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 Higheâ—â— 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 â—â— 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'â— 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 Yet those Natures and their Properties will remain Unmingled and not Confounded as some Eutychians imagin'd Christ each Nature retains it's own Distinction Essence Properties and Attributes For â—â—â—ce this Union of these two â—â—tures in one Suppositum or Person supposes those Natures Distinctly and Essentially constituted and the giving them meerly to Subsist superâ—â—â—es to the Nature already constituted and therefore can be no part of it's Essential Constitutive consequently it neither alters the Divine Nature noâ— 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 â—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 Yet all the Actions and Passions must be attributed to the Suppositum tho' according to such in Nature contrary to what Nestorius fancy'd â—â—long are justly attributed to Christ GOD and Man For â—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 doâ—â— 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 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 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 A large Explication of some Grounds very Useful to take oâ—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 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 BEâ—â—G because the Supreme Science Metaphysicks does only or chiefly regard or concern her self with such Notions as belong to Being â—â— 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 tâ—â— Thing in order to Natural Action or Passion â—â—â— Rarity Density Divisibility c. are Parts â—â— 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 Thiâ—â— properly so call'd that is the Individuum â—â— call'd by us a Whole because all those Partial Conceptions objectively consider'd are Contain'd and Involv'd in the Individuum anâ— 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' theâ— be only Different Conceptions of the same Thing yet thus Aparted and Abstracted by our Understanding we can discourse of each of them
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 MAâ—TER 18. Hence those Things which include in their Natures this Second sort of In what Sence Bodies are said to be Compounded of this Power and its Act. 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 This Second Power Matter is the sole Ground of all Mutability 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 â—…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 Hence Pure Acts are Immutable in them as will be shown hereafter there can such aâ— 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 Thingâ— consisting of Matter The Third sort of Power respects Accidental Acts. 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 Methodâ— B. 1. Less 2. 22. Tho' these Accidental Acts or Modes aâ— is shown above Coroll III. and in my METHOD B. 1. Less 4. § 1 2. Which tho' not properly Things have yet Analogical Essences 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 Analogieâ— 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 â— 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 What Metaphysical Divisibility and Composition are â—â—ch as are found between Thing â—â—d Thing in re for this kind of Composition and Division would destroy the Unity and Verity of the Thing beâ—…es that such a Composition is Proper to Artificial things and is contrary to the Constituâ—… of Natural Entities Natural Composition 〈…〉 was shown § 17 18. being made by the â—…eting of the Matter and Form in one such â—… 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 â—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
Corrupted Much less in Man 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 When the Individuation is lost in Simple Bodies 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 When in First-Mixt Bodies 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 When in Demixts 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 When in Homogeneous Bodies to Divide is to make more of oâ—â— and what divides the Thing or Individuum as 't is an Ens divides it as 't is Unâ—â— 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 â—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 When in very Heterogeneous or Organical Bodies â—â— Organical For since the former Individuum is in that case if not always under such a Species aâ— 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 â—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 Two contradistinct Natures may Compound One Thing 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 Dispâ—â—â—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 And the Human Na ture may subsist in the Divine Suppositum or rather why the Human Nature may not subsist in a Divine Person For since an Infinite Being as the Divine Nature iâ— 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
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 iâ— Infinite and One or they could not bee â—â— all but be as they really were meer Chimera's And hence it came that they maâ—â— 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 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 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 â—nce whatever is in any thing Existence is the whole Perfection of every thing that Exists besides Existence which is the Lâ—st Actuality in the Line of Being must be Potential in respect of it Again since whatever is Actually a fortiâ—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 â—â— 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 â—â— most Actual and withal Infinite Much more when it is Essential and Actually Infinite includes in it Actually and Forâ—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 â—â—cludes in it all Perfections imaâ—â—nable Therefore the Divine Existence or the Deity includes or concenters all imaginable Perfections in it's Nature which can any way belong to Ens and this Infinitely â—â—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 regâ—…s that can belong to Ens or which have Eâ—â—â—â—â— in them 2â— Therefore GOD is Infinitely Perfect in all Intellectual and Moral Attributes that is He is infinitely Therefore 〈◊〉 is Iâ—… in â—â— Intellctual anâ— Moral Attributes 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 Therefore GOD is a Spirit 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 Therefore He is not Corporeal 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 Therefore 't is an Indignity to the Divine Nature to apply such Predicates to it as belong to Body 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 Hence also He is Immutable 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 Anâ— a Self-Subsistent Being in Being which compreâ—ends the whole Nature of Beâ—â—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
Uncomplying Slothfulness â—â— Neglect of Duties we give the least way to Temptations or run back in Virtue quench the Irradiations â—â— His Holy Spirit and put an Obstacle to the Efâ—â—â—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 â— 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 Doctriuâ— as Rude Nature was till then incapable to conceive â—â— aim at How does it over-awe and terrifie our Corrupt and Inconstant Nature to know He is infinitely IUST and will infallibly To tremble at His Iustice if we wilfully break his Commands punish severely every Transgression of His Dread Commandâ— 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 dâ—râ—â— hope to contrast with an Angry and Iust GOD whâ— is arm'd with OMNIPOTENCE And yet what Sinner tho' never so Enormous can Despair of Pardon if he heartily And to Hope of Pardon if we sincerely Repent repents and humbly asks it when he reflects and conâ—â—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 ouâ— GOD whose MERCY is Infinite and withall Essential to Him should have less Goodness Generosity and Mercy than a Wretched Narrow-hearted and Pâ—evish Mortal Oh What a Sure Anchor of HOPE is this Divine Attribute to poor Sinners whâ— fear the Eternal Wrack of their Soul and are Sinking and almost Overwhelm'd with Despair â—hat an Encouragement and Invitation both to Weak â—…d to Wicked Souls to repent of their Sins heartiâ—… and apply to the Throne of Grace where they â—re sure not to fail of obtaining Pardon if with humâ—â—mble Confidence and Sincere Penitence they 〈…〉 it What Christian who acknowledges that GOD is â—nfinitely WISE and therefore has â—…d the Order of the World after the To Resignation in all sinistâ—r Contingencies to the Infinitely-Wise Disposition of GOD's Providence in his Government of the World Wisest and Best manner can be Unâ—…gn'd when Crosses happen and 〈…〉 Success of Temporal Affairs go not â—…rding to his Wish How Unreaâ—…ble is it to expect from an Allâ—…e Universal Governour that he â—…ld pervert the Best Order of the â—…tion or consent that All the World should be worse for the sake of one inconsiderâ—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 Suffeâ—…g much more for the Common Good of the Universe Especially since the Resign'd Sufferer will gain â—â—comparably greater Advantages by thus entircly Submitting to Providence and humbling himself under â—â— Omnipotent hand of GOD than he can possibly â—…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 To Sincerity and Unpretended Virtue and Honesty â—ood-wink Him who is Essentially ALL-SEEING Or what more Powerful Motive to make Falseâ—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 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 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 The Imitation of GOD's Moral Attributes are also a most Effectual Means to perfect us in all sorts of Virtue 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 All Action springs immediately from the Existence of the Cause â—â—â—stence of the Thing or which is the same from the Thing as it Exists For since the Essence precisely consider'd iâ— 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 And the Acting in such a manner springs from the Things being of such a Nature or Essence 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 Therefore the Power of Operation as 't is such is refunded into the Essence from the Essence of the Thing Because the Essence is that which constitutes it formally
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 aâ—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 â—hich it sustains in our Mind or as conceiv'd by â—… The Literal meaning of which kind of Sayâ—ng is That we making diverse Conceptions of â—he same Thing the Formal Conception of the â—â—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 Notiâ—â— to compleat or make out that Full Sense Notwithstanding that the Notions of Subsistent â—nd Suppositum do bear such a nice Distinction â—â—â— in regard that which sustains another must 〈…〉 supposed able to subsist of it self hence they â—… 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 â—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 â—â—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 â—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 annexâ— 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 Contrâ—â—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 â—eally on the Divine Essence it self consider'd according to it 's own Notion or as it is conceiv'd â—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
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 Reâ—â—ct but One. 8. For the same Reason I avoid using the word â—â—dividuum tho' I do not blame others that do â—erhaps I am too scrupulous in it yet I cannot â—â—t think 't is something liable to exception at â—ast comparatively My Reasons are First 'T is â—â—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 Liâ—igâ—â—â— Disputes and Controversies among Learned Mâ—â— in case the Contesters be Sincere and Disintereâ—â—ed do arise from this Defect now mention'd Froâ— which mischief the Words us'd by the Generalâ—â— 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 oâ— 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 iâ— 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 〈…〉 Eâ—â—ence as He is a Spirit does consist in it â—â—ereas in Angels and Souls the Knowing the â—…le Extent of Entity and even GOD Himself 〈…〉 the Primary Operation for which Nature inâ—â—nded them and to Know themselves was only 〈◊〉 Means or First-Step to bring them to the â—nowledge of all other Things and thence of GOD And therefore Self-Knowledge is far from being their Primary Operation or that by respect â—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 â—â— 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-â—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 Threâ— 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 â—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 Fâ—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 â—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 prâ—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 aâ—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 â—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 prâ—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 Câ—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 â—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 aâ—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 Intrinâ—â—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
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 Imperfeâ—â— and never arrive at their utmost Perfection till 〈…〉 see them in the First Cause Since then these arâ— some kind of Perfection in their several ways 〈…〉 most Consonant to Reason that we should Transfeâ— the Notion of Fecundity too to GOD to whom â—â— 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 â—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 â—…om such Predicates or Sayings as we use when â—e speak of Bodies Rather Divisible and Indiâ—…sible which are their Differences that constitute â—…em being Contradictories whatever Conceptions â—…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 boâ—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 Knâ—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 â—here being no Accidents in GOD there is noâ—hing in the Divine Nature to be Distinguish'd or â—articulariz'd but his Substance and Particulars â—n an Intelligent Substance are properly called PERâ—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
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
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 iâ— Nature 33. From what has been Discourst above concerning Power and Act 't is Demonstrable how many Common How many sorts of Entities are Possible to be Created 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 â—â—determinate and Act is the Only Determiner of â—â—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 aâ—… Pure Acts which have no Power or Matter iâ— them which we call ANGELS or SPIRITS 34. Hence 't is inferr'd that EXISTENCE iâ— the most Formal and consequenâ—ly Existence is the Ultimate Act of Ens. the Ultimate Act of all otheâ—… whatever and all others Potâ—â—tial in respect of it For sinâ—â— it has been shown § 3 4 and 5. that the Essences of all Creatures whether they be Pâ—… 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 â—â— Modes which have of themselves not so much as a Power to exist at all but by means â—â— the Ens or Substance on which both their Essenâ—… and Existence does immediately depend It follows that Existence is the most Formal and Ultimate Act as supervening to all Created Essencâ—… Imaginable and that all other Acts comparâ—… to it are but Potential or as it were Dispositiâ—â— to it Wherefore when Angels are call'd Pâ—… Acts 't is to be understood that they are Pure â—â— Free from that Second sort of Power call'd Matter notwithstanding which the Essences of those Pâ—… Acts are but Potential in respect of that First and Purest Act EXISTENCE 35. Corollary VIII Wherefore Existence â—â— more properly call'd Actualitâ— than Act as having no kiâ—… Wherefore Existence is rather to be call'd Actuality than Act. of Potentiality to any farther Act but is the perfect Quintessence as it were of Act â—â— self without the least Alloy or Mixture oâ— 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 â— 4. That the very Essence of all Created Beings consists in the meer Possibility or Power to have Existence and That there is a GOD. 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 â—â—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 â—â— speak conceiv'd by us according to such â—â—spects or Considerations Grounded on it and â—â—ly found in it Without which no Solid Disâ—…rse can possibly be made as is shown in my â—â—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 The Method how GOD's Providence gave us our Elements of Knowledge 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 â—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 â—â—â—m fit Instruments to inform thy Empty Understanding and to instruct thy Rudeness But alas thâ—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 thâ— 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
The Modes or Accidents that make Bodies thus Fit are it 's Essential Form 〈…〉 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 Ageâ—… It follows that those Modes or Aocidents thâ—… 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 foâ— But the Thing must retain that Complexion of Accidents for some time 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 â—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 â—otions of Ens Res Substance or Thing is to be â—…able of Existing wherefore that Definition â—…nnot possibly agree to any other Notion and â—…refore those Modes or Accidents cannot be 〈…〉 themselves Capable of Existence Again how 〈…〉 it conceivable that the Mode or Manner can be â—â—thout that of which it is a Mode especially â—…ce in the Definition of every Mode or Accident the Thing of which it is a Manner is conâ—…ated or included Lastly If Accidents were â—…ble of Existing alone or Entia then since â—…ry Body has Many and some of them Innuâ—…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 â—nity nor by consequence any Entity in all Nature 18. No Body can exist in Nature if it have â—o other Form in it but meer Divisibility in Common For since Divisibility in Common cannot constitute any Body â—…thing can exist but what is â—…rminately This or That and â—hat is Common to all is Indeâ—…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 Diâ—…rences of Divisibility in commoâ— More and Less of Divisibility may determine it's Notion and may consequently taken within somâ— Determinate Degree fit the Matter to receiâ—â— Existence For since all that is requisite to maâ—…a Thing capable of Existence is to determâ—…it and make it distinct from others and mâ—… and less of Divisibility that is Rarity and Deâ—…sity so they be in some particular Degree anâ— belong to their Subjects with some Constancy do make their Subjects thus Distinct from onâ— another It follows that such Rarity and Density may render the Matter capable of Exisâ—ence 20. One or two different Modes or Accideâ—â— which are Intrinsecal to the Suâ—ject so they be determinateâ— One or Two different Accidents may constitute the Simplest Bodies such within such a Degree may suffice to make the First anâ— 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 perhapâ— all Nature does now consist So it is Consâ—…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 Wherefore the Elements are constituted by Density and Rarity constituted by the First and most â—â—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 â—…se This is evident from the very Terms 〈…〉 these Determine the Indifferency of the Matâ—… and distinguish the Subjects from one anoâ—â—er and withall suffice to render them Capaâ—… of performing the Primary â—…ration Proper to them For * See B. 4. §. 6. 〈…〉 First Operation in Nature is â—…l Motion or Division by which Mixt Bodies 〈…〉 consequently all Nature is made Whereâ—… since Density renders the Dense Body able 〈…〉 divide the Rare one and Rarity make the â—…re one apt to be divided by the Dense they â—â—â— exactly and perfectly fitted each in it's Kind â—o accomplish the Primary Operation in Nature which is also theirs They being as yet consider'd â—t the only Agents and Patients Add that Raâ—ity and Density are Intrinsecal to them as is eviâ—â—nt because their Notions cannot be thought 〈…〉 belong to any of the Six last Predicaments â—hich are all Extrinsecal 22. Corollary IV. Whether those Simplest Bodies do now exist in themselves or as in their own Nature that The Elements were thus constituted at first tho' perhaps there are not any such now 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 thâ—… Beginning of the World did really exiâ—… Separate before Motion which caus'd Mixture was set on work Also that the Degree of Rarity and Density they had at Firâ—… was the true Standard of their Nature anâ—… most exactly so proportion'd and fitted wheâ—… 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 thâ—… World and for carrying on the Series â—…â—â— it afterwards most connaturally But I cannot be Positive that since Motion and thâ—… Course of Nature was universally
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 whâ—… Individual Thing yet that Shortness is abundantly reâ—â—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 â—…nner he who has the Exact Knowledge of Ens â—…nce Act Power c. knows the whole Creaâ—… and every particular part of it as far as they â—…ve in them what grounds the Notions of Ens Essence Power Act Divisibility Composition c. â—…t what is all this if we add the vast trains of â—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 Knowâ—… 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 â—…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 Simpâ—… Bodies or Pure Elements For since to perfect the Forming of It can scarce be imagin'd that there are now any Pure Elements farther prov'd the World at first it was requisite that there should be a thoroâ—… Mixture of those Simplest Bodies or Elements which were made in the Beginning And finâ— 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 anâ— Pure Elements or Unmixt Bodies 2. To pursue the Thread of my Discourse When Two very Minute Bodies of different Natures of which How First-Mixt Bodies may be conceiv'd to be made 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 â—…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 The Essential Form of First-Mixt Bodies 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 And their Essences 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 The Second sort of Mixt Bodies 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 The Third sort of Mixts 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 The Fourth sort of Mixts 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 â—â—st Many other Accidents besides those most Intrinsecal ones of Rarity and Density either Single or Mingled What other Accidents are superadded to make variety of Mixts and Demixts 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
contrary to all the Maâ—…ims of Sound Philosophy 34. Lastly If All the Ideas or Notions be Innatâ— and there can be no reason why some should be so and otheâ— Eighth Proof 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 Souâ— 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 Suâ—…ous and to no end 35. 'T is equally Groundless and Unphilosoâ—…cal in many regards to affirm That the Soul cannot Elicit Ideas out of her self from many heads 〈…〉 the Soul has a Power to Eliâ—… or Produce such Ideas in her â—… upon Occasion of such an Imâ—…ssion made on the Senses For â—… the Reasons given above I mean those â—…hich have been produced § 28 29 30 32. â—… in a manner equally disprove such Ideas â—…se which are properly Innate Secondly 〈…〉 impossible to show by their Grounds any Natural Connexion between that Impression on the â—…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 naâ—…a rei spring from that Cause For 't is conâ—… 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 iâ— 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 That the Position which makes the Soul and Body Two Things hinders the Right Explication of Christian Faith 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 sâ—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 This Tenet makes overy Man to be a Monstrous Chimera 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
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 â—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 â—â— 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 The Condition of our Soul here laid open 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 How the Coalition of the Soul and Body into one Ens agrees with Principles of Reason 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 What Errors and Absurditics have sprung out of the contrary Opinion 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 Extrinâ—â—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 thâ—â— 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 tâ— 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 â—â—â—â—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 Atâ—â—git a fine usque ad finem fortiter disponâ—t omâ—… suaviter Not considering also that this closelyâ—… Order of Causes 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 Which Existence supervening does establish 〈…〉 the Ens or Substance some Degree of Stability and Constancy â—or since Motion consider'd â—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 â—arts of it are not now but past others are not â—… but to come it is manifest to any acute conâ—â—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 â—hich are found in It and in the Contiâ—…ous Bodies through which it moves is nothing 〈…〉 but a Continu'd Flux of certain Not Beings â—hich it sows as it were all along through it's â—…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 The twisting the results of so many various Causes into one Individuum argues the Design of an All-comprehending Providence 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 This Complexion of Accidents can never be eradicated while the Individuum continues 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 And gives the Compound a Different Genius and Natural Propension 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 Existence can with no shew of Reason be pretended to be the Principle of Individuation 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 The Distinction between the Notions of a Subsistent Thing or a Suppositum and the Notion of an Individual Ens clearly manifested 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 How and when the Individuality is â—… 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 The First Rule how to know this 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 The Second Rule 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 The Third Rule 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 Hence every Simple Division of the Matter in Living Things changes not the Individuation 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 â—â—ot Chang'd whatever Limbs â—…loses unless those parts be
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 Dem. VI. Because she has the No tion of Existence in her which is every way Indivisible 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 tâ—â—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 That the Soul has Actual Respects in her us in the first place to reâ—â—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 wâ—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 â— 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 This Demonstration enforced But the Soul is the Subject of such Operations or Affections viz. Actual Respects Therefore the Soul is Immaterial 10.
Contraria juxta se posita magis elucescunt Wherefore since to put those Sensible Qualities â—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 Inconâ—â—stent Nonsense they must be in our Soul Imâ—aterially or which is the same our Soul is â—n Immaterial Subject 16. Demonstration XIV The same is Demonstrated if possible more evidently from the Notion of Figure Dem XIV Because Innumerable multitudes of Various and Large Figures are in the Soul at once 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 Câ—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 â—…er Notions of an Universal Demon. XV. Because the Soul has in her Universal Notions 〈…〉 of Man Body or Ens in Comâ—… 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 disâ—…rse nay write whole Treatises of each of â—…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 â—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 Dem. XVI Bâ—the Thing is in and by the Soul Divided in-into such Parts as Material Division cannot reach 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 Demon. XVII Because the Composition the Soul makes afterwards of these thus-Divided Parts is impossible to be perform'd by a Material Agent 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 â—…sely refer those Predicates which as they 〈…〉 our Minds are diversely Referrable to the Sâ—…ect as is seen in the Predicables of Porphyrius Bâ—â— this Referring Actually one Notion or Thing â—…other cannot be perform'd by Matter as is â—…'d above § 8 9. where we argu'd from 〈…〉 Notion of Respect in common Again All oâ—â— Predication is a Composition and such a one as answers to the Division lately made which it â—…upposes and therefore is of the same Nature â—… But that Division as is prov'd § 18. could not be made by a Material Agent nor consequently could this Composition which answers â—o it and is of the same Nature be made by such an Agent Therefore the Soul in
and Confâ—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 Demon. XXII Because the Soul gives a kind of Being to Non-Entities and Chimeraes which can have no Existence in Nature 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 exciâ—â— 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 How some do mistake the Nature of the Indivisibility attributed to the Soul 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 Fanâ—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 The Proper and True Sense in which a Spirit is said to be Indivisible 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
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 â—…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 â—â—â— 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 iâ— 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 The most Important Use we ought to make of this Doctrin That our Soul is Immortal 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 Makeâ— has indulg'd these Clear Informations make oâ—â— 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 Speculatiâ—â— 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 â—â— to High Contemplation and to breed in us Conformable Affections Since then we have the best â—…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 â—â—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 â—â—â— carefullest Endeavours to provide she may be Happy in her Eternal State when she comes to be â—â—â—â—â—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 The Soul at her Separation receives some Change according to her Manner of Existing and Suppositality 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 mâ—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 â— How this is done we may learn by this
Paâ—…el A Quantitative Thing v. g. The Manner how this is done Illustrated 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 â—ubâ—â—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 â—â—â— so was apt to be made more Actual Wholes or 〈…〉 ings hence each Part when thus Divided â—…ade a Distinct whole Ens has immediately its â—â—â—â—icular Existence given it by GOD. And beâ—…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 â—â—â—â—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 â—â—turally due to the Soul which is of an Immortal Nature 3. Notwitstanding each Soul when separated continues the same Individual Yet the same Individual Nature remains in her 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 abatiâ—â— 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 Individuatâ— her as she is a Soul Wherefore this Change of the Soul at her â—…ration amounts to no more but to take from 〈◊〉 the Imperfection of being a Part and to â—…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 â—…e excepting False Judgeâ—…nts All the Modes or Accidenti v. g. all the Knowledges and Affections she had while here do remain still in her is blotted out of her in 〈◊〉 State of Separation For 〈◊〉 whatever is naturally exâ—…d out of any Subject is driven â—â—â—ce by it's Contrary and Conâ—â—â—es by Ch. 7. § 15. do not â—…l one another out of the â—…d but fix one another better there 't is eviâ—â—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 â—…ains there for ever Again since the pecuâ—… Nature of the Soul is not Material or Divisiâ—… but when she is separated she is a Pure Act â—…re can be no Ground from the Subject's side â—â—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 â—…m still Whatever Knowledge therefore was 〈◊〉 in the Soul will be ever there And the â—…son why in this State they come not into â—â—â—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 Each Soul when Separated knows all Created Truths as she is out of the Body For since * B. 1. Ch. 5. §. 2. 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 iâ— 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 How this is very Possible 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 sâ—ifâ—e or rather a meer Nothing 7. Hence follows That every Separated Soul comprehends all Time and Place â—â—r since those innumerable Natural Hence every Separated Soul comprehends All Time and Place Objects which â—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
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 Volitiâ—â— 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 Imperceptiâ—… Time order and alter that Quantity An Angel can move or change those Bodies which are of Matter or those Bodies that are within the Bounds of it Activity which generally speaking are only those which it superintends anâ—… also those material Causes which are requisite as fit Instruments for Holy Angels to do Men Good or Protect within the Sphere of it's Activity in an imperceptible Time them or for Bad Angels to do them Harm or Punish them as sutes best with GOD's Mercy or â—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 â—…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 â—…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 Hence the Wonderful Effects recorded in Holy Writ to have been done by Angels are Consonant to Metaphysical Principles 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 tâ— them must needs be very Soveraign and Powerful Nor is there any thing in thâ— whole Discourse or in any of these anâ— 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 That the Ordinary Ministring Spirits or the Guardian Angels of particular Persons are the Lowest sort of Angels 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 But the Greater and Weightier Affairs are transacted by Archangels â— 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
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 sâ—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 â—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 â—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 iâ— 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 â—â—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 Quâ—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
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 â—…oving it self forwards to or rather in reality haâ—ing actually an Union with it The Former by â—ay of Informing or being in the Divine Underâ—â—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 â—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 â—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 â—im a meer Picture or Similitude of His Father â—…d that He has not therefore the very Divine created Essence or the Divine Nature in Him â—…t only some Created Similitude of it I must â—…nfess this sutes well enough with the Doctrine Ideas in our Mind which are Spiritual Pourâ—…itures or Resemblances of the Things we know â—…d not the Things themselves But that it sutes â—…ither with Reason or Faith they can never show â—…s for how can meer Fancies agree
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 dangerouâ— 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 Miâ—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 Rabbiâ—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 sueâ— 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