOD's
               Knowing
               Himself
            
             ,
             and
             where
             it
             is
             granted
             that
             He
             does
             so
             ;
             unless
             those
             Gentlemen
             think
             that
             the
             Word
             [
             Himself
             ,
             ]
             in
             that
             speech
             ,
             does
             not
             signifie
             [
             GOD
             ;
             ]
             or
             else
             they
             conceit
             that
             GOD
             is
             the
             Worse
             by
             Knowing
             Himself
             ;
             that
             is
             ,
             the
             Worse
             for
             being
             
               Infinitely
               Perfect
            
             ;
             for
             in
             such
             Nonsense
             as
             this
             ,
             all
             their
             Objections
             against
             the
             most
             B.
             Trinity
             ,
             when
             driven
             home
             to
             their
             Principles
             ,
             will
             be
             found
             to
             terminate
             .
          
           
             7.
             
             Tho'
             I
             cannot
             but
             judge
             that
             enough
             has
             been
             said
             ,
             both
             here
             ,
             and
             indeed
             in
             divers
             places
             of
             this
             Treatise
             ,
             to
             assert
             and
             manifest
             ,
             that
             ,
             notwithstanding
             this
             Distinction
             or
             Plurality
             of
             Persons
             ,
             there
             is
             not
             the
             least
             Show
             of
             prejudicing
             the
             Unity
             of
             the
             GODHEAD
             ;
             yet
             it
             were
             not
             amiss
             to
             add
             one
             Consideration
             more
             ,
             which
             will
             much
             surprise
             the
             Anti-Trinitarians
             ,
             and
             be
             lookt
             upon
             by
             them
             as
             a
             most
             strange
             Paradox
             :
             which
             is
             ,
             that
             the
             Unity
             of
             the
             GODHEAD
             is
             so
             far
             from
             
             being
             violated
             by
             a
             Trinity
             of
             Persons
             ,
             that
             it
             is
             in
             divers
             regards
             
               better
               Strengthen'd
            
             by
             that
             Position
             .
             To
             show
             which
             I
             premise
             this
             Lemma
             ;
             That
             That
             Unity
             is
             Best
             which
             is
             
               every
               manner
               of
               way
            
             such
             ,
             and
             not
             that
             which
             is
             
               not
               so
            
             :
             Whence
             follows
             that
             such
             a
             Compleat
             Unity
             
               in
               all
               Regards
            
             ought
             to
             be
             ascrib'd
             to
             the
             GODHEAD
             .
             Wherefore
             ,
             since
             it
             has
             been
             by
             so
             many
             Demonstrations
             (
             quoted
             and
             related
             to
             above
             )
             prov'd
             ,
             I
             hope
             beyond
             all
             possibility
             of
             Confute
             ,
             that
             Knowledge
             consists
             in
             this
             ,
             that
             the
             Nature
             Known
             ,
             (
             even
             tho'
             it
             be
             of
             a
             Material
             or
             Corporeal
             thing
             ,
             which
             is
             of
             a
             contrary
             Nature
             to
             that
             of
             the
             Knower
             )
             must
             ,
             out
             of
             the
             very
             Notion
             of
             being
             Kn●wn
             ,
             be
             One
             and
             the
             Same
             in
             the
             Knower
             as
             it
             is
             
               in
               it self
            
             :
             Likewise
             ,
             since
             our
             Natural
             Notions
             do
             assure
             us
             ,
             that
             Love
             is
             Spiritually
             Unitive
             of
             the
             Lover
             with
             the
             thing
             Loved
             ;
             and
             these
             ways
             of
             making
             the
             Divine
             Nature
             One
             with
             it self
             ,
             are
             clearly
             Different
             from
             that
             of
             being
             an
             
               Infinite
               Actuality
               of
               Being
            
             ,
             whence
             we
             deduced
             GOD's
             Metaphysical
             Unity
             in
             our
             Third
             Book
             of
             our
             
               Transnatural
               Philosophy
            
             ;
             it
             follows
             necessarily
             that
             the
             Deity
             had
             not
             been
             in
             
               so
               many
               Respects
               One
            
             ,
             had
             He
             not
             (
             
               per
               impossible
               )
               Known
            
             and
             
               Lov'd
               Himself
            
             ,
             that
             is
             ,
             had
             there
             not
             been
             a
             
               Trinity
               of
               Persons
            
             ,
             by
             which
             only
             He
             could
             be
             said
             to
             Know
             and
             
               Love
               Himself
            
             ,
             as
             has
             been
             abundantly
             Deduced
             .
             Wherefore
             ,
             since
             it
             belongs
             to
             the
             Divine
             Unity
             ,
             to
             be
             Infinitely
             ,
             and
             ,
             consequently
             ,
             
               every
               way
            
             such
             ;
             even
             out
             of
             this
             very
             consideration
             ,
             secluding
             all
             others
             ,
             there
             ought
             to
             be
             admitted
             a
             
               Trinity
               of
               Persons
            
             .
          
        
         
           
           
             SECT
             .
             IX
             .
          
           
             
               The
               Substance
               of
               the
               foregoing
               Explication
               ,
               Recapitulated
               .
            
          
           
             1.
             
             TO
             sum
             up
             the
             precedent
             Explication
             in
             short
             .
             Since
             GOD
             Knows
             and
             Loves
             Himself
             ,
             there
             is
             in
             the
             Divine
             Nature
             what
             does
             Verifie
             both
             Knower
             and
             
               Known
               ,
               Lover
            
             and
             Loved
             .
             Wherefore
             since
             each
             of
             these
             Pairs
             of
             Notions
             ,
             they
             being
             relatively
             Opposite
             ,
             have
             unavoidably
             some
             Distinction
             in
             them
             ;
             and
             being
             verify'd
             of
             GOD
             are
             in
             the
             Divine
             Nature
             ,
             there
             is
             necessarily
             some
             Distinction
             in
             the
             Divine
             Nature
             .
             Again
             ,
             since
             these
             Notions
             ,
             which
             are
             Verify'd
             of
             GOD
             ,
             and
             therefore
             (
             since
             they
             cannot
             be
             thought
             to
             be
             Extrinsecal
             Denominations
             )
             are
             really
             in
             Him
             ,
             are
             Distinct
             ,
             and
             not
             Common
             Notions
             to
             Many
             ;
             but
             each
             of
             them
             singular
             in
             it's
             self
             ;
             they
             must
             be
             Particulars
             ,
             to
             which
             the
             word
             [
             GOD
             ]
             is
             Common
             ,
             and
             (
             in
             some
             manner
             or
             other
             )
             predicated
             of
             them
             all
             :
             There
             are
             therefore
             in
             GOD
             ,
             (
             in
             some
             Sense
             or
             other
             )
             
               Distinct
               Particulars
            
             :
             As
             appears
             farther
             ,
             because
             this
             Predication
             is
             made
             by
             the
             Copula
             [
             Est
             ,
             ]
             which
             Identifies
             those
             Particulars
             with
             the
             Common
             Predicate
             ,
             (
             GOD
             ;
             )
             that
             is
             ,
             signifies
             these
             Distinct
             Particulars
             are
             Intrinsecal
             to
             the
             Divine
             Nature
             ,
             and
             not
             Apply'd
             to
             it
             Outwardly
             by
             our
             false
             or
             untoward
             manner
             of
             Conceiving
             it
             ,
             but
             spring
             out
             of
             the
             very
             Nature
             of
             the
             Thing
             (
             or
             Divine
             Nature
             )
             truly
             Conceiv'd
             .
             Also
             ,
             since
             what
             's
             meant
             by
             the
             word
             [
             GOD
             ,
             ]
             must
             be
             conceiv'd
             to
             have
             All
             Perfections
             in
             it
             in
             the
             Line
             of
             Being
             ,
             of
             
             which
             to
             be
             Subsistent
             ,
             or
             a
             Suppositum
             ,
             is
             One
             ;
             we
             must
             be
             forced
             to
             say
             ,
             that
             what
             's
             meant
             by
             the
             word
             [
             GOD
             ]
             is
             not
             only
             Common
             in
             respect
             of
             those
             others
             ,
             but
             also
             that
             't
             is
             a
             
               Common
               Suppositum
            
             ;
             and
             ,
             that
             it
             is
             the
             
               Common
               Suppositum
            
             which
             is
             Verify'd
             of
             all
             those
             Particulars
             .
             And
             ,
             since
             it
             cannot
             be
             Verify'd
             or
             Predicated
             of
             them
             as
             a
             Genus
             or
             Species
             ,
             because
             These
             do
             necessarily
             include
             Indetermination
             and
             Potentiality
             ,
             which
             are
             Inconsistent
             with
             GOD's
             Purest
             Actuality
             ;
             therefore
             it
             must
             be
             Predicated
             of
             them
             after
             such
             a
             manner
             as
             is
             not
             Generical
             or
             Specifical
             ,
             but
             in
             such
             a
             way
             as
             a
             Notion
             which
             is
             in
             One
             Line
             is
             predicated
             of
             such
             Notions
             as
             are
             conceiv'd
             to
             be
             Formally
             in
             Another
             .
          
           
             2.
             
             These
             Particulars
             can
             be
             but
             Three
             ,
             tho'
             there
             seems
             to
             be
             two
             Conjugations
             (
             as
             it
             were
             )
             of
             mutually
             
               Opposite
               Relations
            
             .
             Because
             Divine
             Love
             ought
             to
             proceed
             from
             the
             Greatest
             GOOD
             that
             can
             be
             conceiv'd
             to
             belong
             or
             be
             Connatural
             to
             GOD
             as
             He
             is
             of
             a
             Spiritual
             Nature
             ;
             viz.
             the
             Knowledge
             of
             
               Infinite
               Truth
            
             ;
             or
             ,
             (
             which
             is
             the
             same
             )
             from
             Infinite
             or
             Divine
             
               Truth
               Known
            
             in
             the
             Divine
             Knowledge
             ;
             which
             amounts
             to
             this
             ,
             that
             Divine
             Love
             proceeds
             from
             the
             Two
             other
             Particulars
             formally
             according
             to
             their
             Relations
             .
             Whence
             no
             Correlation
             can
             be
             from
             those
             other
             Persons
             to
             Divine
             Love
             which
             thus
             proceeds
             from
             them
             ;
             because
             Relation
             is
             Grounded
             on
             that
             which
             it
             Refers
             or
             Relates
             :
             It
             being
             then
             Evident
             ,
             that
             whatever
             is
             the
             Ground
             of
             Relation
             ,
             or
             Related
             ,
             must
             be
             some
             Absolute
             Notion
             ,
             and
             not
             such
             a
             one
             as
             is
             Relative
             ;
             it
             follows
             ,
             that
             there
             cannot
             be
             any
             Correlation
             where
             the
             Immediate
             Ground
             is
             a
             Relative
             it self
             .
          
           
             3.
             
             These
             Three
             Distinct
             Particulars
             ,
             Verify'd
             of
             GOD
             ,
             and
             therefore
             Truly
             in
             the
             Divine
             Nature
             ,
             
             are
             properly
             to
             be
             called
             PERSONS
             ;
             because
             ,
             ●here
             being
             no
             Accidents
             in
             GOD
             ,
             there
             is
             no●hing
             in
             the
             Divine
             Nature
             to
             be
             Distinguish'd
             or
             ●articulariz'd
             but
             his
             Substance
             ;
             and
             Particulars
             ●n
             an
             
               Intelligent
               Substance
            
             ,
             are
             properly
             called
             PER●ONS
             .
             There
             are
             therefore
             
               Three
               Persons
            
             in
             GOD.
             Amongst
             which
             ,
             since
             Knowledge
             formally
             proceeds
             from
             an
             Object
             of
             the
             same
             Nature
             in
             both
             the
             Knower
             and
             thing
             Known
             ;
             and
             to
             communicate
             a
             Living
             Nature
             to
             another
             Living
             Particular
             ,
             is
             to
             GENERATE
             ;
             hence
             this
             Procession
             is
             truly
             call'd
             GENERATION
             ;
             and
             therefore
             the
             Divine
             Object
             Known
             ,
             from
             which
             Divine
             Knowledge
             thus
             proceeds
             ,
             is
             truly
             (
             tho'
             in
             a
             Spiritual
             Sense
             )
             call'd
             a
             FATHER
             ,
             and
             the
             Divine
             Knowledge
             a
             SON
             ;
             and
             the
             former
             of
             these
             is
             the
             First
             by
             way
             of
             Origin
             ;
             because
             Knowledge
             must
             be
             conceiv'd
             to
             proceed
             from
             the
             Object
             ;
             and
             not
             the
             Object
             ,
             or
             Thing
             to
             proceed
             from
             the
             Knowledge
             ,
             unless
             that
             Knowledge
             makes
             it
             to
             be
             ,
             or
             Creates
             it
             ,
             as
             the
             Divine
             Wisdom
             does
             Creatures
             .
             The
             Third
             Person
             is
             properly
             call'd
             
               Divine
               Love
            
             ,
             because
             Love
             proceeds
             from
             that
             which
             is
             our
             Greatest
             and
             most
             Connatural
             Good
             ,
             perfectly
             and
             expresly
             Known
             ,
             or
             (
             as
             we
             phrase
             it
             )
             conceited
             ,
             (
             or
             fully
             conceiv'd
             )
             to
             be
             such
             .
             Now
             the
             Greatest
             Good
             of
             GOD
             who
             is
             of
             a
             Spiritual
             Nature
             ,
             is
             Essential
             TRUTH
             ,
             which
             (
             as
             was
             said
             )
             consists
             in
             this
             ,
             that
             GOD
             
               knows
               Himself
            
             ;
             or
             (
             which
             is
             the
             same
             )
             that
             the
             Divine
             Object
             is
             in
             the
             Divine
             Knower
             :
             By
             which
             is
             seen
             How
             and
             Why
             the
             
               Holy
               Ghost
            
             ,
             who
             is
             
               Divine
               Love
            
             ,
             proceeds
             from
             both
             the
             Father
             and
             the
             Son.
             
          
           
             4.
             
             Wherefore
             ,
             since
             ,
             as
             appears
             by
             those
             oftrecited
             Words
             on
             which
             we
             build
             our
             Explication
             ,
             the
             Common
             Suppositum
             ,
             exprest
             by
             the
             word
             
             [
             GOD
             ]
             has
             in
             it
             All
             the
             Perfections
             that
             can
             be
             imagin'd
             ,
             and
             this
             Infinitely
             ;
             hence
             all
             the
             Three
             Persons
             having
             the
             
               common
               Suppositum
            
             ,
             or
             the
             GODHEAD
             ,
             in
             them
             ,
             are
             
               Coeternal
               ,
               Co-omnipotent
            
             ,
             &c.
             and
             in
             every
             respect
             Co-equal
             ,
             as
             is
             exprest
             in
             ihe
             Creed
             of
             St.
             Athanasius
             .
             Whence
             all
             Objections
             of
             their
             being
             before
             one
             another
             for
             some
             Time
             ,
             or
             some
             Instant
             ,
             as
             also
             of
             Dependence
             on
             one
             another
             ;
             and
             all
             Distinction
             in
             Nature
             ,
             or
             imagin'd
             Plurality
             of
             Gods
             ;
             are
             Diametrically
             opposite
             to
             the
             Doctrine
             of
             the
             Trinity
             .
             Lastly
             ,
             hence
             all
             pretended
             Arguments
             taken
             from
             Fancy
             (
             for
             ,
             from
             True
             Reason
             none
             at
             all
             can
             be
             drawn
             )
             are
             ,
             by
             the
             respective
             parts
             of
             this
             Explication
             ,
             shewn
             to
             be
             frivolous
             ,
             and
             either
             Answer'd
             ,
             or
             else
             Forestall'd
             and
             Prevented
             .
          
           
             5.
             
             If
             the
             Anti-Trinitarians
             have
             any
             Objections
             in
             their
             Quiver
             ,
             I
             have
             set
             them
             here
             a
             fair
             Mark
             ,
             at
             which
             they
             may
             level
             them
             .
             They
             may
             see
             here
             ,
             that
             I
             do
             not
             wrap
             my
             Discourse
             in
             Ambiguity
             of
             words
             ;
             but
             I
             distinguish
             my
             Notions
             as
             exactly
             as
             is
             possible
             ,
             and
             draw
             my
             Conclusions
             consequently
             :
             Nor
             have
             I
             any
             Deductions
             which
             are
             nor
             grounded
             on
             Principles
             .
             But
             I
             foresee
             that
             they
             will
             not
             be
             able
             to
             raise
             any
             Opposition
             which
             is
             not
             built
             on
             Faneies
             ,
             taken
             from
             Material
             Beings
             ,
             which
             are
             too
             grofs
             to
             be
             made
             use
             of
             when
             we
             are
             discoursing
             of
             GOD
             ,
             and
             altogether
             unfit
             to
             be
             Transferr'd
             ,
             in
             their
             rude
             sense
             ,
             to
             so
             sublime
             a
             Majesty
             ;
             or
             else
             that
             they
             are
             occasion'd
             by
             perfect
             Ignorance
             of
             Spiritual
             Natures
             and
             their
             Operations
             .
             The
             main
             Distinction
             between
             which
             and
             Bodies
             is
             this
             ,
             that
             ,
             whereas
             Bodies
             being
             Divisible
             Entitites
             ,
             can
             have
             nothing
             in
             them
             (
             Matter
             supposed
             )
             but
             their
             own
             Accidents
             or
             Modes
             ,
             which
             Determine
             the
             
             Matter
             thus
             or
             thus
             ,
             and
             thence
             ,
             make
             it
             this
             or
             the
             other
             Individuum
             ,
             so
             that
             a
             Corporeal
             Suppositum
             or
             Thing
             can
             have
             nothing
             in
             it
             but
             its
             own
             Nature
             ,
             and
             its
             own
             Intrinsical
             Modes
             which
             have
             no
             Being
             but
             Its
             :
             A
             Spiritual
             Being
             ,
             (
             which
             is
             so
             far
             Superiour
             to
             it
             ,
             that
             it
             is
             constituted
             by
             its
             Difference
             ,
             [
             Indivisible
             ]
             which
             is
             of
             a
             (
             Contradictory
             Nature
             to
             it
             ,
             )
             can
             ,
             therefore
             ,
             by
             its
             Proper
             Operation
             ,
             [
             Knowing
             ,
             ]
             have
             
               all
               other
            
             Essences
             or
             Natures
             in
             it
             
               besides
               its
               own
            
             ,
             and
             engraft
             them
             (
             as
             it
             were
             )
             on
             its
             Stoek
             of
             Being
             ;
             and
             in
             such
             a
             different
             manner
             from
             the
             former
             ,
             that
             ,
             as
             they
             are
             
               in
               It
            
             ,
             they
             are
             no
             Part
             ,
             or
             
               proper
               Mode
            
             ,
             of
             the
             Spiritual
             Nature
             it self
             ,
             nor
             any
             Intrinsical
             Accidents
             of
             it
             ;
             but
             they
             are
             there
             formally
             
               as
               Others
            
             ,
             or
             as
             
               Distinct
               from
               it
            
             ;
             nor
             are
             they
             Dependent
             on
             the
             Spiritual
             Nature
             that
             Knows
             them
             ,
             for
             their
             Being
             ,
             as
             were
             the
             Corporeal
             Modes
             on
             their
             Subject
             ;
             but
             they
             have
             a
             Proper
             Being
             of
             their
             own
             
               out
               of
            
             the
             Understanding
             ,
             and
             
               Independently
               on
               it
            
             .
             So
             likewise
             when
             they
             have
             an
             Act
             of
             Love
             ,
             they
             have
             a
             Propension
             ,
             Tendency
             ,
             or
             Panting
             after
             the
             Object
             of
             that
             Love
             ,
             and
             an
             endeavour
             to
             be
             Conjoyn'd
             and
             United
             to
             it
             by
             way
             of
             Attainment
             or
             Fruition
             of
             the
             Good
             they
             conceive
             to
             be
             in
             it
             :
             Whence
             't
             is
             plain
             that
             they
             are
             carry'd
             to
             it
             as
             it
             is
             Another
             ,
             or
             as
             't
             is
             
               Distinct
               from
               themselves
            
             .
             So
             that
             even
             when
             an
             Angel
             ,
             or
             a
             Soul
             ,
             Knows
             and
             Loves
             
               its
               self
            
             ,
             they
             must
             ,
             in
             some
             Respect
             or
             other
             ,
             be
             Distinct
             from
             themselves
             ,
             as
             they
             are
             the
             Object
             of
             that
             Knowledge
             and
             Love
             ;
             as
             the
             very
             word
             [
             Object
             ]
             does
             Evidence
             ;
             and
             as
             manifestly
             appears
             from
             the
             Antithesis
             between
             Knower
             and
             Known
             ,
             Lover
             and
             Loved
             .
             Only
             ,
             because
             (
             as
             was
             shown
             above
             )
             in
             Creatures
             ,
             which
             are
             not
             Self-Beings
             ,
             this
             Knowledge
             ,
             
             (
             and
             consequently
             Love
             )
             are
             Accidental
             to
             them
             ,
             in
             regard
             that
             even
             their
             Existence
             (
             which
             this
             Knowledge
             and
             Love
             presupposes
             )
             is
             Extrinsical
             and
             Accidental
             to
             their
             Essence
             ;
             therefore
             this
             Distinction
             which
             Self-Knowledge
             and
             Self-Love
             makes
             in
             them
             ,
             and
             which
             is
             the
             Immediate
             Ground
             of
             those
             Relations
             ,
             cannot
             make
             Distinction
             in
             their
             Substance
             :
             Whereas
             in
             GOD
             ,
             in
             whose
             Essence
             there
             can
             be
             no
             Accidents
             ,
             nor
             any
             thing
             Accidental
             ,
             but
             purely
             Substance
             ;
             Self-Knowledge
             and
             Self-Love
             must
             necessarily
             Distinguish
             ,
             and
             ,
             consequently
             ,
             Particularize
             the
             Substance
             ;
             and
             hence
             Particulars
             of
             a
             Substance
             which
             is
             Intelligent
             ,
             being
             ,
             in
             proper
             Speech
             ,
             call'd
             Persons
             ,
             it
             obliges
             us
             to
             put
             a
             TRINITY
             of
             PERSONS
             in
             the
             same
             Divine
             Nature
             ,
             or
             in
             the
             UNITY
             of
             the
             GODHEAD
             .
          
           
             6.
             
             Perhaps
             it
             may
             be
             Objected
             ,
             That
             I
             am
             inconsistent
             with
             my self
             ,
             while
             I
             say
             ,
             that
             there
             are
             no
             Accidents
             in
             GOD
             ;
             and
             therefore
             only
             His
             Substance
             is
             Particulariz'd
             ▪
             whence
             we
             infer
             Plurality
             of
             Persons
             ;
             and
             yet
             ,
             we
             put
             Relation
             in
             GOD
             which
             is
             an
             Accident
             .
             I
             answer
             ,
             (
             that
             )
             as
             appears
             by
             our
             State
             of
             the
             Question
             ,
             we
             do
             not
             put
             Relations
             in
             GOD
             ,
             
               as
               He
               is
               in
               Himself
            
             ,
             but
             only
             
               as
               He
               is
               Conceiv'd
               by
               us
            
             ;
             and
             that
             ,
             as
             we
             conceive
             Him
             according
             to
             our
             Natural
             Notions
             ,
             it
             is
             impossible
             to
             conceive
             ,
             or
             speak
             of
             Him
             otherwise
             .
             To
             the
             Objection
             't
             is
             Reply'd
             ,
             that
             we
             do
             not
             Transfer
             the
             Notion
             of
             Relation
             to
             GOD
             without
             stripping
             it
             first
             of
             its
             Imperfection
             which
             is
             to
             inhere
             in
             GOD
             as
             in
             its
             Subject
             ,
             or
             as
             a
             Mode
             of
             it
             ;
             which
             implies
             Potentiality
             in
             the
             Subject
             ,
             and
             Dependence
             on
             it
             in
             the
             Form.
             We
             have
             already
             shown
             that
             Relation
             ,
             (
             meerly
             as
             Relation
             )
             does
             add
             no
             Perfection
             or
             Imperfection
             to
             that
             on
             which
             't
             is
             Grounded
             ,
             
             and
             which
             has
             an
             Absolute
             Notion
             :
             As
             Likeness
             between
             two
             Things
             that
             are
             White
             ,
             adds
             in
             neither
             of
             them
             the
             least
             Perfection
             or
             Imperfection
             to
             their
             Absolute
             Notion
             ;
             that
             is
             ,
             it
             makes
             neither
             of
             them
             more
             or
             less
             White
             .
             Wherefore
             the
             Relations
             in
             GOD
             are
             as
             Essential
             to
             Him
             as
             is
             the
             Knowing
             and
             Loving
             Himself
             ,
             which
             Grounds
             these
             Relations
             .
             Nor
             is
             this
             Peculiar
             in
             the
             Relative
             Notions
             we
             apply
             to
             GOD
             ;
             for
             Mercy
             ,
             Justice
             ,
             Goodness
             ,
             &c.
             and
             the
             rest
             of
             such
             Attributes
             are
             Qualities
             in
             us
             ,
             and
             exprest
             as
             such
             ;
             and
             yet
             they
             are
             Essential
             to
             the
             DEITY
             ;
             and
             have
             their
             Natures
             which
             they
             had
             as
             Accidents
             ,
             Dignify'd
             to
             be
             several
             Inadequate
             Conceptions
             of
             the
             Divine
             Essence
             it self
             .
          
        
         
           
             SECT
             .
             X.
             
          
           
             
               Of
               what
               vast
               Importance
               and
               most
               Efficacious
               Influence
               the
               Belief
               of
               the
               Blessed
               TRINITY
               is
               to
               
                 Christian
                 Life
              
               ,
               and
               to
               the
               raising
               our
               Thoughts
               and
               Affections
               towards
               Heaven
               .
            
          
           
             1.
             
             I
             Doubt
             not
             but
             the
             Anti-Trinitarians
             will
             complain
             sadly
             of
             the
             Christian
             Church
             as
             barbarously
             Uncharitable
             ,
             for
             cutting
             off
             from
             the
             Body
             of
             their
             Society
             ,
             Excommunicating
             and
             delivering
             over
             to
             Satan
             so
             many
             well-meaning
             Persons
             who
             embrace
             their
             Sentiment
             .
             They
             will
             ask
             why
             the
             Denying
             a
             Tenet
             ,
             which
             is
             meerly
             Speculative
             ,
             should
             be
             so
             hainously
             taken
             and
             severely
             resented
             ?
             They
             will
             be
             apt
             to
             liken
             Church-Governours
             to
             those
             hot-headed
             School-Divines
             
             who
             all-to-be-Heretick
             those
             who
             will
             not
             allow
             their
             Opinion
             .
             They
             will
             pretend
             that
             ,
             as
             long
             as
             Men
             do
             sincerely
             Worship
             the
             only
             True
             GOD
             ,
             and
             keep
             His
             Commandments
             (
             which
             they
             will
             profess
             they
             do
             from
             their
             Hearts
             hold
             and
             intend
             )
             no
             more
             can
             in
             reason
             be
             requir'd
             .
             Is
             not
             this
             enough
             ,
             will
             they
             say
             ,
             for
             Salvation
             ?
             Must
             the
             Seamless
             Coat
             of
             Christ
             be
             torn
             and
             shatter'd
             to
             pieces
             ,
             Charity
             and
             Church-Communion
             be
             violated
             in
             the
             height
             ,
             for
             the
             sake
             of
             a
             Speculative
             Tenet
             ;
             which
             ,
             however
             it
             may
             please
             some
             ,
             can
             sute
             with
             the
             Fancies
             of
             
               very
               Few
            
             ;
             perhaps
             None
             ,
             if
             they
             would
             but
             lay
             aside
             their
             Customary
             Belief
             ,
             which
             Education
             and
             not
             Judgment
             has
             given
             them
             ;
             and
             set
             themselves
             seriously
             to
             reflect
             how
             Uncouth
             it
             is
             to
             their
             Reason
             ,
             and
             how
             utterly
             Unuseful
             ,
             Ineffectual
             ,
             and
             of
             no
             Influence
             at
             all
             ,
             it
             is
             to
             Good
             Life
             ,
             Piety
             ,
             and
             Virtuous
             Action
             .
             Thus
             they
             will
             plead
             for
             their
             Impious
             Doctrine
             ,
             and
             Schismatical
             Fact
             ;
             and
             their
             Apology
             will
             be
             receiv'd
             with
             Applause
             ,
             by
             all
             the
             Latitudinarian
             Party
             .
             For
             nothing
             is
             so
             Cheap
             ,
             and
             Costs
             so
             little
             ,
             and
             withal
             is
             so
             Necessary
             for
             those
             who
             are
             destitute
             of
             Solid
             Reasons
             ,
             as
             't
             is
             to
             Affect
             and
             have
             Recourse
             to
             
               Godly
               Cant
            
             ,
          
           
             2.
             
             In
             Answer
             ,
             First
             ,
             we
             will
             speak
             to
             the
             Persons
             ,
             and
             their
             Guilt
             or
             Innocence
             ;
             then
             to
             the
             Point
             it self
             .
             We
             ask
             then
             those
             Rabbies
             of
             the
             Anti-Trinitarians
             ,
             Who
             taught
             them
             that
             piece
             of
             Doctrine
             ,
             which
             they
             proceed
             upon
             as
             if
             it
             were
             a
             a
             Self-evident
             Principle
             ,
             that
             the
             way
             to
             determine
             what
             we
             are
             to
             Believe
             ,
             what
             not
             ,
             is
             to
             begin
             our
             Enquiry
             by
             scanning
             the
             Articles
             of
             Faith
             themselves
             ,
             by
             our
             Common
             and
             
               Obvious
               Reason
            
             ;
             and
             to
             make
             This
             the
             Test
             of
             what
             we
             are
             to
             Accept
             ,
             
             what
             to
             Reject
             .
             For
             ,
             First
             ,
             they
             cannot
             but
             see
             ●hat
             this
             takes
             away
             the
             very
             Notion
             of
             Faith
             out
             ●f
             the
             Hearts
             of
             Mankind
             .
             I
             suppose
             by
             [
             Reason
             ]
             ●hey
             mean
             Evident
             Reason
             ,
             for
             otherwise
             they
             ●ust
             grant
             that
             this
             Rule
             of
             theirs
             is
             Uncertain
             ,
             ●nd
             therefore
             can
             be
             no
             Rule
             at
             all
             .
             And
             ,
             if
             they
             will
             not
             believe
             but
             upon
             
               Evident
               Reason
            
             ,
             then
             't
             is
             Science
             ;
             and
             so
             farwell
             
               all
               Faith.
            
             Secondly
             ,
             If
             they
             say
             they
             intend
             only
             to
             Evidence
             the
             Opposite
             Tenet
             to
             be
             False
             ,
             and
             not
             any
             Point
             of
             Faith
             to
             be
             True
             ;
             we
             are
             but
             where
             we
             were
             .
             For
             ,
             where
             the
             Tenets
             in
             Question
             are
             Contradictories
             ,
             as
             't
             is
             here
             ;
             he
             that
             Evidences
             the
             Trinity
             of
             Persons
             in
             the
             GODHEAD
             to
             be
             False
             ,
             does
             ,
             with
             the
             same
             Labour
             ,
             and
             at
             the
             same
             time
             ,
             Evidence
             the
             Unity
             of
             Person
             in
             the
             same
             GODHEAD
             to
             be
             True
             :
             Since
             then
             this
             later
             is
             a
             Point
             of
             Faith
             with
             them
             ,
             they
             must
             still
             grant
             that
             ,
             by
             Evidencing
             this
             ,
             they
             turn
             Faith
             into
             Science
             .
             Thirdly
             ,
             This
             Tenet
             ,
             amongst
             others
             ,
             was
             held
             by
             themselves
             ,
             e're
             they
             renounc'd
             it
             ,
             to
             have
             come
             to
             them
             by
             
               Divine
               Revelation
            
             ;
             wherefore
             ,
             they
             are
             convinced
             ,
             by
             recurring
             to
             this
             New
             Rule
             of
             
               Humane
               Reason
            
             ,
             to
             bid
             adieu
             to
             all
             
               Divine
               Revelation
            
             ;
             and
             ,
             so
             ,
             they
             fall
             in
             with
             the
             Deists
             ;
             For
             ,
             why
             should
             one
             Point
             of
             Faith
             be
             received
             upon
             their
             Rule
             of
             
               Humane
               Reason
            
             ,
             and
             not
             All.
             Fourthly
             ,
             They
             are
             False
             to
             their
             
               own
               Rule
            
             ,
             and
             their
             own
             Pretence
             ;
             and
             therefore
             are
             not
             to
             be
             Credited
             ,
             nor
             without
             some
             straining
             of
             Charity
             ,
             to
             be
             excus'd
             as
             to
             their
             having
             
               Sincere
               Intentions
            
             .
             An
             
               Evident
               Proof
            
             can
             be
             no
             other
             but
             a
             clear
             Demonstration
             ,
             and
             to
             this
             I
             have
             not
             observ'd
             they
             ever
             so
             much
             as
             pretended
             .
             'T
             is
             easie
             to
             call
             any
             pretty
             probable
             Proof
             an
             Evidence
             ,
             so
             it
             be
             but
             sutable
             to
             Fancy
             :
             
             But
             Demonstration
             carries
             something
             that
             is
             
               Manly
               ,
               Decisive
            
             and
             Victorious
             in
             its
             Notion
             ;
             to
             which
             therefore
             't
             is
             dangerous
             for
             Plausible
             and
             Probable
             Discoursers
             to
             pretend
             .
             A
             True
             Demonstration
             must
             be
             built
             on
             Principles
             that
             are
             Evident
             ,
             and
             finally
             reducible
             to
             Self-Evidence
             :
             So
             must
             the
             Consequence
             of
             it
             too
             ,
             and
             the
             Medium
             must
             be
             such
             as
             is
             most
             
               necessarily
               Connected
            
             with
             the
             two
             Extremes
             .
             What
             I
             affirm
             then
             is
             ,
             that
             they
             have
             not
             Produc'd
             so
             much
             as
             One
             Demonstration
             ,
             (
             however
             they
             would
             have
             it
             ●hought
             they
             have
             ,
             )
             though
             they
             cautiously
             mince
             it
             in
             the
             Expression
             .
             If
             they
             have
             any
             such
             let
             us
             see
             it
             ,
             let
             us
             hear
             of
             it
             .
             I
             will
             grant
             them
             that
             
               any
               One
            
             ,
             which
             is
             truly
             such
             ,
             will
             conclude
             the
             Point
             ,
             and
             carry
             the
             Cause
             .
             They
             have
             seen
             my
             Explication
             ,
             what
             Grounds
             I
             proceed
             upon
             ,
             and
             what
             Principles
             I
             build
             on
             .
             Wherefore
             ,
             to
             make
             short
             work
             of
             it
             ,
             I
             send
             them
             a
             flat
             Challenge
             to
             produce
             this
             one
             Demonstration
             of
             theirs
             against
             this
             Mystery
             .
             Half
             a
             Sheet
             of
             Paper
             will
             conclude
             the
             whole
             Controversie
             ,
             as
             far
             as
             it
             depends
             on
             the
             way
             of
             
               Humane
               Reason
            
             ;
             to
             which
             they
             have
             appeal'd
             from
             
               Divine
               Revelation
            
             ,
             and
             from
             the
             Iudgment
             and
             Doctrine
             of
             the
             Christian
             Church
             .
             If
             they
             be
             Sincere
             ,
             they
             will
             put
             it
             to
             the
             Tryal
             ;
             if
             they
             refuse
             ,
             they
             give
             themselves
             to
             be
             Guilty
             of
             persisting
             voluntarily
             in
             an
             Errour
             ,
             and
             manifest
             that
             they
             
               took
               up
            
             this
             Pretence
             of
             
               Evident
               Reason
            
             for
             a
             Stale
             to
             draw
             after
             them
             the
             Ignorant
             and
             Unstable
             ;
             but
             that
             they
             do
             not
             think
             it
             their
             Interest
             to
             stand
             to
             the
             Rule
             themselves
             have
             espoused
             .
             Fifthly
             ,
             By
             renouncing
             this
             Fundamental
             of
             Christian
             Faith
             ,
             they
             have
             ,
             by
             Consequence
             ,
             invalidated
             all
             Christian
             Faith
             ,
             by
             denying
             the
             Certainty
             of
             the
             Ground
             
             of
             All
             Faith.
             For
             this
             was
             held
             by
             the
             Christian
             Church
             upon
             some
             Ground
             ;
             which
             ,
             by
             their
             Recession
             as
             to
             this
             Point
             ,
             they
             have
             Renounc'd
             ;
             and
             by
             consequence
             ,
             have
             brought
             all
             Christian
             Faith
             into
             a
             Groundless
             Uncertainty
             .
             Lastly
             ,
             By
             their
             Denial
             of
             this
             Article
             ,
             they
             accuse
             the
             Christian
             Church
             of
             being
             Idolatrous
             ,
             in
             the
             most
             Fundamental
             Article
             of
             her
             Faith
             ,
             and
             in
             the
             greatest
             part
             of
             her
             Worship
             ,
             in
             Adoring
             so
             constantly
             ,
             heartily
             and
             devoutly
             ,
             a
             Man
             for
             GOD
             ,
             and
             a
             Creature
             for
             the
             Dread
             Creatour
             .
          
           
             3.
             
             To
             summe
             up
             then
             this
             whole
             Discourse
             .
             If
             the
             taking
             away
             the
             Notion
             of
             
               all
               Faith
            
             ,
             and
             turning
             it
             into
             Science
             .
             If
             to
             renounce
             ,
             by
             Consesequence
             ,
             
               Divine
               Revelation
            
             ,
             which
             none
             but
             Deists
             professedly
             Oppose
             .
             If
             the
             Injury
             done
             to
             
               Humane
               Reason
            
             ,
             (
             besides
             the
             misapplying
             it
             )
             and
             the
             Fourbe
             put
             upon
             weak
             Souls
             ,
             in
             setting
             up
             for
             
               Evident
               Reasoners
            
             ,
             without
             offering
             so
             much
             as
             One
             Argument
             which
             is
             in
             true
             Speech
             Evident
             ,
             or
             Conclusive
             ;
             If
             the
             undermining
             the
             Ground
             on
             which
             all
             Faith
             is
             built
             ,
             as
             to
             our
             Knowledge
             of
             it
             .
             Lastly
             ,
             If
             the
             accusing
             their
             former
             Superiours
             ,
             the
             Church-Governours
             ,
             so
             many
             Venerable
             ,
             Learned
             ,
             and
             Holy
             Fathers
             of
             the
             C●urch
             ,
             and
             even
             so
             many
             General
             and
             
               Provincial
               Councils
            
             ;
             nay
             ,
             the
             Christian
             Church
             it self
             ,
             of
             most
             Gross
             Idolatry
             ,
             Blasphemy
             and
             Prophaneness
             ,
             may
             be
             thought
             sufficient
             Provocation
             and
             Plea
             for
             the
             Governours
             of
             the
             Christian
             Church
             to
             Excommunicate
             and
             Declare
             ,
             That
             they
             (
             who
             were
             by
             their
             Office
             the
             Depositaries
             to
             whom
             the
             Preserving
             of
             Christ's
             Faith
             was
             committed
             ,
             )
             would
             have
             no
             more
             to
             do
             with
             such
             Men
             who
             had
             voluntarily
             
               gone
               out
            
             from
             the
             Church
             ;
             and
             who
             ,
             should
             they
             be
             permitted
             
             still
             to
             remain
             in
             her
             ,
             would
             hazard
             to
             infect
             with
             their
             Contagious
             Doctrine
             and
             Practice
             the
             Sounder
             Faithful
             .
             If
             these
             things
             ,
             I
             say
             ,
             be
             manifestly
             so
             ,
             then
             the
             Church
             and
             her
             Governours
             are
             Acquitted
             ,
             and
             the
             Blame
             and
             Guilt
             lie
             evidently
             at
             their
             Doors
             :
             This
             is
             the
             true
             Point
             to
             be
             Decided
             .
             Which
             ,
             I
             believe
             every
             Man
             of
             Common
             Sense
             ,
             were
             they
             of
             the
             Jury
             ,
             would
             quickly
             determin
             ,
             without
             needing
             to
             go
             from
             the
             Bar
             to
             debate
             it
             ,
             or
             consider
             of
             it
             .
          
           
             4.
             
             But
             this
             is
             not
             all
             that
             may
             be
             alledg'd
             against
             them
             ;
             There
             seems
             moreover
             ,
             to
             be
             imply'd
             in
             their
             Discourses
             ,
             that
             the
             
               most
               perfect
            
             Law
             and
             
               most
               Elevating
            
             Principles
             of
             Christianity
             are
             no
             better
             than
             that
             most
             Imperfect
             State
             of
             the
             
               Law
               of
               Nature
            
             ,
             which
             rais'd
             Men
             to
             no
             higher
             a
             pitch
             than
             that
             of
             meer
             
               Moral
               Honesty
            
             ;
             in
             which
             divers
             of
             the
             Antient
             Heathens
             excell'd
             many
             Christians
             .
             What
             Necessity
             was
             there
             ,
             in
             such
             a
             case
             ,
             that
             Christ
             our
             Saviour
             should
             come
             amongst
             us
             ,
             take
             such
             pains
             in
             Preaching
             and
             working
             Miracles
             ,
             Suffering
             a
             most
             Cruel
             Death
             on
             the
             Cross
             ,
             Rising
             again
             from
             the
             Dead
             ,
             Ascending
             into
             Heaven
             ,
             and
             Sending
             His
             H.
             Spirit
             ,
             
               &
               c
            
             ?
             Certainly
             ,
             it
             had
             been
             very
             Preposterous
             to
             have
             laid
             so
             many
             
               Supernatural
               ,
               Extraordinary
            
             and
             Prodigious
             Means
             ,
             to
             compass
             such
             an
             End
             ,
             as
             was
             within
             the
             Power
             of
             Nature
             ,
             without
             Miraculous
             or
             Supernatural
             Assistance
             ,
             to
             atchieve
             .
          
           
             5.
             
             This
             shews
             their
             sleight
             Opinion
             of
             the
             Christian
             Law.
             the
             Nature
             of
             it's
             Principles
             and
             the
             Efficacy
             of
             the
             Motives
             it
             proposes
             ;
             which
             was
             intended
             by
             God's
             Wisdom
             to
             purifie
             in
             the
             best
             manner
             the
             hearts
             of
             the
             Faithful
             ,
             and
             to
             raise
             them
             to
             the
             Love
             of
             Heaven
             by
             the
             most
             Powerful
             Means
             Infinite
             
             Goodness
             and
             Mercy
             could
             contrive
             .
             To
             apprehend
             better
             how
             highly
             GOD's
             Revelation
             of
             ●●e
             B.
             Trinity
             conduces
             to
             Mankind's
             Salvation
             ,
             and
             ●o
             cultivate
             our
             Minds
             with
             Theological
             Virtues
             ,
             which
             are
             the
             
               only
               Dispositions
            
             to
             attain
             it
             ;
             let
             us
             consider
             how
             
             GOD's
             Revealing
             Himself
             to
             us
             ,
             as
             to
             those
             Attributes
             of
             Mercy
             ,
             Justice
             ,
             Goodness
             ,
             Omnipotence
             ,
             Holiness
             ,
             &c.
             did
             and
             does
             promote
             Virtue
             ,
             in
             the
             Church
             ,
             and
             thence
             estimate
             what
             large
             Accessions
             the
             Belief
             of
             the
             B.
             Trinity
             does
             superadd
             to
             them
             .
             If
             GOD
             had
             not
             been
             represented
             to
             us
             ,
             and
             believ'd
             by
             us
             to
             be
             Iust
             ,
             what
             Sinner
             would
             not
             have
             run
             on
             in
             Sin
             ,
             presuming
             He
             was
             Unconcern'd
             in
             Sublunary
             Actions
             ,
             and
             would
             never
             
               call
               him
               to
               account
            
             for
             his
             Sins
             ?
             Or
             ,
             if
             he
             held
             him
             severely
             Iust
             and
             not
             Merciful
             ,
             what
             poor
             Creature
             ,
             conscious
             to
             himself
             how
             often
             he
             had
             grievously
             Offended
             Him
             ,
             would
             not
             Despair
             of
             Pardon
             ,
             think
             all
             was
             irrecoverably
             lost
             ,
             and
             thence
             run
             forwards
             headlong
             in
             Sinning
             ;
             wanting
             Encouragement
             ,
             or
             Hope
             of
             any
             Favour
             ,
             in
             case
             he
             should
             return
             ,
             and
             repent
             ?
             Who
             would
             at
             all
             Love
             Him
             ,
             if
             he
             did
             not
             think
             Him
             
               Good
               ;
               Believe
            
             in
             Him
             if
             He
             were
             not
             Veracious
             ;
             or
             Trust
             in
             Him
             if
             He
             were
             not
             Faithful
             and
             Powerful
             ?
             Or
             ,
             lastly
             ,
             Who
             would
             care
             to
             lead
             a
             Holy
             Life
             ,
             if
             He
             deem'd
             that
             GOD
             was
             not
             
               Holy
               Himself
            
             ?
             So
             that
             all
             sorts
             of
             the
             Best
             Virtues
             ,
             Faith
             ,
             Hope
             ,
             and
             Charity
             ,
             would
             be
             banisht
             out
             of
             the
             Thoughts
             of
             all
             Mankind
             ,
             if
             GOD
             had
             not
             Reveal'd
             Himself
             to
             them
             under
             the
             Notions
             of
             these
             several
             ●ivine
             Attributes
             .
          
           
             4.
             
             Let
             us
             now
             consider
             what
             incomparably
             Higher
             Advances
             in
             Virtue
             the
             Doctrine
             of
             the
             B.
             Trinity
             ,
             and
             all
             the
             Train
             of
             Innumerable
             and
             
               most
               Powerful
               Motives
            
             which
             depend
             on
             it
             ,
             as
             on
             their
             
             Principle
             ,
             do
             superadd
             to
             the
             Former
             now
             mention'd
             ,
             all
             tending
             ,
             of
             their
             own
             Nature
             ;
             to
             pur●
             our
             Souls
             ,
             and
             to
             raise
             them
             to
             the
             highest
             pitch
             o●
             Perfection
             .
             They
             are
             so
             many
             ,
             and
             each
             of
             them
             so
             pregnant
             ,
             that
             I
             must
             content
             my self
             to
             Select
             only
             a
             Few
             ,
             and
             leave
             them
             to
             be
             meditated
             on
             at
             leasure
             .
             What
             Man
             ,
             who
             believes
             that
             GOD
             the
             Father
             sent
             his
             
               Only
               Son
            
             ,
             Coequal
             and
             Coeternal
             with
             Himself
             ,
             to
             take
             our
             Nature
             upon
             Him
             ,
             to
             teach
             us
             the
             True
             Way
             to
             Heaven
             ;
             to
             suffer
             Hardships
             ,
             Persecutions
             ,
             blasphemous
             Revilings
             ▪
             nay
             ,
             to
             be
             Buffetted
             ,
             Scourg'd
             ,
             Crown'd
             with
             Thorns
             ,
             and
             suffer
             such
             a
             cruel
             and
             ignominious
             Death
             on
             the
             Cross
             ;
             and
             all
             this
             to
             pay
             the
             ransom
             for
             our
             Sins
             ,
             and
             rescue
             poor
             Wretched
             Mankind
             out
             of
             the
             Jaws
             of
             Hell
             and
             
               Eternal
               Death
            
             ;
             and
             by
             this
             means
             to
             court
             our
             Love
             ,
             that
             by
             Loving
             Him
             we
             might
             be
             Happy
             :
             What
             Man
             ,
             I
             say
             ,
             can
             seriously
             and
             thorowly
             reflect
             on
             this
             ,
             and
             not
             to
             be
             Transported
             with
             Admiration
             and
             Love
             of
             so
             Infinite
             a
             Goodness
             ?
             What
             Soul
             ▪
             tho'
             never
             so
             Wicked
             and
             Senseless
             ,
             who
             ,
             with
             a
             full
             consideration
             ,
             lays
             this
             to
             Heart
             ,
             will
             not
             melt
             with
             Love
             at
             such
             a
             Transcendent
             Mercy
             to
             a
             Sinful
             World
             ?
             Who
             can
             chuse
             but
             be
             Astonisht
             ,
             even
             to
             an
             Extasie
             ,
             at
             such
             a
             Generous
             Goodness
             ?
             Who
             can
             be
             so
             Ungrateful
             as
             wilfully
             to
             offend
             and
             disoblige
             so
             kind
             a
             Benefactor
             ?
             Who
             will
             not
             tremble
             at
             the
             Iustice
             of
             so
             Pure
             a
             GOD
             ,
             and
             reflect
             on
             the
             Hatred
             he
             bears
             to
             Sin
             ,
             who
             punisht
             it
             so
             severely
             in
             his
             
               own
               Son
            
             ,
             who
             had
             taken
             upon
             Him
             to
             bear
             the
             Curse
             of
             it
             ?
             What
             heart
             would
             not
             break
             in
             the
             midst
             of
             all
             Temptations
             ,
             rather
             than
             Crucifie
             again
             so
             dear
             a
             Saviour
             ?
             Who
             would
             stick
             to
             pardon
             an
             Enemy
             for
             his
             sake
             ,
             who
             had
             not
             only
             pardon'd
             us
             while
             
             we
             were
             his
             Enemies
             ;
             but
             ,
             moreover
             ,
             heapt
             all
             the
             ●●●●est
             Benefits
             of
             his
             Mercy
             upon
             us
             ,
             even
             while
             we
             were
             such
             ,
             tho'
             it
             cost
             him
             so
             dear
             ?
             Who
             would
             not
             Love
             and
             Hope
             in
             such
             an
             Indulgent
             Father
             who
             so
             tenderly
             lov'd
             us
             ;
             and
             a
             Suffering
             GOD
             who
             ,
             at
             the
             Infinite
             Expence
             of
             His
             most
             Precious
             Blood
             ,
             Redeem'd
             us
             ;
             and
             in
             Both
             of
             them
             ,
             who
             to
             Crown
             all
             their
             Favours
             ,
             sent
             the
             
               Holy
               Ghost
            
             ,
             GOD
             ,
             Coequal
             with
             themselves
             ,
             to
             Sanctifie
             with
             a
             thousand
             Blessed
             Effects
             the
             Hearts
             of
             the
             Faithful
             ,
             to
             strengthen
             them
             in
             Afflictions
             and
             Temptations
             ,
             to
             inspire
             them
             with
             Charity
             ,
             the
             Source
             of
             all
             heavenly
             Virtues
             ,
             to
             the
             end
             of
             the
             World
             ;
             and
             to
             dwell
             spiritually
             in
             our
             Hearts
             for
             ever
             ?
          
           
             5.
             
             Here
             are
             Motives
             of
             another
             kind
             of
             size
             than
             either
             the
             Law
             of
             Nature
             ,
             or
             the
             Empty
             Elements
             of
             the
             Mosaick
             Law
             could
             afford
             us
             ,
             or
             even
             give
             us
             a
             glimpse
             of
             ;
             Here
             are
             Means
             of
             raising
             Souls
             effectually
             to
             Love
             of
             Heaven
             ,
             in
             comparison
             of
             which
             all
             the
             rest
             are
             Flat
             and
             Dull
             ,
             and
             ,
             in
             comparison
             ,
             Trifles
             ,
             or
             rather
             meer
             Nothing
             .
             Yet
             these
             Men
             who
             would
             bereave
             the
             World
             of
             these
             ,
             by
             Denying
             the
             Mystery
             of
             the
             B.
             Trinity
             on
             which
             all
             these
             are
             grounded
             ,
             expect
             they
             should
             be
             kindly
             treated
             as
             Brethren
             ;
             while
             they
             ,
             for
             their
             Whimsies
             of
             Fancy
             ,
             bereave
             all
             the
             Faithful
             in
             
             GOD's
             Church
             of
             these
             highest
             Spiritual
             Advantages
             ;
             which
             every
             sensible
             Man
             cannot
             but
             see
             would
             both
             dispose
             them
             strongly
             for
             Heaven
             ;
             and
             bring
             to
             Salvation
             innumerably
             -
             more
             Souls
             ;
             and
             advance
             those
             who
             do
             go
             thither
             ,
             to
             
               higher
               Degrees
            
             of
             Bliss
             ,
             and
             make
             them
             
               more
               Glorious
            
             Stars
             in
             the
             Firmament
             of
             the
             Heavenly
             Hierusalem
             .
             What
             I
             wonder
             at
             ,
             is
             ,
             That
             these
             Gentlemen
             do
             not
             plant
             their
             Batteries
             against
             the
             Belief
             of
             the
             B.
             Trinity
             ,
             upon
             
             the
             Incredibility
             of
             such
             wonderful
             Condescensions
             and
             (
             as
             they
             might
             pretend
             )
             Debasements
             of
             th●
             DEITY
             ,
             than
             against
             the
             
               Speculative
               Truth
            
             of
             the
             Point
             it self
             .
             None
             of
             those
             Prodigious
             Mercies
             but
             transcend
             our
             F●ncy
             ,
             whence
             all
             their
             other
             Arguments
             are
             drawn
             ,
             (
             for
             which
             reason
             the
             Greeks
             esteem'd
             Christianity
             Foolishness
             ,
             )
             and
             therefore
             might
             afford
             them
             more
             plausible
             Arguments
             than
             any
             they
             have
             brought
             hitherto
             .
             Had
             they
             employ'd
             their
             Talent
             in
             impugning
             the
             Trinity
             upon
             that
             score
             ,
             and
             ply'd
             that
             Topick
             ,
             I
             must
             confess
             I
             had
             been
             to
             seek
             for
             any
             other
             Answer
             ,
             than
             to
             alledge
             ,
             that
             GOD
             is
             INFINITE
             ,
             in
             all
             His
             Attributes
             ;
             which
             he
             had
             not
             been
             ,
             at
             least
             we
             could
             not
             so
             well
             have
             known
             it
             ,
             had
             not
             he
             given
             us
             such
             Testimonies
             of
             His
             Mercy
             ,
             Goodness
             ,
             Justice
             ,
             &c.
             as
             are
             beyond
             all
             that
             we
             are
             able
             to
             conceive
             .
             Wherefore
             ,
             since
             what
             's
             beyond
             what
             we
             are
             able
             to
             conceive
             is
             justly
             held
             Mysterious
             to
             us
             ,
             all
             the
             Mysteries
             of
             our
             Faith
             ,
             if
             things
             be
             well
             consider'd
             ,
             and
             driven
             up
             to
             their
             First
             Root
             or
             Principle
             ,
             do
             spring
             from
             GOD's
             Infinity
             in
             this
             or
             some
             such
             Regard
             .
             Even
             the
             Mystery
             of
             the
             B.
             Trinity
             ,
             which
             chiefly
             consists
             in
             this
             ,
             that
             the
             same
             Numerical
             Nature
             is
             in
             Three
             Distinct
             Persons
             ,
             is
             grounned
             on
             this
             ,
             that
             His
             Nature
             being
             Infinite
             is
             but
             One
             ,
             as
             is
             shown
             above
             ,
             B.
             3.
             and
             the
             same
             may
             be
             said
             of
             all
             the
             rest
             of
             those
             Articles
             of
             our
             Faith
             which
             we
             account
             Mysteries
             .
             Wherefore
             ,
             I
             would
             recommend
             it
             to
             the
             Author
             of
             
               Christianity
               not
               Mysterious
            
             ,
             that
             He
             would
             bless
             us
             w●th
             a
             Treatise
             to
             show
             us
             how
             to
             
               comprehend
               INFINITY
            
             ;
             how
             to
             Define
             it
             ,
             or
             give
             us
             it
             's
             
               Full
               Dimensions
            
             ;
             for
             all
             we
             know
             of
             it
             hitherto
             is
             to
             distinguish
             it's
             Notion
             from
             [
             Finite
             ,
             ]
             by
             a
             Negation
             ;
             but
             to
             make
             a
             true
             Conception
             of
             it's
             Entire
             
             
               Positive
               Perfection
            
             we
             fall
             infinitely
             short
             .
             Let
             ●im
             then
             either
             do
             this
             ,
             or
             else
             ,
             as
             long
             as
             GOD
             ,
             ●e
             Author
             of
             our
             Faith
             ,
             is
             Unconceiveable
             by
             us
             ,
             or
             ●NFINITE
             ,
             so
             long
             that
             Faith
             it self
             ,
             the
             Product
             of
             His
             Infinite
             Being
             ,
             and
             His
             other
             Attributes
             ,
             (
             especially
             those
             which
             concern
             His
             own
             Essence
             )
             ●ill
             still
             be
             Impossible
             to
             be
             comprehended
             by
             us
             ;
             and
             so
             ,
             Christianity
             will
             still
             remain
             Mysterious
             ,
             let
             him
             scrib●le
             his
             plausibe
             Conceits
             as
             long
             as
             he
             pleases
             .
             But
             ,
             to
             proceed
             with
             showing
             the
             Demerit
             of
             those
             scarce-half-quarter
             Christians
             .
          
           
             6.
             
             Let
             us
             next
             consider
             what
             Powerful
             Authority
             and
             Majesty
             it
             must
             give
             to
             the
             
               whole
               Doctrine
            
             of
             Christianity
             ,
             and
             to
             every
             Particular
             of
             it
             ;
             What
             Veneration
             and
             Esteem
             to
             the
             Holy
             Sacraments
             instituted
             by
             Christ
             ;
             to
             every
             Sentence
             which
             is
             recorded
             in
             the
             Holy
             Scripture
             to
             have
             been
             spoken
             by
             our
             B.
             Saviour
             ;
             and
             to
             every
             Action
             said
             to
             have
             been
             done
             by
             Him
             ;
             to
             believe
             that
             it
             was
             GOD
             Himself
             who
             came
             down
             from
             Heaven
             to
             teach
             us
             that
             Doctrine
             ,
             institute
             those
             Sacraments
             (
             from
             which
             Institution
             they
             have
             all
             their
             Efficacy
             )
             who
             spoke
             those
             
               Words
               of
               Eternal
               Life
            
             ,
             and
             did
             those
             Actions
             in
             his
             
               own
               Person
            
             .
             Infinite
             are
             the
             Particular
             Motives
             of
             this
             Nature
             ,
             and
             beyond
             any
             Man's
             Power
             to
             recount
             and
             lay
             open
             at
             large
             as
             he
             ought
             ;
             all
             of
             them
             ●ending
             to
             rectifie
             our
             Irregular
             Passions
             ,
             to
             arm
             us
             against
             Temptations
             ,
             and
             sanctifie
             our
             Souls
             by
             raising
             them
             to
             a
             Firm
             Faith
             ,
             a
             Stedfast
             Hope
             and
             Ardent
             Charity
             ;
             the
             only
             Dispositions
             which
             can
             fit
             Mankind
             for
             Eternal
             Happiness
             .
             Were
             all
             these
             Particulars
             laid
             open
             and
             dilated
             upon
             ,
             to
             their
             full
             Energy
             ,
             in
             Affective
             Sermons
             ,
             (
             as
             they
             are
             daily
             ,
             to
             a
             great
             measure
             ,
             )
             in
             the
             Christian
             Church
             ;
             what
             Transports
             of
             Heavenly
             
             Love
             ,
             and
             
               Affectionate
               Devotion
            
             must
             they
             needs
             make
             in
             the
             hearts
             of
             the
             Hearers
             ,
             to
             th●
             End
             of
             the
             World
             ;
             what
             innumerable
             
               Pio●
               Thoughts
            
             must
             they
             excite
             ;
             how
             many
             Actions
             o●
             all
             sorts
             of
             Virtue
             must
             they
             produce
             ?
             Not
             to
             speak
             how
             vigorously
             it
             must
             move
             People
             of
             all
             sorts
             to
             the
             Imitation
             of
             those
             Heroick
             Virtues
             ,
             which
             the
             Life
             and
             Practice
             of
             a
             GOD
             made
             Man
             sets
             before
             their
             Eyes
             ,
             for
             Patterns
             by
             which
             they
             ought
             to
             frame
             their
             Christian
             Conversation
             ;
             the
             very
             Notions
             of
             which
             ,
             confronted
             with
             the
             contrary
             demeanour
             of
             frail
             Sinners
             ,
             is
             of
             force
             to
             shame
             them
             into
             Repentance
             and
             Amendment
             of
             their
             Lives
             .
          
           
             7.
             
             Now
             ,
             the
             
               main
               Efficacy
            
             and
             Powerfulness
             of
             all
             these
             Highest
             Motives
             to
             true
             Sanctity
             depends
             on
             the
             Belief
             of
             Three
             Divine
             Persons
             in
             the
             Unity
             of
             the
             GODHEAD
             .
             Take
             this
             away
             ,
             GOD
             the
             Father
             could
             not
             send
             his
             Son
             who
             was
             also
             GOD
             ;
             nor
             could
             GOD
             ,
             
               in
               his
               own
               Person
            
             ,
             come
             amongst
             us
             ,
             to
             teach
             and
             instruct
             us
             by
             His
             Word
             and
             Example
             ;
             nor
             Die
             and
             Suffer
             for
             our
             Sins
             ;
             nor
             Arise
             again
             for
             our
             Justification
             ;
             nor
             Ascend
             into
             Heaven
             ,
             to
             draw
             our
             Hearts
             and
             Affections
             after
             Him
             ,
             &c.
             
             Let
             ,
             now
             ,
             the
             Deniers
             of
             a
             Trinity
             ,
             put
             a
             
               meer
               Man
            
             ,
             (
             however
             endow'd
             )
             instead
             of
             a
             GOD
             ;
             and
             Common
             Sense
             will
             tell
             themselves
             ,
             and
             every
             Considering
             Man
             ,
             how
             
               Feeble
               ,
               Languid
            
             ,
             and
             Ineffectual
             all
             these
             Motives
             to
             Holy
             Life
             had
             been
             ,
             in
             comparison
             of
             what
             they
             would
             be
             if
             all
             these
             most
             Endearing
             Obligations
             had
             been
             laid
             upon
             us
             immediately
             by
             GOD
             Himself
             .
             And
             ,
             can
             they
             then
             expect
             the
             Christian
             Church
             Governours
             can
             do
             less
             than
             deny
             them
             the
             
               right
               hand
               of
               Fellowship
            
             and
             Communion
             ,
             who
             ,
             in
             matters
             of
             
             the
             Highest
             Concern
             ,
             do
             thus
             prejudice
             the
             
               Common
               Spiritual
               Good
            
             of
             that
             Community
             ?
          
           
             8.
             
             If
             the
             Authors
             of
             the
             
               Letter
               concerning
               the
               ●inity
               and
               the
               Athanasian
               Creed
               ,
            
             be
             sincere
             in
             their
             Profession
             ,
             that
             they
             intend
             no
             more
             but
             to
             
               get
               Light
               and
               Information
               to
               promote
               their
               Eternal
               Hap●●●●ss
               ,
            
             I
             desire
             they
             would
             please
             to
             ask
             themselves
             ●●ese
             Questions
             ,
             and
             let
             their
             own
             Consciences
             answer
             them
             .
             Did
             not
             GOD
             intend
             that
             the
             
               Law
               of
               Grace
            
             should
             put
             Souls
             in
             the
             Purest
             and
             Best
             State
             that
             can
             be
             ,
             next
             to
             that
             of
             Glory
             in
             Heaven
             which
             immediately
             succeeds
             it
             ;
             and
             ,
             consequently
             ,
             that
             it
             has
             the
             
               Best
               Means
            
             in
             it
             that
             can
             be
             to
             
               promote
               the
               Eternal
               Happiness
            
             of
             Mankind
             ?
             Next
             ,
             Is
             not
             the
             Belief
             that
             GOD
             sent
             His
             only
             Son
             to
             Die
             for
             our
             Sins
             ,
             that
             GOD
             the
             Son
             did
             die
             for
             us
             ,
             and
             in
             his
             proper
             Person
             taught
             us
             His
             Heavenly
             Doctrine
             ,
             and
             led
             such
             a
             most
             Perfect
             Life
             amongst
             us
             for
             our
             Example
             ;
             and
             the
             many
             other
             Tenets
             and
             Motives
             consequent
             from
             these
             ;
             I
             say
             ,
             Are
             not
             these
             Better
             Means
             of
             Eternal
             Salvation
             ,
             and
             
               more
               Effectual
            
             to
             raise
             our
             Thoughts
             to
             an
             Affectionate
             Love
             of
             Him
             ,
             to
             Trust
             in
             His
             Mercy
             ,
             to
             follow
             His
             Dectrine
             ,
             and
             imitate
             His
             Holy
             Life
             ,
             than
             if
             a
             
               meer
               Man
            
             ,
             a
             Creature
             ,
             and
             therefore
             
               infinitely
               short
            
             of
             His
             Divine
             Majesty
             ,
             had
             been
             sent
             for
             that
             purpose
             ?
             Now
             ,
             if
             they
             grant
             These
             ,
             then
             they
             must
             acknowledge
             ,
             that
             the
             Doctrine
             of
             the
             Trinity
             ,
             upon
             which
             all
             these
             Advantages
             are
             Grounded
             ,
             being
             the
             
               Best
               Means
            
             ,
             or
             rather
             the
             Principle
             ,
             on
             which
             these
             Best
             Means
             for
             Virtue
             are
             Built
             ,
             must
             be
             acknowledg'd
             to
             be
             True.
             I
             am
             far
             from
             thinking
             that
             Ignorance
             is
             the
             Genuine
             
               Mother
               of
               Devotion
            
             :
             much
             less
             ,
             that
             Errour
             ,
             especially
             so
             shameless
             an
             Errour
             ,
             as
             is
             nothing
             but
             Nonsense
             
             and
             Contradiction
             ;
             nay
             ,
             such
             an
             Idolatrous
             Errour
             as
             gives
             Divine
             Honour
             to
             a
             Creature
             ,
             should
             be
             so
             great
             a
             
               Friend
               to
               Piety
            
             ,
             and
             Devotion
             ,
             and
             so
             Effectual
             and
             Proper
             (
             as
             we
             have
             seen
             this
             is
             )
             to
             beget
             in
             Souls
             such
             Purity
             of
             Heart
             ,
             as
             is
             apt
             to
             cultivate
             them
             with
             all
             sorts
             of
             the
             
               Best
               Virtues
            
             ,
             and
             raise
             them
             so
             effectually
             to
             Heaven
             ;
             nay
             ,
             incomparably
             more
             Effectually
             than
             the
             Contrary
             Tenet
             ,
             if
             (
             as
             they
             hold
             )
             it
             be
             True
             ,
             could
             possibly
             Effect
             .
             I
             have
             not
             time
             at
             present
             to
             pursue
             the
             Confutation
             of
             that
             Pamphlet
             :
             But
             ,
             if
             any
             farther
             Reply
             shall
             be
             judg'd
             Needful
             than
             what
             Mr.
             Frankland
             has
             already
             given
             it
             ,
             my
             Endeavours
             shall
             be
             ready
             to
             Defend
             so
             Great
             a
             Fundamental
             of
             Christian
             Faith.
             In
             the
             mean
             time
             ,
             I
             shall
             presume
             that
             whoever
             peruses
             attentively
             this
             present
             Explication
             ,
             shall
             find
             that
             all
             their
             Objections
             are
             either
             Defeated
             or
             Prevented
             .
             I
             only
             remark
             ,
             that
             all
             their
             Opposition
             is
             built
             either
             upon
             their
             Ignorance
             of
             a
             Spiritual
             Nature
             ;
             or
             else
             on
             their
             
               not
               distinguishing
            
             exactly
             the
             Notions
             or
             Meanings
             of
             the
             words
             of
             which
             they
             make
             use
             ;
             which
             I
             have
             done
             as
             accurately
             as
             I
             could
             possibly
             in
             my
             
               Method
               to
               Science
            
             ,
             and
             in
             my
             Preliminaries
             here
             .
             For
             ,
             't
             is
             very
             easie
             to
             observe
             ,
             that
             they
             Confound
             the
             Notion
             of
             Substance
             or
             Being
             with
             that
             of
             
               Relation
               ;
               Positive
            
             with
             
               Relative
               ;
               Nature
            
             with
             Suppositum
             .
             They
             quarrel
             with
             the
             word
             [
             Person
             ,
             ]
             which
             is
             a
             plain
             Natural
             Notion
             ;
             and
             yet
             themselves
             do
             not
             tell
             us
             what
             it
             should
             mean
             ;
             as
             if
             they
             who
             oppose
             it
             were
             not
             also
             oblig'd
             to
             acquaint
             the
             Reader
             what
             it
             is
             ,
             or
             signifies
             ,
             as
             well
             as
             we
             ;
             since
             otherwise
             ,
             they
             must
             confess
             they
             oppose
             they
             
               know
               not
               what
            
             .
             They
             build
             mainly
             on
             that
             weak
             Topick
             that
             some
             Divines
             
             have
             differ'd
             about
             their
             Explications
             of
             it
             ;
             ●s
             if
             every
             Thesis
             whatever
             did
             not
             Abstract
             from
             ●ll
             Explications
             .
             The
             Tenet
             it self
             was
             Antece●ent
             ,
             and
             the
             Explications
             Superven'd
             ;
             and
             therefore
             the
             Article
             it self
             is
             still
             but
             
               where
               it
               was
            
             ,
             and
             stands
             firm
             upon
             its
             proper
             Basis
             ,
             
               Divine
               Revelation
            
             ,
             though
             They
             ,
             I
             ,
             and
             all
             other
             Explicators
             in
             the
             World
             were
             never
             so
             Faulty
             .
             But
             my
             Appendix
             grows
             too
             Bulky
             ,
             and
             't
             is
             time
             to
             close
             it
             .
          
        
         
           
             SECT
             .
             Last
             .
          
           
             
               That
               the
               Anti-Trinitarians
               cannot
               satisfie
               any
               Man
               of
               
                 Common
                 Sense
              
               .
            
          
           
             1.
             
             BUT
             what
             shall
             the
             
               Unlearned
               Vulgar
            
             do
             in
             the
             mean
             time
             ?
             On
             the
             one
             side
             they
             see
             the
             Opposers
             of
             the
             Trinity
             do
             bear
             themselves
             high
             ,
             in
             pretending
             Evidence
             against
             it
             ;
             and
             that
             they
             offer
             many
             plausible
             and
             seeming
             Reasons
             ,
             which
             they
             are
             not
             able
             to
             Solve
             ;
             and
             the
             Replies
             of
             Learned
             Men
             are
             perhaps
             too
             Speculative
             for
             those
             of
             their
             pitch
             .
             How
             ,
             then
             ,
             and
             in
             what
             manner
             ,
             ought
             they
             to
             bear
             themselves
             ?
             Their
             Reason
             is
             startled
             and
             dissatisfied
             ;
             and
             consequently
             ,
             their
             Conscience
             ;
             when
             it
             is
             confidently
             Pretended
             ,
             and
             offer'd
             to
             be
             Prov'd
             ,
             that
             the
             embracing
             this
             Tenet
             obliges
             them
             to
             acknowledge
             more
             GODS
             than
             One
             ;
             which
             both
             sides
             grant
             to
             be
             
               Perfect
               Idolatry
            
             .
             I
             Answer
             ,
             and
             offer
             to
             them
             these
             Considerations
             .
          
           
             2.
             
             And
             ,
             First
             ,
             I
             would
             ask
             them
             of
             what
             Religion
             or
             Profession
             they
             were
             when
             they
             first
             
             Read
             those
             Books
             ,
             or
             listen'd
             to
             those
             Discourses
             which
             startled
             them
             in
             the
             Belief
             of
             a
             Trinity
             ▪
             Had
             they
             
               any
               Faith
            
             at
             all
             before
             ,
             or
             were
             they
             mere
             Infidels
             ,
             or
             Seekers
             :
             If
             they
             had
             
               any
               Faith
            
             ;
             then
             they
             had
             some
             Ground
             for
             that
             Faith
             ,
             and
             held
             that
             Ground
             Certain
             ,
             as
             the
             Ground
             of
             Faith
             ought
             to
             be
             ;
             and
             then
             they
             stand
             oblig'd
             by
             Evident
             Reason
             ,
             either
             to
             see
             that
             Ground
             invalidated
             and
             overthrown
             ,
             or
             to
             continue
             where
             they
             are
             .
             Now
             ,
             this
             Opposing
             the
             Point
             it self
             by
             way
             of
             Pretended
             Reason
             does
             not
             at
             all
             combat
             their
             Ground
             of
             Believing
             thus
             ,
             but
             brings
             Foreign
             Objections
             against
             the
             Particular
             Article
             ,
             which
             is
             a
             kind
             of
             Conclusion
             from
             that
             Ground
             ;
             that
             is
             ,
             it
             lets
             the
             Principle
             alone
             ,
             and
             attacques
             the
             Conclusion
             ,
             which
             is
             manifestly
             an
             Indirect
             way
             of
             Proceeding
             ,
             and
             withal
             Foolish
             :
             For
             ,
             if
             the
             Principle
             stands
             ,
             what
             's
             bulit
             on
             that
             Principle
             will
             stand
             too
             ,
             let
             Objections
             say
             what
             they
             please
             .
             Besides
             Grounds
             and
             Principles
             ,
             have
             something
             of
             Solid
             in
             their
             Meen
             and
             Notion
             ;
             and
             ought
             always
             (
             and
             generally
             do
             )
             subsist
             upon
             
               Settled
               Iudgment
            
             ,
             and
             
               Right
               Reason
            
             ;
             whereas
             Objections
             are
             almost
             always
             the
             Product
             of
             Fancy
             ,
             which
             is
             a
             Volatil
             ,
             Roving
             and
             Unsettled
             Faculty
             ,
             ever
             
               Wayward
               ,
               Humours●me
            
             ,
             and
             Unsatisfied
             ;
             and
             of
             so
             Unconstant
             a
             Nature
             it self
             ,
             that
             't
             is
             incapable
             of
             settling
             any
             Principle
             at
             all
             .
          
           
             3.
             
             Again
             ,
             a
             very
             ordinary
             Experience
             in
             the
             World
             will
             teach
             them
             ▪
             that
             Lawyers
             plead
             
               very
               plausible
            
             for
             contrary
             Causes
             ,
             and
             sometimes
             Preachers
             for
             contrary
             Opinions
             ;
             so
             that
             it
             is
             not
             every
             seeming
             .
             Reason
             which
             we
             cannot
             readily
             Answer
             ,
             though
             it
             may
             look
             very
             Plausible
             ,
             that
             ought
             to
             shock
             us
             ,
             or
             make
             us
             entertain
             an
             ill
             Opinion
             of
             
             our
             
               Principle
               it self
            
             .
             But
             ,
             it
             must
             be
             such
             a
             
               Solid
               Reason
            
             as
             may
             be
             held
             
               more
               Evident
            
             than
             the
             Principle
             was
             on
             which
             they
             ,
             and
             the
             Body
             or
             Community
             they
             were
             in
             ,
             had
             built
             their
             former
             Faith
             ;
             otherwise
             it
             cannot
             with
             any
             Sense
             be
             held
             able
             to
             cope
             or
             contrast
             with
             it
             ,
             much
             less
             to
             overthrow
             it
             .
          
           
             4.
             
             They
             ought
             ,
             I
             say
             ,
             in
             such
             a
             Case
             ,
             to
             consider
             that
             they
             were
             formerly
             in
             a
             Christian
             Community
             ,
             or
             in
             
               some
               Church
            
             ,
             and
             were
             Actually
             Members
             of
             that
             Body
             ,
             from
             which
             they
             must
             separate
             ;
             and
             so
             be
             guilty
             of
             a
             very
             Criminal
             Schism
             ,
             if
             they
             divide
             themselves
             by
             Apostacy
             from
             it
             :
             which
             makes
             it
             plain
             to
             the
             meanest
             Capacity
             ,
             that
             the
             Reasons
             which
             are
             oppos'd
             ,
             ought
             to
             be
             most
             Evident
             ,
             and
             most
             Cogent
             .
             This
             ought
             to
             make
             them
             cautious
             and
             wary
             in
             admitting
             such
             Objections
             for
             true
             Reasons
             ;
             lest
             ,
             if
             they
             hap
             to
             be
             prov'd
             False
             ,
             they
             run
             themselves
             desperately
             into
             such
             a
             dangerou●
             Precipice
             .
             Wherefore
             they
             must
             be
             Certain
             those
             Reasons
             were
             indeed
             
               most
               Evident
            
             ,
             (
             which
             we
             call
             Demonstrative
             )
             and
             not
             only
             Probable
             ,
             by
             Resting
             on
             which
             they
             hazard
             such
             a
             Mi●chief
             to
             their
             Souls
             .
             Plainest
             Reason
             tells
             them
             ,
             that
             no
             Truth
             in
             the
             World
             could
             remain
             long
             settled
             ,
             nor
             any
             Government
             continue
             long
             on
             Foot
             ,
             if
             the
             Subjects
             ,
             or
             Inferiours
             ,
             may
             be
             allowed
             upon
             every
             Probable
             Reason
             ,
             to
             break
             from
             the
             
               whole
               Body
            
             ,
             and
             Rebel
             against
             Superiours
             and
             Governours
             .
             Now
             ,
             not
             to
             mention
             that
             they
             can
             never
             bring
             any
             such
             Proof
             ,
             as
             can
             in
             the
             Esteem
             of
             a
             Vulgar
             Understanding
             be
             held
             Conclusive
             ,
             or
             Demonstrative
             ;
             it
             is
             Evident
             by
             the
             Carriage
             of
             the
             Rabbi●s
             of
             those
             Dissenters
             ,
             that
             they
             never
             did
             even
             pretend
             to
             bring
             any
             Demonstrative
             
             Proof
             against
             the
             Trinity
             .
             For
             did
             they
             ever
             lay
             any
             
               Self-Evident
               Principles
            
             ,
             or
             build
             on
             them
             ,
             as
             those
             to
             which
             those
             Proofs
             are
             finally
             reducible
             ?
             'T
             is
             unheard
             of
             ;
             and
             yet
             without
             these
             ,
             't
             is
             impossible
             there
             can
             be
             any
             
               True
               Evidence
            
             ,
             or
             Demonstration
             .
             For
             ,
             whatever
             pretends
             to
             be
             Evident
             ,
             must
             either
             be
             Evident
             
               of
               it self
            
             ,
             or
             be
             
               made
               Evident
            
             by
             something
             that
             is
             moro
             Evident
             than
             it self
             is
             ;
             which
             must
             either
             run
             on
             Endlesly
             ,
             or
             terminate
             at
             length
             in
             something
             that
             is
             Self-Evident
             .
             A
             Demonstration
             ,
             if
             truly
             such
             ,
             and
             clearly
             propos'd
             .
             obliges
             all
             Humane
             Nature
             to
             assent
             to
             it
             ,
             if
             they
             be
             Unprejudic'd
             .
             If
             they
             can
             pretend
             they
             have
             any
             such
             Demonstrative
             Argument
             that
             the
             Doctrine
             of
             the
             Trinity
             is
             such
             Nonsense
             ,
             and
             so
             Impious
             ,
             why
             do
             they
             not
             produce
             it
             ,
             stand
             to
             it
             ,
             show
             the
             Principle
             it
             is
             grounded
             on
             ,
             and
             the
             Connexion
             it
             has
             with
             that
             Principle
             .
             One
             such
             Argument
             would
             decide
             the
             Cause
             ,
             and
             put
             an
             end
             to
             the
             Whole
             Controversie
             .
             But
             ,
             alas
             !
             they
             dare
             not
             so
             much
             as
             say
             ,
             (
             I
             am
             sure
             they
             never
             did
             )
             that
             they
             have
             any
             such
             kind
             of
             Argument
             .
             They
             never
             concern
             themselves
             with
             examining
             the
             Qualification
             of
             Arguments
             ,
             or
             what
             Proofs
             Conclude
             ,
             what
             not
             ;
             but
             content
             themselves
             to
             talk
             
               rawly
               ,
               prettily
            
             ,
             and
             plausibly
             .
             'T
             is
             not
             their
             Design
             to
             convince
             Men
             of
             Learning
             ,
             but
             to
             Over-reach
             and
             work
             upon
             the
             Weakness
             of
             the
             Ignorant
             .
             Whence
             follows
             that
             ,
             since
             no
             Proof
             can
             be
             even
             pretended
             competent
             to
             break
             Church-Communion
             ,
             but
             such
             as
             is
             evidenty
             Conclusive
             ,
             or
             Demonstrative
             ,
             and
             they
             neither
             produce
             ,
             nor
             profess
             to
             bring
             any
             sue●
             ,
             their
             Reasons
             ought
             not
             to
             weigh
             with
             any
             Man
             of
             Sense
             ,
             so
             as
             to
             make
             
             him
             ,
             for
             their
             sake
             ,
             hazard
             the
             Guilt
             of
             Schism
             .
          
           
             5.
             
             They
             ought
             to
             consider
             next
             ,
             when
             they
             have
             left
             the
             Particular
             Church
             in
             which
             they
             were
             ,
             and
             in
             which
             there
             are
             Church-Governours
             ,
             and
             a
             great
             Body
             of
             Christians
             with
             whom
             they
             do
             joyn
             in
             Faith
             ,
             Prayer
             ,
             Sacraments
             ,
             Discipline
             ,
             and
             other
             Spiritual
             Duties
             ;
             with
             what
             Church-Governours
             ,
             and
             what
             Body
             of
             Men
             they
             will
             joyn
             in
             Prayer
             ,
             and
             such
             Devout
             Offices
             .
             Can
             a
             few
             Men
             scatter'd
             here
             and
             there
             ,
             who
             sculk
             in
             Corners
             ,
             do
             not
             own
             themselves
             openly
             ,
             nor
             barefacedly
             protest
             and
             preach
             against
             this
             Doctrine
             ,
             which
             (
             if
             False
             )
             is
             so
             manifestly
             Idolatrous
             ;
             can
             ,
             I
             say
             ,
             such
             a
             Rope
             of
             Sand
             ,
             such
             an
             Unconnected
             Multitude
             ,
             who
             thus
             let
             GOD's
             Honour
             go
             to
             wrack
             ,
             have
             the
             Face
             ,
             or
             the
             
               least
               show
            
             of
             a
             Church
             ?
             With
             whom
             then
             will
             these
             New
             Proselytes
             joyn
             hemselves
             in
             Prayet
             ,
             Sacraments
             ,
             Church-Government
             ,
             and
             other
             such
             Concerns
             ?
             This
             is
             so
             shameful
             to
             their
             pretended
             Church
             ,
             that
             though
             't
             is
             against
             all
             Conscience
             and
             Sense
             ,
             they
             are
             content
             to
             joyn
             in
             Prayer
             and
             other
             Religious
             Duties
             with
             our
             Churches
             ,
             (
             though
             themselves
             must
             hold
             them
             most
             abominably
             Idolatrous
             )
             rather
             than
             make
             a
             ridiculous
             show
             of
             their
             own
             Party
             alone
             .
             Perhaps
             too
             ,
             Interest
             and
             Indemnity
             are
             two
             powerful
             Motives
             to
             induce
             them
             to
             this
             Brotherly
             Compliance
             and
             Correspondence
             :
             For
             such
             Men
             do
             not
             use
             to
             be
             guilty
             of
             such
             a
             Zeal
             for
             
               GOD's
               Honour
            
             ,
             or
             for
             their
             own
             Persuasion
             ,
             as
             to
             hazard
             Martyrdom
             ,
             no
             not
             the
             less
             of
             any
             Temporal
             Advantages
             for
             GOD's
             or
             Truth
             's
             sake
             .
             They
             are
             cast
             in
             a
             new
             Mold
             from
             that
             of
             other
             good
             Christians
             ,
             and
             approach
             to
             the
             Deists
             ,
             as
             in
             other
             Prudent
             Methods
             ,
             so
             in
             this
             .
          
           
           
             6.
             
             If
             those
             Unstable
             and
             Dissatisfy'd
             Men
             say
             they
             are
             not
             able
             to
             Judge
             whether
             the
             Reasons
             they
             bring
             are
             Conclusive
             or
             no
             ;
             they
             plainly
             confess
             they
             hanker
             after
             them
             out
             of
             the
             bewitching
             Humour
             of
             Singularity
             ,
             and
             Novelty
             ;
             since
             they
             consent
             to
             alter
             their
             Former
             Faith
             upon
             such
             Reasons
             as
             they
             
               know
               not
            
             whether
             they
             be
             Good
             or
             Bad
             ,
             Solid
             or
             Aiery
             ,
             fit
             to
             be
             yeilded
             to
             or
             no
             :
             That
             is
             in
             plain
             Terms
             ,
             they
             have
             an
             Inclination
             to
             that
             Party
             ,
             but
             yet
             they
             do
             not
             well
             know
             why
             .
             If
             they
             alledge
             that
             their
             Reasons
             seem
             
               more
               easie
            
             to
             them
             than
             those
             brought
             by
             others
             :
             I
             Answer
             ,
             First
             ,
             That
             Easiness
             is
             not
             a
             sign
             of
             Truth
             .
             The
             
               Highest
               Truths
            
             ,
             especially
             those
             belonging
             to
             Spiritual
             Natures
             ,
             are
             the
             Hardest
             to
             conceive
             ,
             and
             yet
             not
             a
             jot
             the
             less
             True.
             'T
             is
             easier
             to
             conceive
             GOD
             to
             be
             a
             Body
             ,
             and
             perform
             all
             his
             Actions
             by
             Motion
             ,
             as
             we
             do
             ours
             ;
             and
             yet
             it
             is
             so
             far
             from
             True
             ,
             that
             it
             is
             a
             damnable
             Errour
             ,
             and
             destroys
             the
             Nature
             of
             the
             DEITY
             .
             Or
             rather
             it
             is
             a
             vast
             Prejudice
             against
             all
             their
             Arguments
             ,
             and
             their
             very
             Way
             of
             Arguing
             :
             For
             ,
             tho'
             
               each
               single
               word
            
             ,
             in
             which
             Faith
             was
             deliver'd
             ,
             was
             easie
             ,
             so
             that
             the
             then
             Believers
             could
             have
             a
             right
             Apprehension
             ,
             or
             Notion
             of
             what
             was
             taught
             them
             ;
             yet
             ,
             when
             the
             Point
             comes
             to
             be
             canvast
             by
             Disputation
             ,
             and
             Reasons
             produc'd
             Pro
             and
             Con
             ,
             and
             that
             the
             Point
             is
             of
             what
             passes
             in
             the
             
               Divine
               Nature
            
             ,
             which
             is
             not
             only
             Spiritual
             ,
             but
             Infinite
             ;
             't
             is
             a
             certain
             sign
             ,
             that
             ,
             if
             the
             Reasons
             either
             Party
             produces
             be
             Easie
             to
             Vulgar
             Fancies
             ;
             't
             is
             ,
             I
             say
             ,
             a
             
               most
               certain
               sign
            
             ,
             that
             they
             are
             merely
             Superficial
             ,
             and
             do
             not
             reach
             the
             Nature
             of
             so
             abstruse
             a
             Mystery
             ,
             or
             so
             
               High
               a
               Subject
            
             .
          
           
             7.
             
             They
             may
             also
             be
             made
             sensible
             how
             impossible
             it
             is
             ,
             that
             318
             Bishops
             of
             the
             Eastern
             and
             
             Western
             Churches
             should
             meet
             together
             in
             the
             First
             Council
             of
             Nice
             ;
             (
             who
             by
             their
             Station
             must
             needs
             know
             the
             Sentiment
             of
             the
             then
             Christian
             Church
             ;
             )
             and
             there
             Decree
             and
             Subscribe
             to
             the
             Doctrine
             of
             the
             Trinity
             ,
             and
             propose
             a
             Formal
             Creed
             ,
             what
             every
             Man
             ought
             to
             believe
             in
             that
             Article
             .
             Those
             Bishops
             could
             not
             be
             thought
             to
             act
             herein
             against
             their
             Conscience
             ;
             nor
             could
             any
             ever
             impeach
             their
             Sanctity
             ,
             so
             as
             to
             make
             them
             such
             a
             pack
             of
             Villains
             as
             wilfully
             to
             Damn
             themselves
             ,
             and
             all
             those
             Souls
             they
             had
             Influence
             over
             ,
             by
             Defining
             that
             a
             Creature
             was
             truly
             GOD.
             Add
             ,
             that
             neither
             could
             they
             be
             Ignorant
             of
             the
             Doctrine
             and
             Practice
             of
             the
             foregoing
             Church
             from
             Christ's
             time
             .
             Their
             Session
             was
             not
             much
             more
             than
             300
             Years
             after
             the
             Birth
             of
             our
             Saviour
             ;
             allowing
             then
             about
             30
             Years
             for
             our
             Saviour's
             Life-time
             ,
             and
             25
             (
             more
             or
             less
             )
             for
             the
             Apostles
             Lives
             after
             his
             Death
             ,
             and
             50
             for
             the
             Lives
             of
             those
             Bishops
             e're
             they
             met
             ;
             it
             was
             easie
             for
             their
             Great
             Grand-fathers
             ;
             nay
             ,
             divers
             of
             their
             Grand-fathers
             ,
             and
             also
             for
             the
             Grand-fathers
             of
             many
             in
             that
             Age
             ,
             to
             have
             liv'd
             in
             the
             times
             of
             the
             Apostles
             ;
             and
             it
             was
             utterly
             Incredible
             there
             should
             be
             such
             a
             Change
             in
             Faith
             ,
             so
             Universally
             and
             far
             spread
             ,
             and
             none
             know
             who
             first
             introduced
             it
             ,
             and
             were
             the
             chiefest
             Instruments
             in
             propagating
             it
             ;
             and
             a
             thousand
             times
             harder
             to
             conceive
             that
             it
             should
             not
             be
             vigorously
             oppos'd
             till
             Arius
             his
             time
             .
             Besides
             ,
             their
             Devotions
             ,
             and
             Adoration
             of
             Christ
             could
             not
             but
             go
             along
             with
             their
             Faith
             ;
             and
             who
             can
             without
             Madness
             imagine
             ,
             that
             an
             Universal
             Change
             of
             such
             a
             Practice
             in
             so
             high
             a
             Point
             as
             the
             joyning
             a
             
               False
               GOD
            
             with
             a
             True
             one
             ,
             a
             Creature
             with
             a
             Creatour
             ,
             in
             their
             Adoration
             ,
             could
             possibly
             
             creep
             into
             the
             World
             and
             diffuse
             itself
             over
             the
             Church
             ,
             and
             yet
             should
             never
             be
             Observ'd
             and
             Oppos'd
             ,
             when
             it
             first
             appear'd
             .
          
           
             8.
             
             Moreover
             ,
             since
             these
             Doubters
             were
             brought
             up
             amongst
             Christians
             ,
             they
             cannot
             but
             know
             how
             highly
             Faith
             ,
             Hope
             ,
             and
             Charity
             ,
             which
             were
             ever
             held
             the
             
             Best-of
             
               Supernatural
               Virtues
            
             ,
             are
             necessary
             to
             promote
             Souls
             in
             Holiness
             ,
             raise
             their
             Thoughts
             and
             Affections
             vigorously
             to
             Heaven
             ,
             and
             thence
             conduce
             to
             their
             Salvation
             .
             Wherefore
             ,
             by
             our
             former
             Discourse
             ,
             they
             must
             needs
             see
             how
             those
             Virtues
             are
             enfeebled
             ,
             and
             the
             Best
             Motives
             to
             erect
             their
             Souls
             to
             Heaven
             are
             made
             flat
             and
             Insignificant
             (
             in
             comparison
             )
             by
             the
             Denying
             this
             Mystery
             :
             And
             ,
             consequently
             ,
             since
             Errour
             can
             never
             be
             a
             Friend
             to
             Piety
             ,
             that
             that
             Tenet
             is
             True.
             Nay
             ,
             they
             must
             be
             conscious
             to
             themselves
             ,
             that
             ,
             by
             Denying
             it
             ,
             they
             bereave
             themselves
             of
             the
             most
             effectual
             Means
             to
             elevate
             their
             Souls
             to
             Hope
             and
             Love
             of
             Heaven
             ,
             which
             is
             the
             only
             Disposition
             that
             can
             bring
             them
             thither
             .
             Those
             well-meaning
             Men
             are
             born
             in
             hand
             by
             their
             Deluders
             ,
             that
             ,
             by
             dis-believing
             the
             B.
             Trinity
             ,
             it
             is
             but
             one
             Point
             they
             deny
             ;
             but
             that
             they
             may
             ,
             and
             do
             ,
             nevertheless
             ,
             stand
             right
             in
             
               all
               the
               rest
            
             .
             But
             they
             are
             Abus'd
             .
             Whoever
             denies
             the
             Trinity
             ,
             does
             ,
             by
             consequence
             ,
             deny
             
               all
               other
            
             Tenets
             ,
             and
             enervates
             all
             the
             Motives
             that
             are
             Peculiar
             to
             Christianity
             as
             such
             ,
             or
             as
             it
             superadds
             to
             the
             Law
             of
             Nature
             and
             that
             of
             Moses
             ;
             as
             might
             easily
             be
             shown
             in
             every
             Article
             of
             our
             Creed
             ,
             (
             were
             it
             Seasonable
             to
             make
             so
             long
             an
             Excursion
             ,
             )
             and
             how
             it
             is
             ,
             one
             way
             or
             other
             ,
             influenced
             by
             This.
             It
             will
             be
             objected
             ,
             That
             there
             were
             as
             great
             Saints
             in
             either
             of
             the
             former
             Laws
             as
             in
             this
             Last
             ;
             such
             as
             
               E●●●●
               ,
               Daniel
               ,
               Moses
               ,
               Elias
               ,
               David
               ,
            
             &c.
             
             I
             answer
             
             That
             there
             were
             great
             Saints
             no
             doubt
             ,
             
               now
               and
               then
            
             ,
             under
             those
             former
             States
             of
             the
             Church
             :
             ●●t
             I
             deny
             that
             that
             Sanctity
             was
             owing
             to
             the
             
               ●gena
               Elementa
            
             ,
             or
             Ordinary
             Efficacy
             and
             Doctrine
             ●●
             those
             Laws
             ;
             but
             that
             they
             had
             those
             Elevated
             ●egrees
             and
             high
             Strains
             of
             Holiness
             which
             appears
             in
             their
             Actions
             and
             Writings
             ,
             by
             Extraordinary
             Means
             ;
             viz.
             either
             from
             the
             Prophets
             who
             were
             
               Divinely
               Inspir'd
            
             ;
             or
             else
             from
             Partiiular
             Supernatural
             Providences
             ,
             (
             not
             unfrequent
             in
             those
             days
             )
             and
             not
             meerly
             from
             the
             State
             of
             the
             Mosaical
             or
             of
             the
             Natural
             Law.
             Their
             Best
             Dispositions
             for
             Heaven
             was
             their
             Faith
             and
             Hope
             in
             a
             Messiah
             to
             come
             ,
             which
             how
             dim
             and
             dark
             that
             was
             ,
             in
             comparison
             of
             what
             GOD
             has
             Reveal'd
             to
             the
             World
             after
             his
             Resurrection
             and
             Coming
             of
             the
             H.
             Ghost
             ,
             every
             Divine
             knows
             .
             I
             grant
             ,
             indeed
             ,
             That
             the
             Anti-Trinitarians
             keep
             up
             some
             
               faint
               show
            
             of
             Devotion
             ,
             by
             pretending
             a
             Creature
             was
             sent
             to
             Teach
             the
             World
             ,
             and
             Die
             ,
             Suffer
             ,
             &c.
             
             But
             ,
             I
             say
             withall
             ,
             that
             the
             Force
             and
             Energy
             of
             all
             these
             Motives
             and
             Means
             ,
             depending
             on
             ,
             and
             going
             parallel
             to
             the
             Dignity
             of
             the
             Person
             ,
             especially
             his
             
               Dying
               for
               our
               Sins
            
             ;
             it
             does
             consequently
             fall
             short
             of
             the
             Efficacy
             it
             might
             have
             ,
             as
             far
             as
             does
             the
             Majesty
             and
             Worthiness
             of
             an
             Infinite
             GOD
             and
             Creatour
             ,
             to
             the
             Vileness
             and
             Worthlesness
             (
             in
             comparison
             )
             of
             a
             
               Finite
               Creature
            
             .
          
           
             9.
             
             Those
             Unstable
             Doubters
             may
             be
             advertis'd
             ,
             that
             tho'
             they
             be
             not
             able
             to
             weigh
             the
             force
             of
             the
             Arguments
             which
             both
             sides
             produce
             ,
             yet
             GOD's
             Goodness
             has
             not
             left
             them
             destitute
             of
             Means
             ,
             suitable
             to
             their
             pitch
             ,
             to
             preserve
             them
             from
             being
             deluded
             ,
             if
             they
             will
             but
             use
             them
             ;
             which
             is
             ,
             to
             consider
             the
             Authority
             which
             the
             Writers
             
             of
             one
             Party
             and
             the
             other
             ought
             to
             have
             in
             the●●
             Esteem
             .
             Now
             ,
             there
             are
             two
             Particulars
             to
             〈◊〉
             consider'd
             in
             Learned
             Authors
             ,
             viz.
             their
             N●●ber
             and
             their
             Weight
             .
             As
             for
             the
             First
             of
             these
             their
             Number
             ,
             the
             Anti-Trinitarians
             must
             confess
             that
             taking
             the
             Whole
             Extent
             of
             the
             Church
             ,
             and
             this
             thro'
             so
             many
             Centuries
             ,
             there
             have
             been
             Innumerable
             multitudes
             of
             Bishops
             and
             Priests
             ,
             famous
             for
             their
             Knowledge
             and
             Sanctity
             ;
             and
             ,
             considering
             the
             Number
             of
             Christian
             Universities
             ,
             Ten
             thousand
             
               Doctors
               of
               Divinity
            
             ,
             and
             Men
             Eminent
             for
             Learning
             ,
             for
             One
             of
             theirs
             ;
             Who
             ,
             for
             their
             Morals
             ,
             were
             many
             of
             them
             reputed
             Saints
             ,
             and
             none
             of
             them
             held
             Impious
             or
             Careless
             of
             their
             Salvation
             .
             All
             this
             Incredible
             Multitude
             of
             Knowing
             and
             Virtuous
             Persons
             ,
             have
             held
             ,
             Ador'd
             and
             Glorify'd
             the
             H.
             
               Trinity
               of
               Persons
            
             in
             the
             
               Unity
               of
               the
            
             GODHEAD
             ;
             and
             lookt-upon
             it
             as
             a
             most
             Fundamental
             Article
             of
             all
             Christian
             Faith.
             So
             that
             in
             Number
             the
             Anti-Trinitarians
             cannot
             pretend
             their
             Learned
             Men
             bear
             any
             Proportion
             to
             ours
             .
             As
             for
             the
             Weight
             of
             their
             Authority
             ,
             it
             depends
             on
             their
             Knowledge
             and
             their
             Honesty
             .
             Allowing
             then
             both
             Parties
             to
             be
             Equal
             as
             to
             their
             Honesty
             and
             Sincerity
             ,
             and
             considering
             only
             their
             Knowledge
             :
             Tho'
             those
             Unlearned
             Persons
             I
             speak
             to
             at
             present
             ,
             (
             they
             not
             being
             Professors
             of
             Knowledge
             themselves
             ,
             )
             cannot
             be
             qualify'd
             to
             judge
             directly
             ,
             which
             Party
             is
             
               more
               Knowing
            
             ;
             yet
             they
             are
             Capable
             of
             so
             much
             Sense
             as
             to
             reflect
             ,
             that
             if
             the
             Learned
             Men
             who
             deny
             a
             Trinity
             be
             comparatively
             so
             
               very
               Few
            
             in
             Number
             ,
             they
             must
             be
             Superabundant
             in
             Weight
             ,
             that
             is
             ,
             exceedingly
             
               more
               knowing
            
             than
             the
             Christian
             Party
             was
             :
             For
             ,
             otherwise
             ,
             the
             Vast
             over-proportion
             
             in
             Number
             ,
             must
             ,
             in
             such
             men's
             Esteem
             ,
             necessa●●ly
             sink
             the
             Ballance
             to
             the
             Christian's
             side
             :
             Na●●re
             having
             given
             them
             so
             much
             Sense
             as
             to
             see
             ●vidently
             ,
             that
             where
             the
             Quality
             is
             Equal
             in
             both
             ,
             the
             Quantity
             must
             clearly
             carry
             the
             
               Advantage
               ▪
            
             Now
             ,
             what
             
               one
               Man
            
             of
             those
             
               very
               Few
            
             (
             comparatively
             )
             which
             they
             can
             pretend
             to
             ,
             can
             they
             name
             ,
             who
             has
             been
             such
             a
             
               Monster
               of
               Learning
            
             in
             comparison
             of
             this
             Innumerable
             multitude
             of
             Christian
             
               Bishops
               ,
               Fathers
            
             ,
             and
             
               Profest
               Doctors
            
             ,
             that
             they
             are
             all
             to
             be
             held
             Dunces
             in
             comparison
             of
             Him
             ?
             What
             are
             the
             Productions
             ,
             where
             are
             the
             Books
             that
             Prodigious
             Man
             has
             Writ
             ,
             which
             have
             rais'd
             him
             to
             that
             Transcendent
             Reputation
             in
             the
             World
             ,
             that
             all
             our
             Doctors
             ,
             who
             have
             been
             by
             Indifferent
             men
             (
             to
             say
             no
             more
             )
             
               held
               to
               be
            
             Men
             
               very
               Eminent
            
             for
             their
             Learning
             ,
             ought
             ,
             all
             of
             them
             to
             be
             accounted
             
               Block
               beads
            
             ,
             if
             compar'd
             with
             his
             Peerless
             Parts
             ?
             None
             such
             was
             ever
             heard
             of
             ;
             and
             I
             believe
             themselves
             will
             not
             think
             it
             for
             the
             Interest
             of
             their
             Credit
             to
             
               name
               any
               such
            
             .
             Wherefore
             ,
             it
             is
             obvious
             for
             any
             man
             of
             Ordinary
             Prudence
             to
             discern
             that
             the
             Weight
             of
             the
             Authority
             of
             their
             Learned
             Men
             is
             far
             from
             being
             considerable
             ;
             and
             thence
             conclude
             ,
             that
             the
             Vast
             Number
             of
             our
             Learned
             Bishops
             ,
             Professors
             ,
             and
             Doctors
             ,
             ought
             ,
             in
             their
             Esteem
             ,
             to
             outweigh
             ,
             beyond
             any
             comparison
             ,
             the
             Adverse
             Party
             .
          
           
             10.
             
             If
             they
             have
             ,
             or
             ever
             had
             ,
             any
             such
             Paragon
             of
             Learning
             to
             produce
             ,
             let
             them
             approve
             him
             to
             be
             such
             by
             bringing
             some
             
               one
               Demonstration
            
             of
             his
             against
             our
             Doctrine
             of
             the
             B.
             
               Trinity
               .
               One
            
             Single
             Demonstration
             ,
             as
             I
             told
             them
             above
             ,
             deduc't
             from
             Undeniable
             Principles
             ,
             stood
             to
             ,
             and
             maintain'd
             by
             Reducing
             it
             to
             Evident
             Grounds
             ,
             
             would
             do
             the
             whole
             Business
             ,
             and
             save
             much
             Pro●fusion
             of
             Ink-shed
             .
             But
             ,
             alas
             !
             they
             are
             ,
             an●
             have
             been
             so
             far
             from
             bringing
             any
             ,
             that
             I
             could
             never
             discern
             they
             ever
             aym'd
             at
             it
             ,
             or
             so
             much
             as
             knew
             what
             a
             Demonstration
             meant
             .
             Their
             utmost
             Ambition
             is
             to
             give
             their
             sleight
             Discourses
             a
             Glossy
             Outward
             Appearance
             ,
             (
             for
             Superficial
             Talk
             best
             takes
             with
             weak
             People
             )
             and
             if
             they
             can
             but
             make
             it
             look
             Probable
             by
             alluding
             Texts
             ,
             or
             Sprucing
             it
             up
             with
             a
             little
             smooth
             Rhetorick
             ,
             and
             such
             Baubles
             as
             Nonsense
             needs
             to
             adorn
             and
             recommend
             it
             ,
             they
             think
             their
             work
             is
             done
             ,
             and
             they
             have
             perform'd
             Wonders
             .
          
           
             11.
             
             This
             leads
             us
             to
             their
             pretence
             ,
             That
             Scripture
             is
             clearly
             for
             them
             ;
             that
             is
             ,
             that
             they
             brag
             they
             hit
             on
             the
             
               right
               Sense
            
             of
             it
             better
             than
             the
             Christian
             Party
             ;
             And
             ,
             it
             must
             be
             allow'd
             ,
             that
             they
             have
             a
             peculiar
             Dexterity
             in
             giving
             a
             
               Plausible
               Turn
            
             to
             the
             
               Plainest
               Texts
            
             ,
             by
             study'd
             Allusions
             of
             one
             Place
             to
             another
             ;
             which
             ,
             especially
             ,
             if
             it
             be
             New
             ,
             and
             not
             observ'd
             formerly
             ,
             is
             able
             to
             delude
             the
             Ignorant
             .
             But
             an
             easie
             Antidote
             will
             secure
             any
             Man
             of
             an
             Ordinary
             size
             of
             Wit
             from
             being
             infected
             with
             this
             quaint
             Stratagem
             .
             It
             were
             easie
             to
             show
             that
             he
             must
             be
             a
             Man
             of
             
               Universal
               Learning
            
             who
             is
             qualify'd
             to
             be
             a
             
               consummate
               Interpreter
            
             of
             the
             several
             places
             of
             Scripture
             ,
             as
             they
             profess
             themselves
             to
             be
             .
             He
             must
             be
             well
             verst
             in
             the
             Oriental
             Languages
             ,
             an
             Excellent
             Critick
             ,
             a
             great
             Chronologist
             ,
             well
             acquainted
             with
             the
             Sense
             of
             Antiquity
             ,
             and
             even
             of
             their
             Customs
             ,
             their
             Proverbs
             ,
             Phrases
             or
             Manners
             of
             speaking
             ;
             He
             must
             be
             a
             good
             Logician
             to
             observe
             the
             Tenour
             or
             Connexion
             of
             the
             Context
             ,
             and
             thence
             able
             to
             discern
             whether
             the
             Alluded
             places
             
             ●…
             taken
             in
             the
             same
             precise
             Sense
             ;
             without
             which
             ●he
             Allusion
             of
             them
             to
             one
             another
             is
             ridiculous
             ,
             ●mproper
             and
             insignificant
             .
             He
             must
             be
             a
             good
             Natural
             Philosopher
             and
             Metaphysician
             ,
             otherwise
             those
             Passages
             which
             speak
             of
             Spiritual
             Natures
             ,
             ●f
             understood
             Literally
             ,
             will
             lead
             them
             into
             most
             Dangerous
             Mistakes
             .
             Lastly
             ,
             He
             must
             be
             a
             good
             
               Speculative
               Divine
            
             ,
             to
             consider
             the
             Drift
             and
             Nature
             of
             
               Reveal'd
               Faith
            
             ,
             and
             the
             End
             why
             it
             was
             told
             us
             ;
             and
             thence
             the
             Proportion
             those
             Means
             have
             to
             compass
             that
             End
             ;
             a
             Point
             particularly
             Useful
             for
             Pastors
             who
             are
             to
             guide
             Souls
             in
             the
             Paths
             that
             lead
             to
             Heaven
             ,
             and
             breed
             them
             up
             so
             as
             to
             attain
             Eternal
             Happiness
             ,
             &c.
             
             Now
             ,
             it
             is
             manifest
             ,
             that
             those
             Vulgar
             Understandings
             ,
             to
             whom
             we
             address
             this
             Discourse
             ,
             are
             not
             capable
             of
             any
             of
             these
             ;
             nor
             ,
             consequently
             ,
             can
             they
             determine
             who
             has
             these
             Qualifications
             ,
             or
             follows
             these
             Rules
             exactly
             :
             Yet
             ,
             there
             is
             none
             of
             them
             so
             Ignorant
             ,
             but
             he
             knows
             very
             certainly
             ,
             that
             
               No
               Man
               can
               compass
               an
               End
               without
               the
               Means
               to
               it
               :
            
             nor
             ,
             can
             be
             able
             to
             compass
             it
             better
             without
             having
             Better
             Means
             .
             Let
             then
             the
             Right
             Interpretation
             of
             Scripture
             be
             the
             End
             aym'd
             at
             ;
             The
             Means
             to
             perform
             this
             ,
             or
             atchieve
             this
             End
             ,
             must
             either
             be
             Supernatural
             or
             Natural
             ;
             and
             unless
             they
             can
             show
             their
             Advantage
             in
             one
             of
             these
             Means
             ,
             they
             cannot
             pretend
             to
             persuade
             any
             man
             of
             Common
             Sense
             to
             believe
             them
             .
             To
             the
             former
             of
             these
             Means
             they
             do
             not
             pretend
             ;
             and
             ,
             if
             they
             did
             ,
             they
             must
             show
             some
             Supernatural
             outward
             Sign
             to
             justifie
             their
             Claim
             :
             For
             ,
             otherwise
             ,
             since
             no
             man
             can
             see
             what
             passes
             within
             their
             Souls
             ,
             none
             can
             have
             any
             reason
             to
             believe
             they
             have
             
               any
               such
            
             .
             If
             they
             say
             ,
             they
             have
             Better
             
             Natural
             Means
             ,
             it
             will
             lie
             upon
             them
             to
             pro●…
             it
             ;
             and
             how
             will
             they
             evince
             it
             ,
             or
             
               make
               it
            
             〈…〉
             that
             they
             are
             so
             singularly
             furnisht
             with
             tho●●
             Natural
             or
             Human
             Means
             as
             to
             
               out
               strip
            
             so
             clearly
             and
             surpass
             the
             Innumerable
             Multitudes
             of
             Christian
             Doctors
             and
             Professors
             in
             many
             Learn●●
             Universities
             ,
             and
             for
             
               so
               many
               Ages
            
             .
             Our
             Men
             have
             been
             Professors
             of
             the
             
               Sacred
               Languages
            
             ,
             they
             have
             spent
             many
             years
             in
             Perusing
             the
             Fathers
             and
             Ancient
             Commentators
             ,
             they
             are
             most
             Exact
             Criticks
             ,
             nay
             ,
             so
             far
             as
             to
             have
             writ
             divers
             Volumes
             on
             that
             Subject
             .
             They
             have
             been
             held
             Eminent
             in
             Logick
             ,
             and
             in
             all
             sorts
             of
             Philosophy
             and
             Divinity
             ,
             &c.
             and
             the
             same
             may
             be
             said
             of
             whatever
             other
             Humane
             Skill
             ,
             Art
             or
             Science
             ,
             the
             Others
             can
             pretend
             to
             .
             How
             then
             will
             the
             Anti-Trinitarians
             make
             it
             appear
             ,
             that
             they
             have
             better
             Natural
             Means
             of
             Interpreting
             Scripture
             than
             the
             Christian
             Church
             and
             her
             Members
             have
             had
             ,
             and
             still
             have
             ?
             And
             ,
             if
             they
             cannot
             
               make
               out
            
             they
             have
             
               better
               Means
            
             for
             interpreting
             Scripture
             ,
             What
             man
             will
             be
             so
             sottish
             as
             to
             believe
             them
             they
             
               better
               Interpret
            
             it
             ,
             meerly
             because
             they
             say
             they
             do
             ?
             For
             't
             is
             here
             supposed
             ,
             those
             unlearned
             Persons
             are
             not
             qualify'd
             to
             judge
             of
             the
             Allegations
             on
             both
             sides
             ,
             which
             are
             made
             pro
             and
             con
             .
          
           
             12.
             
             Lest
             it
             should
             be
             pretended
             ,
             as
             some
             Deists
             do
             ,
             That
             the
             Apostles
             out
             of
             over-respect
             to
             their
             Master
             would
             needs
             make
             him
             a
             GOD
             ;
             and
             ,
             to
             make
             that
             Tenet
             current
             Sense
             ,
             invented
             a
             
               Trinity
               of
               Persons
            
             ,
             of
             which
             each
             should
             be
             GOD
             ;
             or
             ,
             (
             as
             the
             Arians
             and
             Socinians
             say
             )
             that
             the
             Christian
             Church
             introduced
             it
             sinee
             ;
             To
             beat
             down
             this
             Calumny
             ,
             those
             Unlearned
             and
             Credulous
             Men
             may
             ask
             them
             ,
             how
             this
             could
             be
             ,
             since
             both
             
             many
             Learned
             Jews
             ,
             and
             even
             some
             Wiser
             Heathens
             acknowledg'd
             a
             Trinity
             in
             GOD
             :
             As
             to
             ●he
             Jews
             ,
             it
             is
             shown
             at
             large
             from
             their
             own
             Authors
             ,
             in
             that
             Excellent
             Treatise
             ,
             Entituled
             ,
             
               A
               Short
               and
               Easie
               Method
               with
               the
               DEISTS
               ,
               with
               a
               Second
               Part
               to
               the
               IEWS
               ,
            
             from
             Pag.
             209.
             to
             224.
             
             And
             as
             for
             the
             Heathens
             ,
             I
             hapt
             to
             reside
             some
             time
             at
             Amsterdam
             in
             the
             year
             1678.
             where
             I
             converst
             very
             frequently
             with
             
               Christophorus
               Sandii
               Sandius
            
             ,
             the
             famous
             Modern
             Writer
             for
             the
             Arians
             .
             Of
             whom
             ,
             by
             the
             way
             ,
             to
             give
             the
             Reader
             some
             account
             .
             He
             was
             a
             Man
             of
             a
             quick
             Conceit
             ,
             and
             nimble
             Wit
             ;
             his
             Talent
             lay
             in
             catching
             at
             little
             Expressions
             ,
             snatcht
             out
             of
             Authors
             here
             and
             here
             ,
             and
             improving
             them
             dexterously
             to
             his
             Advantage
             ;
             but
             otherwise
             he
             seem'd
             quite
             destitute
             of
             Logick
             ,
             or
             any
             other
             
               Philosophical
               Science
            
             .
             Hence
             ,
             he
             was
             a
             very
             
               Weak
               Reasoner
            
             ,
             a
             
               Rash
               Concluder
            
             ,
             and
             incapable
             of
             Arguing
             from
             
               any
               Principles
            
             ,
             which
             he
             quite
             disregarded
             and
             sleighted
             .
             What
             concerns
             my
             purpose
             is
             ,
             that
             he
             show'd
             me
             divers
             Citations
             which
             he
             had
             pickt
             up
             out
             of
             Heathen
             Authors
             ,
             in
             which
             they
             own'd
             a
             Trinity
             ;
             and
             would
             needs
             pretend
             that
             the
             Christian
             Church
             had
             borrow'd
             (
             forsooth
             )
             that
             Tenet
             ,
             among
             other
             Superstitions
             ,
             from
             the
             Heathens
             .
             I
             told
             him
             ,
             that
             this
             made
             against
             himself
             ,
             and
             rather
             argu●d
             that
             
               all
               Mankind
            
             ,
             who
             reflected
             deeply
             upon
             the
             Essence
             of
             a
             Spiritual
             Nature
             ,
             especially
             if
             they
             held
             it
             to
             be
             Infinite
             ,
             had
             some
             rude
             Sentiments
             of
             a
             Trinity
             ;
             or
             perhaps
             ,
             that
             some
             few
             Iews
             might
             have
             it
             from
             some
             Persons
             that
             were
             Englighten'd
             after
             a
             special
             manner
             ,
             and
             that
             the
             Heathens
             had
             it
             ●●om
             Them.
             I
             wish
             my
             Recommendation
             might
             prevail
             with
             some
             Learned
             Man
             of
             our
             
             Universities
             ,
             where
             they
             have
             plentiful
             Libraries
             ,
             to
             confute
             that
             Book
             of
             his
             ;
             in
             compiling
             which
             ,
             I
             could
             discern
             by
             his
             Discourse
             ,
             he
             had
             been
             assisted
             by
             his
             whole
             Party
             ,
             inspecting
             Libraries
             in
             divers
             Countries
             ,
             and
             picking
             out
             what
             they
             could
             find
             to
             their
             Advantage
             .
             I
             believe
             they
             will
             find
             it
             wants
             no
             Insincerity
             ;
             a
             judicious
             Friend
             of
             mine
             ,
             whom
             I
             intreated
             to
             peruse
             it
             ,
             having
             (
             as
             he
             told
             me
             )
             discover'd
             much
             foul
             Play
             in
             divers
             Places
             .
          
           
             13.
             
             The
             same
             Unlearned
             Readers
             may
             also
             be
             admonisht
             that
             they
             ought
             not
             to
             read
             ,
             or
             at
             least
             heed
             such
             Books
             ;
             lest
             wading
             too
             rashly
             
               out
               of
               their
               Depth
            
             ,
             they
             come
             to
             Sink
             .
             For
             ,
             since
             such
             Books
             pretend
             to
             show
             ,
             that
             the
             Tenet
             of
             the
             Trinity
             is
             full
             of
             Contradictions
             ,
             and
             such
             Readers
             are
             not
             skill'd
             ,
             nor
             are
             
               able
               to
               know
            
             ,
             how
             many
             Requisites
             do
             go
             to
             a
             Contradiction
             ;
             it
             is
             manifest
             they
             wrong
             their
             Reason
             by
             over-weening
             ,
             or
             taking
             upon
             them
             to
             judge
             of
             a
             Point
             of
             which
             they
             are
             Ignorant
             what
             the
             very
             Terms
             mean.
             
          
           
             14.
             
             Yet
             ,
             if
             they
             have
             good
             Mother-Wits
             ,
             they
             may
             be
             made
             to
             a
             great
             degree
             capable
             of
             Discerning
             the
             Folly
             and
             False
             Reasoning
             of
             such
             sleight
             Discoursers
             .
             It
             will
             not
             be
             hard
             to
             make
             such
             Men
             see
             there
             can
             be
             no
             Contradiction
             unless
             we
             Affirm
             and
             Deny
             
               in
               the
               same
            
             Respect
             .
             
               V.
               g.
            
             That
             there
             is
             no
             Contradiction
             to
             say
             ,
             that
             a
             Table
             is
             Three
             according
             to
             the
             Notion
             or
             Respect
             of
             such
             a
             Figure
             call'd
             a
             Corner
             ,
             or
             Three-corner'd
             ;
             and
             yet
             is
             but
             One
             according
             to
             that
             Respect
             ,
             call'd
             a
             Table
             ,
             or
             but
             
               One
               Table
            
             :
             Or
             ,
             that
             a
             Man
             who
             is
             a
             Father
             ,
             a
             Son
             ,
             and
             a
             Husband
             may
             be
             Three
             according
             to
             that
             Respect
             or
             Notion
             call'd
             Relation
             ,
             or
             have
             
               Three
               Relations
            
             in
             
             him
             ,
             and
             yet
             ,
             be
             but
             One
             ,
             according
             to
             the
             Notion
             of
             Thing
             ,
             or
             but
             
               One
               Man.
            
             Which
             done
             ,
             let
             but
             the
             several
             Notions
             or
             Respects
             that
             belong
             to
             this
             Mystery
             be
             Distinguish'd
             ;
             (
             by
             Confounding
             which
             those
             Men
             do
             pretend
             to
             show
             it
             Contradictious
             ;
             )
             and
             a
             little
             Instruction
             will
             let
             them
             see
             plainly
             ,
             that
             ,
             at
             least
             many
             of
             their
             Objections
             ,
             if
             not
             all
             ,
             are
             merely
             Frivolous
             and
             Insignificant
             .
          
           
             15.
             
             To
             make
             this
             sink
             better
             into
             their
             Apprehension
             ,
             it
             were
             not
             amiss
             to
             Instance
             in
             some
             one
             Paragraph
             of
             the
             aforesaid
             
               Letter
               ,
               concerning
               the
               Trinity
               and
               Athanasian
               Creed
               .
            
             Wee
             'll
             take
             one
             of
             the
             shortest
             ,
             but
             withall
             the
             Pithiest
             and
             Shrewdest
             in
             their
             way
             of
             Arguing
             .
             'T
             is
             found
             ,
             p.
             7.
             
             Col.
             2.
             in
             these
             Words
             ,
             [
             
               If
               the
               Father
               is
               an
               Infinite
               All-perfect
               Being
               ;
               and
               ,
               if
               the
               Son
               is
               Distinct
               from
               the
               Father
               ;
               he
               must
               ,
               if
               he
               be
               a
            
             GOD
             ,
             
               be
               a
               Distinct
               Infinite
               All-perfect
               Being
               ;
               for
               the
               same
               Being
               can
               be
               no
               way
               Distinct
               from
               its
               self
               :
               And
               ,
               certainly
               ,
               two
               Distinct
               All-perfect
               Beings
               are
               two
               Distinct
            
             GODS
             .
             ]
             How
             currently
             and
             smoothly
             this
             glides
             over
             the
             Fancy
             :
             Yet
             ,
             when
             examin'd
             ,
             and
             brought
             to
             the
             Test
             ,
             it
             will
             appear
             by
             and
             by
             ,
             that
             't
             is
             so
             incomparably
             Weak
             and
             Silly
             ,
             that
             't
             is
             scarce
             possible
             to
             croud
             
               more
               Nonsence
            
             into
             so
             narrow
             a
             Room
             .
             Which
             I
             show
             thus
             .
          
           
             16.
             
             'T
             is
             acknowledg'd
             ,
             
               the
               Father
               is
               an
               Infinite
               All-perfect
               Being
            
             ;
             for
             he
             has
             the
             Divine
             Nature
             in
             Him
             ,
             which
             is
             
               Infinitely
               Perfect
            
             ,
             or
             truly
             GOD.
             He
             Proceeds
             .
             [
             
               and
               if
               the
               Son
               is
               Distinct
               from
               the
               Father
               .
            
             ]
             In
             what
             Sense
             ,
             I
             beseech
             him
             ,
             or
             according
             to
             what
             Notion
             or
             Respect
             do
             we
             hold
             He
             is
             Distinct
             ?
             In
             that
             of
             Being
             ?
             Not
             one
             Man
             in
             GOD's
             Church
             ever
             said
             it
             .
             What
             we
             hold
             and
             maintain
             is
             ,
             that
             He
             is
             only
             Distinct
             from
             Him
             according
             
             to
             that
             Notion
             or
             Respect
             calld
             ,
             
               Relation
               ▪
            
             And
             what
             Man
             so
             stupid
             as
             not
             to
             see
             that
             what
             differs
             only
             in
             Relation
             ,
             may
             be
             the
             same
             Many
             or
             the
             same
             Being
             still
             ?
             A
             Man
             is
             Marry'd
             ,
             and
             has
             never
             a
             Child
             ;
             and
             then
             he
             is
             a
             [
             Man
             ]
             but
             is
             [
             
               not
               a
               Father
            
             ]
             Afterwards
             ,
             he
             has
             a
             Son
             ,
             and
             then
             he
             is
             a
             Father
             ;
             and
             yet
             he
             is
             the
             
               same
               Man
            
             ,
             or
             the
             
               same
               Being
            
             he
             was
             :
             though
             ,
             
               to
               be
               a
               Father
            
             ,
             and
             
               not
               to
               be
               a
               Father
            
             ,
             abstractedly
             conceiv'd
             ,
             be
             Contradictories
             .
             It
             follows
             ,
             [
             and
             therefore
             ,
             
               he
               must
               if
               he
               be
               a
            
             GOD
             ,
             
               be
               a
               Distinct
               All
               perfect
               Being
               .
            
             ]
             And
             why
             must
             this
             follow
             ,
             when
             the
             Distinction
             affects
             the
             GODHEAD
             ,
             only
             according
             to
             that
             Respect
             called
             Relation
             ;
             and
             not
             according
             to
             that
             Respect
             called
             Essence
             ,
             or
             according
             to
             the
             GODHEAD
             it self
             ,
             or
             the
             Divine
             Nature
             .
             'T
             is
             strange
             that
             these
             Men
             cannot
             Reflect
             that
             ,
             when
             we
             say
             ,
             [
             God
             
               knows
               Himself
            
             ]
             ,
             or
             ,
             which
             is
             the
             same
             ,
             [
             GOD
             
               ●i
               known
               by
               Himself
            
             ]
             what
             's
             mean't
             by
             Knower
             ,
             and
             Known
             ,
             do
             formally
             signifie
             the
             Relation
             ;
             and
             the
             word
             [
             GOD
             ,
             ]
             and
             which
             is
             the
             same
             ,
             [
             Himself
             ]
             do
             signifie
             the
             GODHEAD
             ,
             or
             the
             
               same
               Infinite
               All-perfect
               Being
            
             in
             Both.
             But
             the
             Reason
             he
             
               gives
               for
               this
               Consequence
            
             ,
             exprest
             in
             the
             words
             ,
             [
             
               For
               the
               same
               Being
               can
               be
               no
               ways
               Distinct
               from
               it self
            
             ]
             is
             such
             a
             most
             Profound
             piece
             of
             Ignorance
             ,
             that
             't
             is
             Unparallell'd
             .
             Indeed
             ,
             a
             being
             can
             be
             
               no
               ways
               Distinct
               from
               it self
            
             ,
             under
             the
             Notion
             of
             Being
             ;
             for
             this
             were
             
               to
               be
               the
               same
               Being
            
             ,
             and
             
               not
               to
               be
               the
               same
               Being
            
             ;
             but
             that
             it
             can
             be
             
               no
               ways
            
             (
             as
             he
             says
             )
             
               Distinct
               from
               it self
            
             ,
             but
             it
             must
             have
             a
             Different
             Being
             ,
             is
             against
             our
             Common
             Notions
             ,
             the
             Common
             Language
             ,
             and
             the
             Common
             Sense
             of
             all
             Mankind
             .
             A
             Child
             is
             the
             
               same
               THING
            
             ,
             or
             the
             
               same
               BEING
            
             ,
             when
             it
             is
             grown
             up
             to
             be
             a
             Man
             ;
             wherefore
             this
             same
             
             Being
             which
             is
             now
             a
             Perfect
             ,
             or
             ●ipe
             Man
             ,
             is
             now
             Distinct
             from
             
               its
               self
            
             ,
             according
             to
             its
             Quantity
             ,
             which
             is
             
               One
               Way
            
             of
             being
             
               Distinct
               from
               its
            
             former
             self
             .
             The
             same
             Man
             was
             yesterday
             in
             Health
             ,
             and
             now
             is
             Sick
             ;
             and
             therefore
             he
             is
             Distinct
             ,
             or
             Different
             from
             himself
             according
             to
             those
             Qualities
             ;
             which
             is
             
               Another
               Way
            
             .
             He
             was
             before
             
               no
               Father
            
             ,
             and
             now
             
               is
               a
               Father
            
             ;
             therefore
             he
             is
             Distnct
             from
             his
             former
             self
             ,
             according
             to
             the
             Notion
             or
             Respect
             of
             RELATION
             ,
             which
             is
             a
             
               Third
               Way
            
             ;
             and
             yet
             ,
             all
             this
             while
             ,
             he
             is
             the
             self-same
             in
             respect
             of
             his
             Be●ng
             .
             Innumerable
             are
             the
             particular
             Ways
             ,
             Endless
             are
             the
             Instances
             that
             might
             be
             given
             ,
             how
             the
             
               same
               Thing
            
             ,
             or
             Being
             ,
             might
             differ
             from
             its
             self
             in
             some
             other
             Respect
             than
             that
             of
             Being
             ,
             and
             therefore
             must
             still
             remain
             the
             
               same
               Being
            
             .
             Wherefore
             this
             Universal
             Thesis
             that
             [
             The
             same
             Being
             can
             
               no
               ways
               be
               Distinct
               from
               its
               self
            
             ]
             is
             confutable
             by
             the
             dullest
             Sophister
             who
             ever
             heard
             of
             ,
             and
             understood
             the
             
               Ten
               Predicaments
            
             ,
             which
             are
             the
             common
             Heads
             that
             contain
             all
             the
             several
             Notions
             .
             Respects
             ,
             or
             Considerations
             which
             we
             may
             make
             of
             the
             
               same
               Thing
            
             ,
             or
             the
             
               same
               Being
            
             .
             But
             these
             Gentlemen
             Discourse
             as
             if
             there
             were
             but
             One
             Predicament
             ,
             viz.
             that
             of
             Substance
             ,
             or
             Being
             ,
             and
             they
             have
             either
             
             Cashier'd
             or
             else
             had
             ,
             for
             hast
             ,
             quite
             forgot
             the
             other
             Nine
             .
             And
             is
             such
             a
             shallow
             Pamphlet
             ,
             a
             fit
             Present
             for
             the
             
               Learned
               Divines
               of
               the
               Universities
            
             !
          
           
             17.
             
             Let
             us
             put
             a
             Parallel
             to
             this
             Discourse
             .
             Imagine
             then
             Peter
             were
             both
             a
             Father
             and
             a
             Son
             ,
             in
             respect
             of
             his
             Different
             Correlates
             ;
             these
             Gentlemen
             will
             undertake
             to
             prove
             plainly
             ,
             that
             he
             must
             therefore
             be
             
               Two
               Men
            
             thus
             .
             [
             If
             this
             Father
             be
             a
             Rational
             Creature
             ,
             and
             the
             Notion
             of
             Son
             be
             
             Distinct
             from
             that
             of
             Father
             ;
             then
             Peter
             ,
             if
             he
             be
             a
             Man
             ,
             must
             be
             a
             Distinct
             Rational
             Creature
             ,
             for
             the
             same
             Being
             can
             be
             
               no
               ways
            
             Distinct
             from
             it self
             ,
             and
             certainly
             two
             Distinct
             Rational
             Creatures
             are
             
               Two
               Men.
            
             ]
             The
             Parallel
             is
             his
             own
             Discourse
             put
             in
             the
             very
             Tenour
             he
             laid
             it
             .
             Only
             we
             put
             the
             [
             Notion
             ]
             or
             Respect
             of
             Son
             to
             be
             Distinct
             from
             that
             of
             Father
             ,
             because
             we
             speak
             of
             them
             (
             as
             we
             ought
             )
             precisely
             and
             formally
             according
             to
             such
             or
             
               such
               respects
            
             ;
             and
             not
             materially
             ;
             for
             ,
             so
             consider'd
             ,
             they
             are
             all
             Identify'd
             with
             the
             DEITY
             ;
             whence
             ,
             St.
             Austin
             in
             his
             Books
             
               De
               Trinitate
            
             ,
             when
             he
             names
             Deus
             ,
             adds
             immediately
             
               id
               est
               ,
               Trinitas
            
             ;
             and
             these
             men
             know
             well
             that
             't
             is
             our
             constant
             Profession
             ,
             that
             the
             Trinity
             is
             no
             otherwise
             to
             be
             Worshipt
             than
             in
             the
             Unity
             of
             the
             Godhead
             .
          
           
             18.
             
             Thus
             these
             Gentlemen
             by
             their
             New
             No-Logick
             ,
             have
             prov'd
             Peter
             to
             be
             
               two
               Men
            
             ,
             and
             to
             have
             two
             Individual
             Natures
             in
             him
             ,
             because
             he
             has
             two
             different
             Relations
             ;
             which
             kind
             of
             Respect
             call'd
             Relations
             ,
             since
             (
             if
             we
             take
             the
             whole
             Extent
             of
             that
             Notion
             and
             all
             the
             Particulars
             under
             it
             )
             we
             acquire
             and
             lose
             a
             hundred
             times
             a
             day
             in
             one
             kind
             or
             other
             ,
             no
             one
             Being
             in
             Nature
             would
             be
             constantly
             the
             same
             ,
             but
             must
             be
             perpetually
             multiply'd
             into
             the
             Lord
             knows
             
               how
               many
            
             Beings
             or
             Things
             .
          
           
             19.
             
             But
             the
             main
             Point
             is
             ,
             That
             our
             Question
             is
             not
             whether
             the
             same
             thing
             can
             be
             any
             way
             Distinct
             from
             it's
             self
             ;
             ●ut
             ,
             whether
             the
             Same
             Thing
             
               may
               not
            
             ,
             and
             
               does
               not
            
             ,
             Ground
             and
             Verify
             many
             Conceptions
             or
             Respects
             of
             divers
             kinds
             ;
             as
             is
             shown
             in
             my
             First
             Preliminary
             ;
             and
             ,
             whether
             it
             does
             hence
             follow
             ,
             that
             if
             we
             affirm
             that
             it
             is
             One
             according
             to
             One
             of
             those
             Respects
             ,
             and
             yet
             Three
             
             according
             to
             Another
             of
             those
             Respects
             ,
             there
             can
             be
             ,
             in
             that
             case
             ,
             any
             show
             of
             a
             Contradiction
             ,
             which
             is
             the
             Affirming
             and
             Denying
             of
             it
             according
             to
             the
             
               Same
               Respect
            
             .
             This
             ,
             is
             the
             true
             Point
             ,
             which
             these
             Objectors
             never
             touch
             nor
             heed
             ;
             but
             ,
             instead
             of
             Distinguishing
             those
             several
             Respects
             ,
             they
             jumble
             them
             all
             together
             confusedly
             ;
             and
             then
             ,
             when
             they
             have
             thus
             
               shuffled
               away
            
             the
             true
             Question
             ,
             they
             pretend
             to
             Decide
             that
             which
             they
             have
             not
             Toucht
             ,
             (
             perhaps
             never
             Thought
             of
             it
             ,
             )
             by
             an
             Untoward
             and
             Aukwa●d
             way
             of
             Arguing
             by
             Ifs
             ;
             of
             which
             we
             have
             here
             no
             less
             than
             Three
             in
             
               Four
               Lines
            
             .
          
           
             20.
             
             My
             last
             Advice
             to
             those
             Dissatisfy'd
             Gentlemen
             ,
             is
             ,
             Than
             they
             would
             be
             so
             True
             to
             their
             own
             Reason
             ,
             as
             not
             to
             fancy
             themselves
             competent
             Iudges
             of
             what
             they
             cannot
             but
             know
             they
             are
             not
             able
             to
             decide
             ;
             no●
             undertake
             to
             
               sound
               Depths
            
             which
             are
             beyond
             the
             Length
             of
             their
             
               short
               Line
            
             ;
             nor
             be
             inveigled
             to
             apprehend
             that
             those
             most
             sublime
             Points
             that
             concern
             what
             passes
             within
             the
             DEITY
             it self
             ,
             must
             (
             when
             it
             comes
             to
             be
             Debated
             or
             Explicated
             )
             be
             as
             plain
             and
             familiar
             to
             every
             Ordinary
             Understanding
             as
             a
             piece
             of
             a
             Romance
             .
             'T
             is
             the
             greatest
             Policy
             of
             those
             Men
             ,
             in
             gaining
             Proselytes
             ,
             to
             spread
             about
             their
             Pamphlets
             among
             the
             Vulgar
             ,
             and
             to
             persuade
             them
             that
             what
             's
             True
             must
             needs
             be
             Easie
             ,
             (
             as
             to
             which
             Flam
             every
             Man
             who
             has
             study'd
             the
             Mathematicks
             is
             able
             to
             undeceive
             them
             )
             and
             so
             make
             them
             Iudges
             of
             the
             Controversie
             ;
             which
             is
             very
             gratifying
             to
             Original
             Sin
             ,
             and
             to
             our
             Innate
             Pride
             ,
             the
             Effect
             of
             it
             .
             And
             ,
             if
             once
             they
             can
             bring
             them
             to
             swallow
             this
             bait
             ,
             and
             embrace
             this
             Erroneous
             Principle
             of
             over-weening
             ,
             they
             are
             
             sure
             they
             are
             caught
             .
             For
             ,
             then
             ,
             they
             have
             no
             more
             to
             do
             but
             to
             propose
             to
             them
             some
             pretty
             superficial
             Tri●●es
             ,
             which
             if
             examin'd
             by
             True
             Principles
             ,
             have
             not
             a
             grain
             of
             Sense
             in
             them
             ;
             and
             yet
             ,
             being
             suteable
             to
             the
             pitch
             of
             weak
             Understandings
             ,
             are
             very
             Plausible
             and
             Taking
             ,
             and
             they
             presently
             hold
             themselves
             well
             appay'd
             .
             By
             this
             means
             also
             they
             are
             brought
             to
             undervalue
             and
             contemn
             all
             Learned
             Discourses
             which
             go
             the
             bottom
             of
             the
             subject
             in
             hand
             ;
             because
             they
             are
             not
             at
             the
             first
             sight
             so
             easily
             intelligible
             to
             their
             Low
             Capacities
             .
          
           
             Thus
             I
             have
             endeavour'd
             both
             to
             satisfie
             Learned
             Readers
             ,
             how
             this
             most
             Holy
             and
             Fundamental
             Article
             of
             Christian
             Faith
             is
             Explicable
             ,
             according
             to
             True
             Principles
             of
             Reason
             working
             upon
             our
             
               Natural
               Notions
            
             ;
             and
             also
             to
             Establish
             the
             Unlearned
             from
             the
             Delusions
             of
             those
             ,
             who
             ,
             while
             they
             oppose
             it
             ,
             renounce
             Faith
             and
             Reason
             both
             .
             Which
             done
             ,
             I
             have
             no
             more
             to
             do
             but
             to
             recommend
             them
             to
             GOD
             the
             FATHER
             who
             Created
             ,
             and
             Preserves
             us
             ;
             to
             GOD
             the
             SON
             who
             Redeem'd
             and
             Enlightens
             us
             ;
             and
             to
             GOD
             the
             
               HOLY
               SPIRIT
            
             who
             Sanctifies
             and
             Comforts
             us
             .
             To
             all
             whom
             ,
             as
             being
             One
             GOD
             ,
             Blessed
             for
             Evermore
             ,
             be
             ascrib'd
             all
             Honour
             and
             Glory
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           ERRATA
           .
        
         
           
             EP.
             Ded.
             P.
          
           6.
           
           L.
           2.
           these
           does
           ,
           p.
           10.
           l.
           5.
           only
           True
           ,
           
             Pref.
             p.
          
           2.
           l.
           27.
           if
           she
           ,
           p.
           24.
           l.
           11.
           by
           their
           ,
           p
           ,
           26.
           l.
           21.
           
           Judiciousness
           .
           
             Book
             ,
             P.
          
           8.
           l.
           24.
           
           Alter'd
           ,
           p.
           57.
           l.
           4.
           
           Bodies
           ,
           l.
           24.
           dele
           at
           ,
           p.
           75.
           l.
           21.
           
           Form
           or
           
             Act
             ,
             p.
          
           81.
           l.
           8.
           
             in
             the
             Margin
          
           ,
           thence
           ,
           p.
           90.
           l.
           32.
           is
           it
           ,
           p.
           96.
           l.
           20.
           eum
           ,
           p.
           112.
           l.
           33.
           can
           exist
           ,
           p.
           116.
           l.
           2.
           
           Individuums
           ,
           p.
           123.
           l.
           30.
           
             in
             the
             Margin
          
           ,
           such
           a
           Nature
           ,
           p.
           218.
           l
           ,
           15.
           being
           there
           ,
           p.
           131.
           l.
           22.
           tuo
           scribuntur
           ,
           p.
           140.
           l.
           23.
           is
           in
           a
           manner
           ,
           p.
           204.
           l.
           20.
           
             in
             the
             Margin
             ,
             Chap.
          
           7.
           p.
           257.
           l.
           23.
           it
           in
           ,
           p.
           310.
           l.
           16.
           
           
             Encyclopaedia
             ,
             p.
          
           318.
           l.
           29.
           
             similes
             ei
             ,
             p.
          
           323.
           l.
           29.
           refunded
           into
           ,
           p.
           331.
           l.
           1.
           
             could
             be
             ,
             p.
          
           347.
           l.
           5.
           that
           Chance
           ,
           p.
           405.
           l.
           5.
           particular
           Supposita
           ,
           p.
           407.
           l.
           5
           ,
           6.
           depute
           ,
           p.
           427.
           l.
           21.
           as
           does
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A59250-e25330
           
             POWER
             and
             ACT
             are
             Natural
             or
             Common
             Notions
             .
          
           
             That
             there
             are
             Three
             sorts
             of
             each
             .
          
           
             That
             the
             First
             sort
             of
             Power
             belongs
             to
             all
             Things
             but
             the
             
               First
               Being
            
             .
          
           
             And
             is
             Essential
             to
             them
             .
          
           
             Hence
             the
             Definition
             of
             Created
             Ens
             is
             ,
             
               That
               which
               is
               capable
               of
               Being
               .
            
          
           
             That
             this
             Power
             consists
             in
             ▪
             it's
             Possibility
             ,
             or
             
               Non-Repugnance
               to
               Being
            
             .
          
           
             What
             Metaphysieal
             UNITY
             is
             .
          
           
             The
             Essences
             of
             Things
             are
             ,
             Antecedently
             to
             their
             Existence
             ,
             in
             the
             
               Divine
               Intellect
            
             .
          
           
             Hence
             the
             Cartesian
             Doctrine
             leaves
             no
             Ens
             in
             the
             world
             .
          
           
             How
             the
             Essences
             of
             Things
             are
             in
             the
             
               Divine
               Understanding
            
             .
          
           
             And
             how
             they
             are
             said
             to
             be
             Eternal
             .
          
           
             In
             what
             consists
             Metaphysical
             VERITY
             .
          
           
             Hence
             the
             First
             Formal
             Truths
             a●e
             
               Identical
               Propositions
            
             .
          
           
             Of
             which
             there
             are
             only
             Two
             sorts
             .
          
           
             Why
             some
             Propositions
             are
             said
             to
             be
             
               aeternae
               veritatis
            
             .
          
           
             The
             Second
             sort
             of
             Power
             respects
             not
             the
             Notion
             of
             Existence
             ,
             but
             the
             Notion
             of
             Thing
             .
          
           
             In
             what
             Sence
             Bodies
             are
             said
             to
             be
             Compounded
             of
             this
             Power
             ,
             and
             its
             Act.
             
          
           
             This
             Second
             Power
             ,
             Matter
             ,
             is
             the
             sole
             Ground
             of
             all
             Mutability
             .
          
           
             Hence
             
               Pure
               Acts
            
             are
             Immutable
             .
          
           
             The
             Third
             sort
             of
             Power
             respects
             
               Accidental
               Acts.
            
             
          
           
             Which
             ,
             tho'
             not
             properly
             Things
             ,
             have
             yet
             Analogical
             Essences
             .
          
           
             What
             Metaphysical
             Divisibility
             and
             Composition
             are
             .
          
           
             Which
             clears
             Objections
             against
             the
             
               B.
               Trinity
            
             ,
             and
             against
             the
             Mystery
             of
             the
             Incarnation
             also
             .
          
           
             The
             Difference
             between
             Logical
             and
             Metaphysical
             Abstraction
             .
          
           
             That
             Excellent
             and
             Useful
             Maxim
             ,
             That
             
               [
               There
               are
               no
               Actual
               Parts
               in
               any
               Compound
               whatever
               ]
            
             Defended
             and
             Explicated
             .
          
           
             The
             Ground
             and
             Reason
             of
             that
             Maxim
             ,
             
               [
               Actiones
               &
               Passiones
               sunt
               Suppositorum
               .
               ]
            
          
           
             Hence
             the
             Cartesians
             destroy
             the
             Notions
             of
             Unum
             and
             
               Ens
               ▪
            
          
           
             The
             Proper
             Metaphysical
             Partt
             of
             Body
             ,
             are
             Matter
             and
             Form.
             
          
           
             The
             Possibility
             or
             Essence
             of
             a
             Body
             consists
             in
             the
             Agreeableness
             of
             its
             Matter
             and
             Form.
             
          
           
             That
             there
             is
             no
             Real
             or
             
               Actual
               Distinction
            
             in
             ●n
             any
             Ens
             whatsoever
             .
          
           
             How
             many
             sorts
             of
             Entities
             are
             Possible
             to
             be
             Created
             .
          
           
             Existence
             is
             the
             Ultimate
             Act
             of
             Ens.
             
          
           
             Wherefore
             Existence
             is
             rather
             to
             be
             call'd
             Actuality
             ,
             than
             Act.
             
          
           
             That
             there
             is
             a
             GOD.
             
          
           
             The
             Method
             ,
             how
             GOD's
             Providence
             gave
             us
             our
             Elements
             of
             Knowledge
             .
          
           
             And
             ripen'd
             our
             Knowledge
             afterwards
             .
          
           
             What
             Encouragement
             our
             present
             Acquests
             have
             given
             us
             .
          
           
             What
             assured
             Hopes
             we
             have
             of
             Success
             in
             our
             Quest
             of
             Science
             ,
             if
             we
             ground
             our
             Discourse
             on
             the
             Natures
             of
             the
             Things
             made
             by
             the
             First
             Being
             .
          
           
             All
             Concrete
             Notious
             include
             some
             Form
             that
             constitutes
             them
             such
             .
          
           
             The
             Form
             of
             Ens
             is
             Essence
             .
          
           
             The
             Essences
             of
             
               Pure
               Acts
            
             consists
             in
             
               Actual
               Knowledge
            
             .
          
           
             Yet
             they
             are
             Potential
             to
             the
             Act
             of
             Existence
             .
          
           
             The
             Essence
             of
             Body
             is
             c●●●●ly
             taken
             from
             its
             Form.
             
          
           
             Yet
             not
             only
             ,
             but
             from
             the
             Matter
             also
             .
          
           
             Quantitative
             and
             Not-Quantitative
             ,
             are
             not
             the
             Proper
             Differences
             that
             constitute
             Body
             and
             Spirit
             .
          
           
             The
             Essence
             of
             the
             
               FIRST
               MATTER
            
             of
             the
             Cartesians
             cannot
             consist
             in
             
               only
               Extension
            
             .
          
           
             Nor
             in
             Extension
             and
             Impenetrability
             together
             .
          
           
             Every
             Body
             is
             essentially
             a
             Distinct
             
               Part
               of
               Nature
            
             .
          
           
             Wherefore
             't
             is
             ordain'd
             for
             some
             Proper
             and
             Primary
             Operation
             in
             Nature
             .
          
           
             Wherefore
             ,
             whatever
             fits
             ▪
             it
             for
             this
             Primary
             Operation
             ,
             constitutes
             it
             .
          
           
             *
             See
             
               B.
               4.
               
               Med.
            
             last
             .
          
           
             In
             this
             Fitness
             to
             perform
             its
             Primary
             Operation
             consists
             it's
             Metaphysical
             GOODNESS
             .
          
           
             Every
             Body
             is
             essentially
             an
             Instrument
             .
          
           
             The
             Essential
             Difference
             of
             Body
             is
             chiefly
             taken
             from
             it's
             Action
             .
          
           
             The
             Modes
             or
             Accidents
             that
             make
             Bodies
             thus
             Fit
             ,
             are
             it
             's
             
               Essential
               Form.
            
             
          
           
             But
             the
             Thing
             must
             retain
             that
             Complexion
             of
             Accidents
             for
             some
             time
             .
          
           
             Divisibility
             in
             Common
             cannot
             constitute
             any
             Body
             .
          
           
             More
             and
             Less
             of
             Divisibility
             ,
             may
             .
          
           
             One
             or
             Two
             different
             Accidents
             may
             constitute
             the
             Simplest
             Bodies
             .
          
           
             Wherefore
             the
             Elements
             are
             constituted
             by
             Density
             and
             Rarity
             .
          
           
             *
             
               See
               B.
            
             4.
             
             §.
             6.
             
          
           
             The
             Elements
             were
             thus
             constituted
             
               at
               first
            
             ;
             tho'
             perhaps
             there
             
               are
               not
            
             any
             such
             now
             .
          
           
             *
             
               See
               B.
            
             4.
             
             §.
             8.
             
          
           
             Hence
             the
             Cartesian
             ,
             First
             Matter
             ,
             which
             they
             put
             neither
             to
             be
             Rare
             nor
             Dense
             ,
             is
             a
             Chimera
             .
          
           
             What
             we
             have
             gain'd
             by
             our
             Speculation
             hitherto
             .
          
           
             The
             Reason
             why
             we
             Discourse
             of
             Abstract
             Notions
             ;
             and
             of
             the
             vast
             Advantage
             it
             yields
             .
          
           
             It
             can
             scarce
             be
             imagin'd
             that
             there
             are
             now
             any
             
               Pure
               Elements
            
             ,
             farther
             prov'd
             .
          
           
             How
             First-Mixt
             Bodies
             may
             be
             conceiv'd
             to
             be
             made
             .
          
           
             The
             
               Essential
               Form
            
             of
             First-Mixt
             Bodies
             .
          
           
             And
             their
             Essences
             .
          
           
             The
             Second
             sort
             of
             Mixt
             Bodies
             .
          
           
             The
             Third
             sort
             of
             Mixts
             .
          
           
             The
             Fourth
             sort
             of
             Mixts
             .
          
           
             What
             other
             Accidents
             are
             superadded
             to
             make
             variety
             of
             Mixts
             and
             Demixts
             .
          
           
             Yet
             Rarity
             and
             Density
             are
             the
             Principal
             and
             most
             Intrinsecal
             .
          
           
             Hence
             the
             Corpuscularians
             can
             give
             no
             account
             of
             the
             
               Intrinsecal
               Constitution
            
             of
             any
             Natural
             Body
             .
          
           
             Of
             the
             several
             sorts
             of
             Demixts
             .
          
           
             The
             Ground
             of
             Sensible
             Qualities
             .
          
           
             Of
             Imperfect
             Mixts
             .
          
           
             Of
             Living
             Bodies
             .
          
           
             Of
             Vegetables
             .
          
           
             The
             Primary
             Operation
             of
             Vegetables
             .
          
           
             The
             Form
             of
             Vegetables
             .
          
           
             The
             Essences
             of
             Animals
             .
          
           
             Their
             Primary
             Operation
             .
          
           
             What
             Animal
             is
             most
             Perfect
             in
             it's
             Kind
             .
          
           
             What
             has
             been
             prov'd
             hitherto
             ,
             recapitulated
             .
          
           
             The
             Excellency
             of
             Metaphysicks
             ;
             and
             the
             Sublime
             way
             of
             discoursing
             ,
             peculiar
             to
             it
             .
          
           
             What
             sleight
             ways
             of
             Discoursing
             some
             others
             affect
             .
          
           
             What
             is
             our
             Duty
             ,
             as
             we
             are
             Rational
             Creatures
             .
          
           
             MAN
             is
             
               One
               Thing
            
             made
             up
             of
             Soul
             and
             Body
             .
          
           
             Therefore
             the
             Soul
             and
             Body
             are
             ,
             here
             ,
             only
             
               Potential
               Parts
            
             .
          
           
             Therefore
             Neither
             Part
             can
             Operate
             Alone
             .
          
           
             Which
             Ground●
             that
             Excellent
             Maxim
             ,
             
               [
               Actiones
               &
               Passiones
               sunt
               Suppositorum
               ]
            
          
           
             Hence
             the
             Christian
             Tenet
             of
             the
             Incarnation
             ,
             is
             Agreeable
             to
             Right
             Reason
             .
          
           
             Of
             the
             Form
             or
             Act
             of
             Man
             ,
             as
             he
             is
             Man.
             
          
           
             Both
             ●arts
             concurr
             to
             every
             Operation
             of
             Man
             ,
             as
             he
             is
             Man.
             
          
           
             Hence
             ,
             every
             Notion
             has
             a
             Phantasm
             accompanying
             it
             .
          
           
             Of
             the
             Total
             Form
             of
             Man.
             
          
           
             What
             chiefly
             ,
             in
             both
             these
             Parts
             ,
             distinguishes
             Man
             from
             all
             other
             Things
             .
          
           
             Hence
             all
             Pretence
             of
             GOD
             
               voluntary
               Annexing
            
             ,
             is
             Unphilosophical
             and
             Groundless
             .
          
           
             Hence
             the
             Mens
             is
             not
             the
             Man.
             
          
           
             The
             Soul's
             manner
             of
             Existing
             and
             Operating
             ,
             here
             ,
             is
             ,
             in
             part
             ,
             Corporeal
             .
          
           
             The
             Primary
             Operation
             of
             Man
             is
             Reasoning
             .
          
           
             The
             Attainment
             of
             Truth
             is
             the
             Perfection
             of
             Man's
             Understanding
             .
          
           
             The
             Knowledge
             of
             Truth
             ,
             which
             thus
             perf●cts
             Man
             ,
             must
             be
             Evident
             .
          
           
             Probability
             perfects
             no
             Man.
             
          
           
             Nor
             the
             improving
             his
             Memory
             or
             Fancy
             .
          
           
             The
             promoting
             Evident
             Truth
             is
             the
             Noblest
             Action
             of
             Man.
             
          
           
             Hence
             Errour
             is
             the
             greatest
             Depravation
             of
             Man's
             Nature
             .
          
           
             The
             Essence
             of
             Man
             is
             Rationality
             .
          
           
             And
             distinguishes
             him
             from
             Angels
             and
             Brutes
             .
          
           
             Hence
             
               [
               Animal
               Rationale
            
             ]
             is
             his
             true
             Definition
             .
          
           
             In
             Rationality
             are
             included
             the
             Powers
             of
             Apprehending
             and
             Judging
             .
          
           
             As
             also
             the
             Power
             of
             receiving
             
               Simple
               Apprehensions
            
             ,
             by
             Impressions
             from
             Objects
             ▪
             transmitted
             them
             to
             the
             Brain
             .
          
           
             The
             Power
             of
             Reflecting
             is
             also
             an
             Essential
             Property
             of
             Man.
             
          
           
             The
             Soul
             acquires
             Knowledge
             by
             Impressions
             from
             Objects
             ,
             on
             their
             Senses
             .
          
           
             First
             Proof
             .
          
           
             Second
             Proof
             .
          
           
             Third
             Proof
             .
          
           
             Fourth
             Proof
             .
          
           
             Fifth
             Proof
             .
          
           
             Sixth
             Proof
             .
          
           
             Seventh
             Proof
             .
          
           
             Eighth
             Proof
             .
          
           
             That
             the
             Soul
             cannot
             Elicit
             Ideas
             out
             of
             her self
             ,
             from
             many
             heads
             .
          
           
             That
             the
             Position
             ,
             which
             makes
             the
             Soul
             and
             Body
             
               Two
               Things
            
             ,
             hinders
             the
             Right
             Explication
             of
             Christian
             Faith.
             
          
           
             This
             Tenet
             makes
             overy
             Man
             to
             be
             a
             Monstrous
             Chimera
             .
          
           
             That
             the
             Pre-existence
             of
             Souls
             is
             a
             Senseless
             Conceit
             ,
             and
             Impossible
             .
          
           
             So
             is
             the
             Pythagorean
             Transmigration
             .
          
           
             That
             't
             is
             a
             Folly
             to
             ask
             ,
             how
             the
             Soul
             and
             Body
             came
             to
             be
             United
             .
          
           
             The
             Rational
             Progress
             ,
             and
             Immediate
             Steps
             of
             our
             Thoughts
             hitherto
             .
          
           
             Why
             it
             was
             necessary
             such
             a
             Creature
             as
             MAN
             should
             be
             made
             .
          
           
             By
             what
             means
             GOD's
             Infinite
             Wisdom
             contriv'd
             the
             Union
             of
             the
             Soul
             and
             Body
             in
             
               one
               Thing
            
             .
          
           
             The
             Condition
             of
             our
             Soul
             here
             ,
             laid
             open
             .
          
           
             How
             the
             Coalition
             of
             the
             Soul
             and
             Body
             into
             one
             Ens
             ,
             agrees
             with
             Principles
             of
             Reason
             .
          
           
             What
             Errors
             and
             Absurditics
             have
             sprung
             out
             of
             the
             contrary
             Opinion
             .
          
           
             That
             only
             Individuals
             are
             properly
             THINGS
             .
          
           
             And
             ,
             therefore
             only
             Individual
             Essences
             are
             properly
             ESSENCES
             .
          
           
             Yet
             we
             can
             discourse
             more
             clearly
             of
             the
             
               Common
               Essences
            
             than
             we
             can
             of
             the
             Individual
             ones
             .
          
           
             There
             go
             more
             Accidents
             to
             constitute
             the
             Individuum
             ,
             than
             there
             goes
             to
             constitute
             the
             Common
             Essences
             .
          
           
             Thts
             Complexion
             of
             Accidents
             is
             the
             
               most
               Perfect
               Act
            
             next
             ▪
             c●
             that
             of
             Existence
             .
          
           
             Hence
             't
             is
             demonstrated
             ,
             that
             to
             give
             Existence
             is
             above
             the
             Power
             of
             Natural
             Causes
             ,
             and
             Peculiar
             to
             GOD.
             
          
           
             There
             must
             be
             some
             Instant
             in
             which
             the
             Individual
             first
             
               begins
               to
               be
            
             .
          
           
             This
             Complexion
             of
             Accidents
             is
             Essential
             to
             the
             New
             Individuum
             .
          
           
             Therefore
             it
             is
             the
             Essential
             or
             Substantial
             FORM
             of
             the
             Individual
             Compound
             .
          
           
             Those
             Accidents
             that
             accrue
             afterwards
             are
             Accidentals
             ,
          
           
             To
             be
             an
             Individuum
             ,
             some
             degree
             of
             Constancy
             ,
             Permanency
             or
             Stability
             is
             requir'd
             .
          
           
             Which
             Existence
             ,
             supervening
             ,
             does
             establish
             .
          
           
             The
             twisting
             the
             results
             of
             so
             many
             various
             Causes
             into
             one
             Individuum
             ,
             argues
             the
             Design
             of
             an
             All-comprehending
             ▪
             Providence
             .
          
           
             This
             Complexion
             of
             Accidents
             can
             never
             be
             eradicated
             ,
             while
             the
             Individuum
             continues
             .
          
           
             And
             gives
             the
             Compound
             a
             Different
             Genius
             and
             Natural
             Propension
             .
          
           
             Existence
             can
             with
             no
             shew
             of
             Reason
             be
             pretended
             to
             be
             the
             Principle
             of
             Individuation
             .
          
           
             The
             Distinction
             between
             the
             Notions
             of
             a
             Subsistent
             Thing
             ,
             or
             a
             Suppositum
             ,
             and
             the
             Notion
             of
             an
             Individual
             Ens
             ,
             clearly
             manifested
             .
          
           
             How
             and
             when
             the
             Individuality
             is
             ●…
             .
          
           
             The
             First
             Rule
             how
             to
             know
             this
             .
          
           
             The
             Second
             Rule
             .
          
           
             The
             Third
             Rule
             .
          
           
             Hence
             every
             Simple
             Division
             of
             the
             Matter
             in
             Living
             Things
             ,
             changes
             not
             the
             Individuation
             .
          
           
             Much
             less
             in
             Man.
             
          
           
             When
             the
             Individuation
             is
             lost
             in
             Simple
             Bodies
             .
          
           
             When
             in
             First-Mixt
             Bodies
             .
          
           
             When
             in
             Demixts
             .
          
           
             When
             in
             Homogeneous
             Bodies
             .
          
           
             When
             ,
             in
             very
             Heterogeneous
             or
             Organical
             Bodies
             .
          
           
             Two
             contradistinct
             Natures
             may
             Compound
             
               One
               Thing
            
             .
          
           
             And
             the
             Human
             
               Na
               ture
            
             may
             subsist
             in
             the
             Divine
             Suppositum
             .
          
           
             Yet
             those
             Natures
             and
             their
             Properties
             will
             remain
             Unmingled
             ;
             and
             not
             Confounded
             ,
             as
             some
             Eutychians
             imagin'd
             .
          
           
             Yet
             ,
             all
             the
             Actions
             and
             Passions
             must
             be
             attributed
             to
             the
             Suppositum
             ,
             tho'
             
               according
               to
               such
               in
               Nature
            
             ;
             contrary
             to
             what
             Nestorius
             fancy'd
             .
          
           
             Hence
             ,
             lastly
             ,
             there
             is
             no
             shew
             of
             Contradiction
             that
             GOD
             should
             be
             Three
             according
             the
             Notion
             of
             
               [
               Person
               ]
            
             ,
             and
             yet
             but
             One
             ,
             according
             to
             the
             Respect
             of
             his
             Essence
             or
             Nature
             .
          
           
             A
             large
             Explication
             of
             some
             Grounds
             ,
             very
             Useful
             to
             take
             o●f
             all
             Shadow
             of
             Contradiction
             from
             divers
             Chief
             Mysteries
             of
             
               Christian
               Faith
            
             ;
             and
             to
             show
             how
             Consonant
             they
             are
             to
             the
             most
             Exact
             Rules
             of
             
               Right
               Reason
            
             .
          
           
             How
             impossible
             it
             is
             to
             know
             perfectly
             all
             that
             belongs
             to
             our
             Individuality
             .
          
           
             By
             what
             wonderful
             and
             Untraceable
             Ways
             GOD's
             Providence
             has
             brought
             about
             our
             Individuation
             .
          
           
             And
             has
             given
             us
             all
             our
             knowledge
             ,
             and
             other
             Endowments
             .
          
           
             How
             little
             our
             best
             Performance
             contributed
             to
             the
             Acquisition
             of
             them
             .
          
           
             And
             how
             little
             the
             most
             Knowing
             or
             Best
             Man
             has
             to
             be
             Proud
             of
             the
             most
             Estimable
             Actions
             GOD
             has
             done
             by
             him
             .
          
           
             That
             we
             ought
             to
             comply
             with
             the
             Designs
             of
             our
             Great
             Cretour
             ;
             and
             ,
             by
             what
             means
             this
             may
             be
             best
             accomplisht
             .
          
           
             1.
             Preliminary
             
          
           
             We
             cannot
             but
             have
             different
             Conceptions
             of
             the
             Parts
             of
             Man.
             
          
           
             And
             ,
             consequently
             of
             every
             Operation
             of
             his
             ,
             as
             he
             is
             Man.
             
          
           
             That
             we
             must
             examin
             ,
             whether
             there
             be
             anything
             in
             Man
             ,
             according
             to
             his
             Soul
             ,
             which
             is
             above
             Quantity
             or
             Matter
             .
          
           
             That
             there
             are
             Three
             Distinct
             Operations
             of
             Man
             as
             he
             is
             Intellective
             .
          
           
             The
             Notion
             of
             
               [
               Ens
            
             ]
             or
             
               [
               Thing
            
             ]
             is
             Indifferent
             to
             Actual
             Being
             ,
             or
             Not-Being
             .
          
           
             Every
             Form
             that
             is
             in
             any
             Subject
             ,
             must
             denominate
             it
             to
             be
             formally
             such
             as
             it self
             is
             .
          
           
             A
             Notion
             may
             either
             be
             consider'd
             Subjectively
             ,
             or
             Objectively
             .
          
           
             Every
             Object
             of
             our
             Knowledge
             must
             either
             be
             the
             Thing
             it self
             ,
             ās
             in
             the
             Mind
             ,
             or
             something
             that
             is
             
               like
               it
            
             .
          
           
             That
             Notions
             ,
             undrrstood
             Objectively
             ,
             are
             the
             Things
             themselves
             ,
             as
             in
             the
             Mind
             ;
             and
             not
             meer
             Similitudes
             of
             them
             ;
             Prov'd
             unanswerably
             .
          
           
             Prov'd
             Unanswerably
             by
             the
             Concession
             of
             the
             Ideists
             themselves
             ,
             that
             the
             
               Thing
               it self
            
             must
             be
             in
             th●
             Mind
             .
          
           
             In
             what
             Sense
             ,
             
               [
               Every
               [
               Like
               ]
               is
               not
               the
               Same
               ,
               ]
            
             is
             verify'd
             .
          
           
             Hence
             ,
             every
             Inadequate
             Notion
             we
             have
             of
             the
             Thing
             ,
             is
             of
             the
             Whole
             Thing
             Confusedly
             and
             Materially
             ;
             tho'
             it
             be
             only
             of
             one
             Metaphysical
             Part
             ,
             or
             Considerability
             of
             it
             ,
             Distinctly
             and
             Formally
             .
          
           
             A
             Third
             Unanswerable
             Proof
             ,
             that
             the
             
               Thing
               it self
            
             must
             be
             in
             our
             Mind
             when
             we
             know
             it
             .
          
           
             The
             Author's
             Reason
             why
             he
             builds
             upon
             this
             Thesis
             ,
             that
             the
             
               Thing
               it self
            
             is
             in
             the
             Soul
             when
             she
             knows
             it
             .
          
           
             The
             Reasons
             why
             some
             others
             are
             backward
             to
             Assent
             to
             it
             .
          
           
             Notwithstanding
             ,
             the
             Immortality
             of
             the
             Soul
             may
             be
             Evinced
             ,
             tho●
             This
             Thesis
             were
             wav'd
             .
          
           
             §.
             1.
             Demonstration
          
           
             
               Dem.
               I.
            
             Because
             her
             Operations
             and
             Objects
             are
             receiv'd
             in
             her
             after
             an
             Indivisible
             manner
             .
          
           
             *
             See
             
               Solid
               Philosophy
            
             Asserted
             ,
             Reflexion
             9.
             
             S.
             7.
             
          
           
             
               Dem.
               II.
            
             Because
             th●
             Capacity
             of
             the
             Soul
             is
             Infinite
             .
          
           
             
               Demon.
               III.
            
             Because
             she
             has
             Other
             Natures
             in
             her
             ,
             without
             Altering
             her
             own
             .
          
           
             
               Demon.
               IV.
            
             From
             her
             having
             Things
             and
             Modes
             in
             her
             
               as
               others
            
             ;
             or
             as
             not
             belonging
             to
             her
             own
             Nature
             .
          
           
             
               Demon.
               V.
            
             Because
             the
             Contrary
             Thesis
             is
             opposite
             to
             the
             Natural
             Notions
             of
             
               all
               Mankind
            
             .
          
           
             Existence
             is
             the
             Absolute
             Notion
             ;
             and
             all
             the
             rest
             ●re
             Respective
             .
          
           
             
               Dem.
               VI.
            
             Because
             she
             has
             the
             No
             tion
             of
             
               [
               Existence
            
             ]
             in
             her
             ,
             which
             is
             every
             way
             Indivisible
             .
          
           
             That
             the
             Soul
             has
             
               Actual
               Respects
            
             in
             her
             .
          
           
             This
             Demonstration
             enforced
             .
          
           
             
               Dem.
               VIII
            
             .
             Because
             she
             has
             the
             Notions
             or
             Natures
             of
             Vast
             Quantities
             in
             her
             ;
             which
             't
             is
             impossible
             they
             should
             be
             there
             Themselves
             ,
             as
             they
             are
             in
             Matter
             ;
             or
             any
             
               Material
               Resemblances
            
             of
             them
             .
          
           
             
               Dem.
               IX
            
             .
             Because
             the
             Parts
             of
             Motion
             are
             perfectly
             Distinct
             and
             Determinate
             in
             the
             Soul
             ,
             which
             are
             utterly
             Undistinguisht
             as
             they
             are
             in
             Material
             Nature
             .
          
           
             
               Dem.
               X.
            
             Because
             the
             Soul
             has
             in
             her
             Past
             and
             Future
             Parts
             of
             Time
             Present
             at
             once
             .
          
           
             
               Dem.
               XI
            
             .
             Because
             the
             Soul
             can
             
               tye
               together
            
             as
             many
             Singulars
             as
             she
             pleases
             ,
             in
             the
             Notion
             of
             
               One
               Number
            
             ;
             of
             which
             the
             Fancy
             has
             no
             Material
             Resemblance
             .
          
           
             
               Dem.
               XII
            
             .
             Because
             Sensible
             Qualities
             ,
             tho'
             Innumerable
             ,
             and
             contrary
             to
             one
             another
             ,
             are
             in
             the
             Soul
             without
             Disordering
             her
             in
             the
             least
             .
          
           
             
               Dem.
               XIII
            
             .
             Because
             those
             Sensible
             Qualities
             do
             not
             fight
             and
             expel
             one
             another
             ;
             as
             they
             must
             ,
             were
             their
             Subject
             made
             of
             Matter
             .
          
           
             
               Dem
               XIV
            
             .
             Because
             Innumerable
             multitudes
             of
             Various
             and
             Large
             Figures
             are
             in
             the
             Soul
             
               at
               once
            
             .
          
           
             
               Demon.
               XV.
            
             Because
             the
             Soul
             has
             in
             her
             Universal
             Notions
             .
          
           
             
               Dem.
               XVI
            
             .
             B●the
             Thing
             is
             in
             and
             by
             the
             Soul
             Divided
             in-into
             such
             Parts
             ,
             as
             Material
             Division
             cannot
             reach
             
          
           
             
               Demon.
               XVII
            
             .
             Because
             the
             Composition
             the
             Soul
             makes
             afterwards
             of
             these
             thus-Divided
             Parts
             is
             impossible
             to
             be
             perform'd
             by
             a
             Material
             Agent
             .
          
           
             Hence
             is
             seen
             the
             Reason
             why
             Angels
             do
             not
             thus
             Compound
             and
             Divide
             .
          
           
             
               Demon.
               XVIII
            
             .
             Because
             what
             is
             meant
             by
             the
             Copula
             [
             it
             ,
             ]
             which
             is
             us'd
             in
             all
             our
             Affirmative
             Judgments
             ,
             cannot
             possibly
             be
             so
             much
             as
             Shadow'd
             or
             Represented
             by
             any
             Material
             Similitude
             .
          
           
             
               De●●●
               .
               XIX
            
             .
             Because
             the
             Connexion
             of
             the
             ●●●clusion
             with
             Right
             Premisses
             is
             ●●●e
             the
             Force
             of
             all
             Nature
             or
             ●atter
             ,
             and
             Im●●●●le
             to
             b●
             
               Solv'd
               ●●
               Broken.
            
             
          
           
             
               Demon.
               XX.
            
             Because
             all
             the
             Notions
             the
             Soul
             has
             ,
             are
             Concise
             and
             Exact
             ,
             even
             to
             an
             Indivisible
             .
          
           
             
               Demon.
               XXI
            
             .
             Because
             the
             Soul
             is
             a
             
               Pure
               Act
            
             ,
             and
             therefore
             Immaterial
             .
          
           
             
               Demon.
               XXII
            
             .
             Because
             the
             Soul
             gives
             a
             kind
             of
             Being
             to
             Non-Entities
             and
             Chimeraes
             ,
             which
             can
             have
             no
             Existence
             in
             Nature
             .
          
           
             How
             some
             do
             mistake
             the
             Nature
             of
             the
             Indivisibility
             attributed
             to
             the
             Soul.
             
          
           
             The
             Proper
             and
             True
             Sense
             in
             which
             a
             Spirit
             is
             said
             to
             be
             Indivisible
             .
          
           
             That
             't
             is
             consonant
             to
             the
             Nature
             of
             the
             Subject
             that
             the
             Soul
             should
             contain
             Corporeal
             Nature
             ,
             and
             it
             's
             Modes
             ,
             Indivisibly
             .
          
           
             In
             what
             Sense
             we
             are
             to
             take
             the
             word
             
               [
               Instantaneous
               ,
            
             ]
             when
             we
             say
             the
             Operations
             of
             Pure
             Spirits
             are
             such
             .
          
           
             Last
             Demonstration
             ,
             Concluding
             the
             Whole
             Point
             ;
             That
             our
             Soul
             ,
             it
             being
             so
             manifestly
             and
             manifoldly
             Demonst●a●ed
             to
             be
             Immaterial
             ,
             is
             necessarily
             IMMORTAL
             .
          
           
             That
             the
             Nature
             of
             our
             Spiritual
             part
             ,
             the
             Soul
             ,
             can
             only
             be
             known
             by
             Reflexion
             ;
             and
             ,
             therefore
             ,
             in
             discoursing
             of
             It
             we
             must
             T●ansc●nd
             our
             Senses
             ,
             and
             
               Corporeal
               Phantasms
            
             .
          
           
             The
             Unreasonableness
             of
             Atheists
             .
          
           
             What
             Obligations
             are
             incumbent
             on
             us
             ,
             who
             know
             and
             acknowledge
             our
             Soul
             to
             be
             Immortal
             .
          
           
             Our
             former
             Demonstrations
             for
             the
             Immortality
             of
             our
             Soul
             ,
             summ'd
             up
             ,
             and
             Recapitulated
             .
          
           
             The
             most
             Important
             Use
             we
             ought
             to
             make
             ▪
             of
             this
             Doctrin
             ,
             That
             our
             Soul
             is
             Immortal
             .
          
        
         
           Notes for div A59250-e93120
           
             The
             Soul
             ,
             at
             her
             Separation
             ,
             receives
             some
             Change
             ,
             according
             to
             her
             
               Manner
               of
               Existing
            
             ,
             and
             Suppositality
             .
          
           
             The
             Manner
             how
             this
             is
             done
             Illustrated
             .
          
           
             Yet
             the
             same
             Individual
             Nature
             remains
             in
             her
             .
          
           
             All
             the
             Modes
             or
             Accidenti
             ,
             
               v.
               g.
            
             all
             the
             Knowledges
             and
             Affections
             ,
             she
             had
             while
             here
             ,
             do
             ▪
             remain
             still
             in
             her
             .
          
           
             Each
             Soul
             ,
             when
             Separated
             ,
             knows
             all
             Created
             Truths
             .
          
           
             *
             B.
             1.
             
             Ch.
             5.
             
             §.
             2.
             
          
           
             How
             this
             is
             very
             Possible
             .
          
           
             Hence
             every
             Separated
             Soul
             comprehends
             
               All
               Time
            
             and
             Place
             .
          
           
             Hence
             her
             Operations
             are
             not
             measur'd
             by
             Time
             ;
             They
             and
             their
             Subject
             being
             of
             a
             Superiour
             Nature
             .
          
           
             Hence
             she
             will
             be
             
               Eternally
               Miserable
            
             ,
             unless
             she
             knows
             the
             
               First
               Cause
               ,
               GOD.
            
             
          
           
             Hence
             also
             ,
             she
             is
             naturally
             Unchangeable
             .
          
           
             Hence
             too
             ,
             as
             soon
             as
             Separated
             ,
             she
             knows
             all
             the
             Thoughts
             and
             Affections
             ,
             Words
             and
             Actions
             of
             her
             past
             Life
             .
          
           
             Whence
             follows
             the
             
               Particular
               Judgment
            
             ,
             which
             determines
             her
             Lot
             at
             the
             Hour
             of
             Death
             .
          
           
             Hence
             is
             understood
             how
             the
             
               Book
               of
               Conscience
            
             will
             be
             laid
             open
             at
             the
             last
             Day
             .
          
           
             And
             how
             Infants
             are
             connaturally
             sav'd
             by
             Baptism
             .
          
           
             Hence
             Ana-Baptism
             is
             Impious
             and
             Unnatural
             .
          
           
             The
             foregoing
             Principles
             show
             how
             much
             more
             easie
             it
             is
             for
             the
             Saints
             and
             Angels
             in
             Heaven
             ,
             to
             know
             our
             Actions
             and
             Necessities
             .
          
           
             The
             Practical
             Iudgments
             ,
             or
             Affections
             ,
             to
             carry
             the
             Soul
             to
             the
             Attainment
             of
             the
             Good
             she
             
               most
               Lov'd
               here
            
             ,
             in
             case
             it
             be
             Attainable
             in
             the
             Future
             State.
             
          
           
             The
             Best
             Intellectual
             Good
             ,
             or
             the
             Sight
             of
             GOD
             is
             Attainable
             in
             the
             N●xt
             Life
             ,
             if
             the
             Soul
             be
             Dispos'd
             for
             it
             .
          
           
             Therefore
             to
             work
             up
             our
             Christian
             Principles
             to
             such
             Good
             Dispositions
             ,
             ought
             to
             be
             the
             whole
             Employ
             of
             our
             Life
             here
             .
          
           
             This
             good
             Disposition
             is
             Charity
             ,
             or
             the
             Love
             of
             GOD
             
               above
               all
               things
            
             .
          
           
             H●nce
             all
             the
             Means
             and
             Motives
             lay'd
             by
             our
             B
             :
             Saviour
             ,
             ●●nd
             only
             to
             breed
             and
             promote
             in
             us
             this
             Predominant
             A●f●●ction
             for
             Heaven
             .
          
           
             The
             Definition
             of
             True
             Religion
             .
          
           
             From
             the
             same
             Principle
             is
             Demonstrated
             ,
             that
             ,
             To
             depart
             ●h●nce
             with
             a
             
               Contrary
               Disposition
            
             ,
             or
             a
             First
             Affection
             for
             any
             Creature
             ,
             will
             torment
             the
             Soul
             ,
             with
             most
             Unspeable
             Grief
             and
             Anguish
             .
          
           
             The
             State
             of
             Separation
             Elevates
             the
             Soul
             to
             an
             Incomparably
             higher
             Perfection
             of
             Existence
             ,
             (
             she
             being
             then
             a
             
               Pure
               Act
            
             )
             than
             she
             had
             here
             .
          
           
             Wherefore
             ,
             it
             does
             ,
             consequently
             Elevate
             the
             Activity
             of
             all
             her
             Powers
             ;
             and
             particularly
             the
             Acts
             of
             her
             Will
             ,
             her
             Affections
             ,
             to
             an
             Unconceiveable
             Intenseness
             and
             Vehemency
             ,
             above
             what
             she
             had
             
               while
               in
               the
               Body
            
             .
          
           
             Hence
             ,
             the
             
               Poena
               Damni
            
             for
             the
             Loss
             of
             the
             Sight
             of
             GOD
             ,
             and
             the
             
               Poena
               Sensus
            
             ,
             for
             the
             Loss
             of
             the
             Temporal
             False
             .
             Good
             she
             here
             d●ted
             on
             ,
             in
             a
             wicked
             Soul
             ,
             are
             Unspeakable
             ,
             and
             plunge
             her
             in
             a
             HELL
             of
             Misery
             .
             Their
             sad
             Condition
             describ'd
             .
          
           
             GOD
             Damns
             no
             Man.
             
          
           
             The
             Knowing
             all
             Truths
             Speculatively
             in
             the
             State
             of
             Separation
             ,
             does
             not
             alter
             the
             Predominant
             Affection
             for
             Creatures
             .
             
               As
               the
               Tree
               falls
               so
               it
               lies
               .
            
          
           
             Hence
             ,
             one
             Enormous
             Actual
             Sin
             ,
             Unrepented
             ,
             renders
             a
             Soul
             liable
             to
             Eternal
             Damnation
             .
          
           
             That
             the
             State
             of
             Separation
             does
             not
             alter
             the
             
               First
               Affection
            
             of
             Souls
             ,
             farther
             demonstrated
             .
          
           
             Hence
             Sin
             does
             not
             formally
             consist
             in
             the
             Falsity
             of
             the
             Practical
             Iudgment
             or
             Affection
             ;
             but
             ,
             in
             the
             Disproportion
             and
             Inordinateness
             of
             it
             :
          
           
             From
             the
             former
             Principles
             it
             follows
             that
             all
             those
             several
             Kinds
             of
             Knowledges
             we
             had
             here
             ,
             will
             be
             Elevated
             to
             an
             Unmeasurable
             Excess
             in
             the
             State
             of
             Separation
             .
          
           
             Hence
             also
             ,
             all
             the
             Virtuous
             Affections
             ,
             which
             good
             Souls
             had
             here
             for
             Friends
             ,
             Relations
             and
             Acquaintances
             will
             remain
             in
             the
             Next
             Life
             ;
             and
             make
             them
             ardently
             wish
             and
             pray
             for
             their
             Salvation
             .
          
           
             That
             each
             Particular
             Deduced
             here
             ,
             is
             Demonstrable
             by
             the
             Principles
             laid
             formerly
             :
             Shown
             ,
             by
             repeating
             
               those
               Principles
            
             .
          
           
             Wherefore
             ,
             there
             is
             not
             the
             least
             Th●ught
             ,
             Word
             or
             Action
             ,
             Good
             or
             Bad
             ,
             which
             we
             ever
             had
             or
             did
             ,
             in
             this
             Life
             ,
             but
             will
             have
             it
             ▪
             ●
             Corsequent
             and
             Proper
             Effect
             ,
             Adjusted
             and
             Proportion'd
             to
             it
             ,
             in
             the
             Next
             .
          
           
             The
             Admirable
             Excellency
             of
             a
             Soul
             when
             Separated
             and
             become
             a
             
               Pure
               Spirit
            
             ,
             Display'd
             .
          
           
             That
             there
             is
             no
             Comparison
             between
             our
             Souls
             Condition
             here
             ,
             and
             the
             State
             of
             Separation
             .
          
           
             That
             meer
             
               Humane
               Science
            
             ,
             when
             at
             the
             Height
             ,
             was
             too
             short
             and
             Impotent
             to
             raise
             Mankind
             to
             
               those
               Dispositions
            
             that
             fit
             him
             for
             
               True
               Happiness
            
             .
          
           
             The
             Necessity
             of
             
               Divine
               Revelation
            
             farther
             shown
             .
          
           
             That
             the
             Christian
             Life
             ,
             is
             
               most
               Comfortable
            
             ,
             and
             the
             Unchristian
             most
             full
             of
             Anxiety
             .
          
           
             The
             unexpressible
             Joy
             of
             Holy
             Souls
             at
             their
             First
             Entring
             into
             Bliss
             .
          
           
             The
             Order
             of
             the
             Universe
             requires
             that
             there
             should
             be
             
               different
               Kinds
            
             of
             Beings
             .
          
           
             And
             much
             more
             ,
             that
             there
             should
             be
             
               Pure
               Acts
            
             or
             ANGELS
             .
          
           
             Especially
             since
             the
             Angelical
             Nature
             is
             
               Capable
               of
               Existence
            
             .
          
           
             And
             that
             otherwise
             there
             could
             be
             no
             Immediate
             Cause
             of
             Motion
             .
          
           
             As
             is
             also
             Demonstrated
             from
             the
             Nature
             of
             all
             Causality
             .
          
           
             Every
             more
             perfect
             Ens
             includes
             in
             it
             the
             Nature
             of
             the
             less
             perfect
             .
          
           
             And
             therefore
             
               Pure
               Acts
            
             contain
             in
             them
             the
             Nature
             of
             Body
             .
          
           
             Which
             ,
             since
             it
             cannot
             be
             done
             by
             the
             manner
             of
             Quantity
             ,
             they
             must
             contain
             them
             by
             the
             way
             of
             Knowledge
             .
          
           
             Therefore
             the
             very
             Essences
             of
             Bodies
             are
             in
             a
             Spiritual
             Understanding
             ,
             and
             not
             Idea's
             or
             Similitudes
             only
             .
          
           
             This
             Doctrine
             being
             built
             on
             that
             Logical
             Maxim
             ,
             
               [
               All
               Differences
               are
            
             more
             and
             less
             
               of
               the
               Generical
               Notion
               ,
            
             ]
             The
             Consideration
             of
             that
             Thesis
             is
             recommended
             to
             the
             Reader
             .
          
           
             This
             holds
             equally
             in
             the
             Soul
             ,
             which
             is
             of
             a
             Spiritual
             Nature
             .
          
           
             Angels
             ,
             being
             Pure
             Acts
             ,
             are
             Immutable
             .
          
           
             The
             Distinction
             of
             Angels
             is
             taken
             from
             their
             being
             more
             or
             less
             Cognoscitive
             ,
             after
             their
             manner
             .
          
           
             This
             is
             not
             to
             be
             understood
             of
             the
             greater
             Extent
             of
             their
             Knowledge
             ,
             but
             of
             the
             Intenseness
             ,
             or
             Penetrativeness
             of
             it
             .
          
           
             Hence
             ,
             as
             far
             as
             Reason
             carries
             us
             ,
             is
             taken
             the
             Distinction
             of
             the
             
               Three
               Hierarchies
            
             ,
             and
             
               Nine
               Quires
            
             of
             Angels
             .
          
           
             The
             different
             manner
             by
             which
             Angels
             and
             Human
             Souls
             come
             to
             have
             all
             their
             Knowledge
             .
          
           
             These
             Angels
             have
             a
             Nobler
             Essence
             ,
             whose
             each
             Act
             of
             Knowledge
             has
             for
             it's
             Object
             a
             Greater
             Portion
             of
             the
             Universe
             .
          
           
             Which
             makes
             them
             fit
             to
             superintend
             the
             Administration
             of
             a
             Larger
             Province
             .
          
           
             How
             Consonant
             this
             is
             to
             those
             Passages
             of
             the
             Holy
             Scripture
             ,
             which
             speak
             of
             such
             Operations
             of
             Angels
             .
          
           
             An
             Angel
             cannot
             operate
             upon
             another
             Angel
             so
             as
             to
             change
             it
             .
          
           
             Wherefore
             ,
             all
             it
             's
             External
             Operation
             ,
             so
             as
             to
             work
             a
             Change
             in
             another
             thing
             ,
             can
             only
             be
             upon
             Bodies
             .
          
           
             An
             Angel
             can
             thus
             operate
             upon
             Material
             Entities
             ,
             or
             Bodies
             .
          
           
             That
             we
             only
             intend
             to
             evince
             here
             the
             
               An
               Est
            
             of
             the
             Operation
             of
             an
             Angel
             ,
             and
             not
             the
             Manner
             how
             it
             is
             perform'd
             .
          
           
             Yet
             no
             one
             Angel
             has
             an
             Unlimited
             Power
             to
             operate
             thus
             on
             all
             Bodies
             whatevee
             .
          
           
             An
             Angel
             can
             move
             or
             change
             those
             Bodies
             which
             are
             
          
           
             within
             the
             Sphere
             of
             it's
             Activity
             ,
             in
             an
             imperceptible
             Time.
             
          
           
             Hence
             the
             Wonderful
             Effects
             ,
             recorded
             in
             Holy
             Writ
             to
             have
             been
             done
             by
             Angels
             ,
             are
             Consonant
             to
             
               Metaphysical
               Principles
            
             .
          
           
             That
             the
             Ordinary
             Ministring
             Spirits
             or
             the
             Guardian
             Angels
             of
             particular
             Persons
             are
             the
             Lowest
             sort
             of
             Angels
             .
          
           
             But
             the
             Greater
             and
             Weightier
             Affairs
             are
             transacted
             by
             
               Archangels
               .
               ●
            
          
           
             The
             Lower
             Angels
             receiv'd
             Intellectual
             Light
             from
             the
             Superiour
             in
             the
             same
             Instant
             they
             were
             Created
             .
          
           
             In
             what
             manner
             the
             Good
             Angels
             perform
             the
             Will
             of
             their
             Maker
             without
             New
             Instructions
             .
          
           
             That
             GOD
             makes
             use
             of
             Holy
             Angels
             to
             procure
             our
             Good
             ;
             and
             of
             Bad
             ones
             to
             afflict
             and
             punish
             Mankind
             ,
             as
             His
             Divine
             Wisdom
             sees
             Fitting
             .
          
           
             By
             what
             means
             Metaphysicks
             has
             rais'd
             our
             Thoughts
             above
             the
             Sordid
             Mass
             of
             Matter
             ,
             to
             contemplate
             the
             A●gelical
             Nature
             .
          
           
             The
             surpassing
             Excellency
             of
             their
             Intellectual
             Essences
             decipher'd
             .
          
           
             How
             Faith
             has
             antecedently
             enlightned
             our
             Reason
             ;
             and
             that
             't
             is
             our
             Duty
             to
             Explicate
             and
             Defend
             it
             against
             the
             
               Empty
               Flourishes
            
             of
             the
             Drollish
             Renouncers
             of
             Faith
             and
             Reason
             both
             .
          
           
             What
             Gratitude
             ,
             Love
             and
             Veneration
             we
             owe
             to
             those
             Blessed
             Ministring
             Spirits
             .
          
           
             What
             Benefit
             we
             shall
             reap
             by
             keeping
             up
             a
             Spiritual
             Communication
             with
             them
             .
          
           
             Yet
             ,
             to
             honour
             them
             so
             ,
             as
             still
             to
             remember
             they
             are
             only
             our
             Fellow-Servants
             ,
             tho'
             highly
             dignify'd
             by
             our
             
               Common
               Master
            
             .
          
        
         
           Notes for div A59250-e113900
           
             That
             there
             must
             be
             Something
             which
             is
             a
             
               most
               Pure
               Actuality
            
             of
             Being
             ,
             Demonstrated
             .
          
           
             From
             the
             acknowledg'd
             Potentiality
             of
             Being
             ,
             necessarily
             and
             manifestly
             annext
             ,
             or
             rather
             Essential
             to
             Creatures
             .
          
           
             Because
             what
             
               is
               not
            
             ,
             cannot
             Act.
             
          
           
             Because
             
               Actual
               Being
            
             is
             the
             Noblest
             Effect
             imaginable
             .
          
           
             Because
             no
             Power
             can
             produce
             an
             Effect
             ,
             which
             is
             Contradictory
             to
             what
             it
             is
             it self
             ,
             or
             to
             its
             own
             Nature
             .
          
           
             The
             foresaid
             Demonstration
             summ'd
             up
             ,
             and
             Enforc'd
             .
          
           
             This
             Actuality
             of
             Being
             ,
             gave
             Being
             to
             all
             other
             Things
             .
          
           
             The
             Objection
             of
             the
             Atheists
             propos'd
             ,
             viz
             :
             That
             the
             World
             
               was
               ever
            
          
           
             
               Answer
               I.
            
             That
             this
             does
             not
             solve
             our
             Demonstration
             .
          
           
             
               Ans.
               II.
            
             That
             't
             is
             a
             meer
             
               Voluntary
               Assertion
            
             ,
             never
             yet
             prov'd
             nor
             Attempted
             to
             be
             Prov'd
             ,
             nor
             Possible
             to
             be
             Prov'd
             .
          
           
             
               Ans.
               III.
            
             Farther
             showing
             that
             our
             Argument
             is
             not
             toucht
             ;
             and
             is
             reducible
             to
             an
             
               Identical
               Proposition
            
             .
          
           
             
               Ans.
               IV.
            
             That
             this
             Pretence
             ,
             or
             Voluntary
             Assertion
             is
             shown
             to
             be
             an
             
               absolute
               Impossibility
            
             .
          
           
             
               Ans.
               V.
            
             That
             the
             putting
             an
             
               Infinite
               Time
            
             ,
             which
             in
             their
             Supposition
             is
             absolutely
             Necessary
             ,
             is
             a
             plain
             Contradiction
             .
          
           
             
               Ans.
               VI.
            
             That
             the
             very
             Notion
             of
             the
             word
             
               [
               Infinite
            
             ]
             apply'd
             to
             our
             Case
             ,
             is
             a
             plain
             Contradiction
             .
          
           
             The
             Position
             of
             a
             Finite
             Number
             of
             Causes
             ,
             giving
             Being
             to
             one
             another
             Circularly
             ,
             is
             as
             ill
             Nonsense
             as
             the
             former
             .
          
           
             The
             Notion
             of
             
               [
               Ens
            
             ]
             is
             Different
             from
             that
             of
             
               [
               Existent
               ;
            
             ]
             and
             ,
             consequently
             ,
             Essence
             from
             Existence
             .
          
           
             Philosophers
             must
             Discourse
             of
             the
             
               First
               Being
            
             by
             sueh
             Natural
             Notions
             as
             they
             have
             .
          
           
             The
             Notion
             of
             
               [
               Existence
            
             ]
             is
             the
             
               most
               Actual
            
             of
             any
             we
             hav●
             .
          
           
             And
             theref●r●
             the
             Fitt●st
             to
             〈…〉
             a
             
               Pure
               Actua●●ty
               of
               Being
            
             ;
             ●●d
             glven
             us
             by
             GOD
             Himself
             .
          
           
             Every
             Abstract
             Word
             comprehends
             the
             
               whole
               Nature
            
             of
             the
             Form
             or
             Act
             it
             signifies
             ,
             
               without
               any
               Limitation
            
             .
          
           
             Therefore
             it
             's
             Limitation
             proceeds
             either
             from
             the
             Subject
             ,
             or
             from
             the
             Causes
             that
             Determine
             it
             .
          
           
             Hence
             GOD's
             Essence
             it self
             ,
             is
             absolutely
             Unlimited
             ,
             or
             
               Actually
               Infinite
            
             ;
          
           
             Therefore
             GOD
             is
             but
             ONE
             .
          
           
             Hence
             Polytheism
             was
             a
             most
             Senseless
             Absurdity
             ,
             and
             a
             flat
             Contradiction
             .
          
           
             Hence
             Christian
             Doctrine
             is
             prov'd
             to
             be
             Divine
             ;
             the
             Dawning
             of
             which
             chas'd
             away
             that
             Universal
             Darkness
             ;
             notwithstanding
             all
             the
             Opposition
             Human
             
               Power
               ,
               Wit
            
             ,
             and
             Learning
             could
             make
             .
          
           
             Existence
             is
             the
             whole
             Perfection
             of
             every
             thing
             that
             Exists
             .
          
           
             Much
             more
             ,
             when
             it
             is
             Essential
             ,
             and
             Actually
             Infinite
             .
          
           
             Therefore
             the
             Divine
             Existence
             ,
             or
             the
             Deity
             ,
             includes
             or
             concenters
             all
             imaginable
             Perfections
             in
             it's
             Nature
             .
          
           
             Therefore
             〈◊〉
             is
             I●…
             in
             ●●
             Intellctual
             an●
             Moral
             Attributes
             .
          
           
             Therefore
             GOD
             is
             a
             Spirit
             .
          
           
             Therefore
             ,
             He
             is
             not
             Corporeal
             .
          
           
             Therefore
             't
             is
             an
             Indignity
             to
             the
             Divine
             Nature
             to
             apply
             such
             Predicates
             to
             it
             as
             belong
             to
             Body
             .
          
           
             Hence
             also
             He
             is
             Immutable
             .
          
           
             An●
             a
             Self-Subsistent
             Being
             .
          
           
             For
             the
             same
             Reason
             the
             
               Divine
               Essence
            
             is
             most
             Simple
             or
             Uncompounded
             .
          
           
             And
             his
             Duration
             Eternal
             .
          
           
             And
             ,
             therefore
             ,
             not
             to
             be
             Explicated
             by
             a
             Correspondency
             to
             our
             Time.
             
          
           
             Hence
             GOD
             is
             also
             Immense
             .
          
           
             Whence
             ,
             't
             is
             Derogatory
             to
             that
             Attribute
             to
             explicate
             it
             by
             Commensuration
             to
             an
             
               Infinite
               Space
            
             .
          
           
             Lastly
             ,
             The
             Divine
             Essence
             ,
             is
             ,
             of
             it
             's
             own
             Nature
             ,
             Infinitely
             
               Intellible
               ▪
            
          
           
             What
             Comfort
             this
             is
             to
             Pious
             ,
             Humble
             ,
             and
             weak
             Souls
             .
          
           
             That
             the
             Author
             confines
             himself
             here
             to
             
               Metaphysical
               Mediums
            
             .
          
           
             Notwithstanding
             all
             that
             's
             said
             ,
             no
             Notion
             or
             Word
             we
             have
             ,
             is
             Univocally
             ,
             (
             or
             in
             the
             
               same
               Sense
            
             )
             apply'd
             to
             GOD
             and
             to
             Creatures
             .
          
           
             Wherefore
             all
             the
             Words
             we
             use
             ,
             when
             we
             speak
             of
             GOD
             ,
             are
             ,
             in
             some
             sort
             ,
             Metaphorical
             .
          
           
             Because
             each
             of
             them
             signifies
             some
             one
             Perfection
             or
             Notion
             ;
             whereas
             GOD
             is
             the
             Plenitude
             of
             
               All
               Being
            
             ,
             and
             
               All
               Perfections
            
             ,
             center'd
             in
             
               one
               most
               Simple
            
             Formality
             .
          
           
             Hence
             even
             the
             Names
             of
             our
             best
             Virtues
             ,
             are
             not
             ,
             in
             every
             regard
             ,
             properly
             spoken
             of
             GOD.
             
          
           
             Nor
             Omnipotent
             ,
             Creatour
             ,
             or
             such
             like
             ;
             all
             our
             Language
             having
             some
             tang
             of
             Imperfection
             Annext
             to
             it
             .
          
           
             Nor
             yet
             Negative
             Notions
             ,
             as
             Immense
             ,
             Infine
             ,
             Immaterial
             ,
             &c.
             
          
           
             No
             Priority
             or
             Posteriority
             ,
             either
             
               Real
               ▪
            
             or
             made
             by
             our
             Reason
             ,
             conceiving
             the
             least
             Ground
             for
             it
             in
             the
             Thing
             ,
             can
             be
             attributed
             to
             GOD.
             
          
           
             Notwithstanding
             that
             all
             these
             are
             with
             some
             Impropriety
             spoken
             of
             GOD
             ,
             yet
             all
             of
             them
             but
             the
             last
             are
             Truly
             said
             of
             Him.
             
          
           
             The
             Solid
             Ground
             of
             
               Mystick
               Theology
            
             .
          
           
             Hence
             is
             concluded
             ,
             that
             all
             the
             Notions
             and
             Words
             we
             have
             ,
             whether
             Affirmative
             or
             Negative
             ,
             do
             full
             short
             of
             the
             Divine
             Nature
             .
          
           
             How
             by
             considering
             the
             Visible
             Things
             of
             this
             World
             ,
             we
             are
             come
             to
             know
             the
             Invisible
             Things
             of
             GOD
             his
             Essence
             ,
             and
             Attributes
             .
          
           
             How
             demonstratively
             this
             has
             been
             deduced
             .
          
           
             And
             this
             with
             an
             Evidence
             beyond
             that
             of
             the
             Mathematicks
             .
          
           
             That
             this
             Evident
             Knowledge
             of
             GOD
             will
             redound
             to
             our
             Disadvantage
             if
             we
             
               live
               not
            
             accordingly
             .
          
           
             That
             this
             Knowledge
             obliges
             us
             to
             the
             Duties
             of
             most
             profound
             Adoration
             and
             Attention
             ,
             when
             we
             appear
             before
             Him
             in
             Prayer
             .
          
           
             To
             a
             Firm
             Belief
             of
             what
             he
             has
             Reveal'd
             .
          
           
             To
             endeavour
             to
             dispose
             our selves
             to
             receive
             farther
             Influences
             of
             His
             Grace
             :
             and
             to
             an
             unwavering
             Hope
             ,
             that
             he
             will
             most
             certainly
             give
             us
             all
             we
             are
             
               Capabls
               of
            
             ,
             or
             Dispos'd
             for
             .
          
           
             To
             tremble
             at
             His
             Iustice
             ,
             if
             we
             wilfully
             break
             his
             Commands
             .
          
           
             And
             to
             Hope
             of
             Pardon
             if
             we
             sincerely
             Repent
             .
          
           
             To
             Resignation
             ,
             in
             all
             sinist●r
             Contingencies
             ,
             to
             the
             Infinitely-Wise
             Disposition
             of
             GOD's
             Providence
             in
             his
             Government
             of
             the
             World.
             
          
           
             To
             Sincerity
             ,
             and
             Unpretended
             Virtue
             ,
             and
             Honesty
             .
          
           
             Especially
             ,
             to
             
               love
               God
            
             ,
             who
             is
             our
             
               True
               Good
            
             ,
             and
             
               Only
               Happiness
            
             ,
             as
             we
             ought
             ;
             both
             for
             what
             he
             is
             
               in
               Himself
            
             ,
             and
             what
             he
             is
             
               to
               us
            
             .
          
           
             The
             Imitation
             of
             GOD's
             
               Moral
               Attributes
            
             ,
             are
             ,
             also
             ,
             a
             most
             Effectual
             Means
             to
             perfect
             us
             in
             all
             sorts
             of
             Virtue
             .
          
        
         
           Notes for div A59250-e130000
           
             All
             Action
             springs
             immediately
             from
             the
             Existence
             of
             the
             Cause
             .
          
           
             And
             the
             Acting
             in
             such
             a
             manner
             ,
             springs
             from
             the
             Things
             being
             of
             such
             a
             Nature
             or
             Essence
             .
          
           
             Therefore
             the
             Power
             of
             Operation
             ,
             as
             't
             is
             such
             ,
             is
             refunded
             into
             the
             Essence
             .
          
           
             Therefore
             all
             Causality
             is
             the
             Imparting
             somewhat
             to
             the
             Patient
             which
             was
             ,
             some
             way
             or
             other
             ,
             in
             the
             Cause
             or
             Agent
             .
          
           
             Hence
             Motion
             ,
             only
             Applies
             the
             Agent
             to
             the
             Patient
             .
          
           
             The
             First
             Operation
             among
             Bodies
             is
             DIVISION
             .
          
           
             The
             next
             Operations
             are
             IMPULSE
             and
             ATTRACTION
             .
          
           
             The
             Reason
             of
             which
             Operations
             cannot
             be
             fetcht
             from
             
               Physical
               Principles
            
             ,
             but
             from
             Metaphysicks
             .
          
           
             〈…〉
             in
             Metaphy●…
             from
             the
             ●…tter
             and
             ●…m
             .
          
           
             〈…〉
             from
             the
             Es●…
             or
             Nature
             of
             〈…〉
             Common
             Modifi●…on
             of
             Matter
             ,
             ●…antity
             .
          
           
             This
             Disputable
             Point
             fully
             Clear'd
             .
          
           
             Hence
             is
             seen
             particularly
             the
             reason
             of
             Attraction
             .
          
           
             Every
             Impulse
             does
             at
             first
             Condense
             ;
             and
             every
             
               Attraction
               ,
               Rarefies
            
             .
          
           
             All
             these
             Operations
             are
             either
             perform'd
             by
             
               Local
               Motion
            
             ,
             or
             concomitantly
             with
             it
             .
          
           
             All
             Motion
             comes
             at
             first
             from
             the
             Angelical
             Nature
             .
          
           
             Every
             part
             of
             Motion
             is
             a
             New
             Effect
             .
          
           
             Therefore
             it
             requires
             a
             
               Continual
               Influx
            
             of
             the
             Moving
             Cause
             .
          
           
             This
             Moving
             Cause
             is
             some
             Chief
             Angel
             Rarefying
             the
             Matter
             of
             the
             Solar
             Bodies
             .
          
           
             Angels
             are
             Pre-mov'd
             or
             Directed
             by
             GOD
             to
             move
             Matter
             ,
             as
             i●
             most
             sutable
             to
             His
             Eternal
             Decrees
             .
          
           
             The
             First
             mov'd
             Bodies
             do
             Determine
             and
             Continue
             the
             Motion
             of
             the
             rest
             .
          
           
             Hence
             Angels
             ,
             and
             the
             Bodies
             they
             Move
             ,
             do
             ,
             as
             Second
             Causes
             ,
             determine
             the
             Individuation
             of
             all
             New-made
             Bodies
             .
          
           
             But
             't
             is
             beyond
             their
             Power
             to
             give
             Existence
             .
          
           
             Which
             therefore
             is
             peculiar
             only
             to
             GOD.
             
          
           
             As
             also
             to
             Conserve
             things
             in
             Being
             .
          
           
             And
             to
             give
             to
             a
             Nobler
             Essence
             a
             Nobler
             Existence
             .
          
           
             For
             the
             same
             Reason
             a
             
               Spiritual
               Form
            
             will
             be
             given
             to
             Matter
             connaturally
             Disspos'd
             for
             it
             .
          
           
             The
             same
             holds
             also
             in
             Supernatural
             Gifts
             ,
             which
             ,
             are
             also
             carried
             on
             by
             Dispositions
             .
          
           
             Hence
             GOD
             is
             not
             the
             Cause
             of
             any
             Defect
             ,
             much
             less
             of
             Sin
             ,
             or
             not-Being
             .
          
           
             How
             all
             these
             Sorts
             of
             Operations
             do
             spring
             from
             the
             Respective
             Essences
             .
          
           
             That
             GOD
             does
             all
             that
             's
             Good
             in
             All
             ;
             and
             in
             what
             Manner
             ,
             and
             by
             what
             Means
             .
          
           
             That
             GOD's
             Ordinary
             Providence
             carries
             on
             the
             Course
             of
             Nature
             by
             
               Proper
               Causes
            
             ,
             still
             producing
             
               Proper
               Effects
            
             ,
             Demonstrated
             ,
             
               à
               priori
            
             .
          
           
             Con●irm'd
             ,
             Because
             ,
             otherwise
             Mankind
             could
             not
             possibly
             have
             
               any
               Science
            
             ;
             nor
             know
             what
             to
             do
             in
             their
             ordinary
             Actions
             .
          
           
             The
             same
             Great
             Truth
             Demonstrated
             
               a
               posteriori
            
             .
          
           
             Hence
             the
             Course
             of
             GOD's
             Work
             manship
             ,
             the
             Fabrick
             of
             Nature
             ,
             is
             Close
             and
             Indissoluble
             .
          
           
             The
             Epicurean
             Tenet
             of
             CHANCE
             Governing
             the
             World
             is
             most
             Absurd
             and
             Senseless
             .
          
           
             What
             Chance
             truly
             is
             .
          
           
             How
             groundlessly
             some
             Christian
             Philosophers
             ,
             the
             Ideists
             ,
             do
             ,
             
               in
               part
            
             ,
             violate
             this
             
               Best
               Method
            
             of
             GOD's
             Ordinary
             Providence
             ,
             now
             Demonstrated
             .
          
           
             The
             Folly
             of
             the
             Stoical
             FATALITY
             confuted
             and
             exploded
             .
          
           
             The
             Application
             of
             this
             Doctrine
             to
             ou●
             own
             Duties
             .