Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	cold_a	positive_a	privation_n	18	3	15.9963	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69728	The darknes of atheism dispelled by the light of nature a physico-theologicall treatise / written by Walter Charleton ...	Charleton, Walter, 1619-1707.	1652 (1652)	Wing C3668; ESTC R1089	294,511	406

great and excellent that I may be assured the same cannot be in me either Formaliter or Eminenter and therefore I cannot be the Cause of that Idea by direct and genuine inference I determine that I am not alone in the World but that there is existent in the universe some other Being which is the father of this Idea For if I finde no such Idea occur to my minde in earnest I know no argument that may make me confident of the existence of any one thing distinct from my self Now among these Ideas that I may range them into distinct Article 7. The diversity of Ideas respective to the diversity of Entities orders respective to the severall Degrees of Entities from which they result or are derived there is one which holds forth me to my self concerning which no difficulty can be started as to the concernment of the present Demonstration another which represents God others which pourtray things meerly Corporeal and Inanimate others which describe Angels others resemble Animals and finally others that shew me other men like my selfe As for those Ideas which represent Men Animals or Angels I easily understand that such may be composed and made up Article 8. The possible originals of each sort severely examined and all found to be desumable from our selves the Idea of God only excepted of other Ideas which I usually conceive of my self and other corporeall Entities and of God though there were neither Men nor Animals nor Angels in the whole World beside my self And as for those of Corporeal Entities in them I meet with nothing so great noble or excellent which seems not to have its fountain or origin in my self For when I make a deep and strict inquisition into them I discover that of those things which they comprehend there are only very few which I clearly and distinctly understand such are Magnitude or Quantity extended into its three dimensions of Longitude Latitude Profundity Figure arising from the termination of that extension Situation of parts or that position which parts variously figurated obtain and hold among themselves and Motion or the change of situation in the whole or parts composing the whole to which may be superadded Substance Duration and Number But as for other things as Light Sounds Odors Sapors Heat Cold and other tactile qualities these fall not under the comprehension of my thoughts but darkly and with as much obscurity as confusion insomuch that when I have summ'd up all I know of them it amounts to no more then this that I am even ignorant whether they be true or false i. e. whether such Ideas as I conceive of them be the Ideas of things really existent or of Non-entities For though I have faithfully observed that Falsity properly and most emphatically so called or Formal falsity can be no where found in the world but in our judgments or determinations yet is there another Material falsity in our Ideas when they represent a Non-entity for a real Entity a nothing in stead of a something Thus to exemplifie the representations which I have of Heat and Cold appear so narrow dim and confused that my most intense and acute speculations cannot acquire from them any plenary and stable satisfaction Whether cold be only a privation of Heat or Heat no more but the privation of Cold Whether both be real and positive qualities or neither and since there can be no Ideas but as of real entities in regard it is a truth apparent that cold is nothing else but a privation of heat that same Idea which exhibi●s cold as something real and positive may justly be reputed false and so likewise may others of the same series To such Ideas therefore it is not necessary that I assigne any other original besides my self for since they may be materially false i. e. represent nothing under the disguise of something it is declared unto me by the Light of Nature that they proceed from nothing i. e. that no other reason can be given why they are in me but only this that something is wanting to my nature which is requisite to make it absolutely perfect and compleat and if they were true yet in respect they exhibit so litle of reality that I cannot in the most abstracted contemplation clearly distinguish that litle from nothing I see no reason why they may not worthily be counted the Minervas of my own brain or the productions of my own thoughts Now as concerning those things which are clear and distinct in the Ideas of Corporeal Natures I have discovered that some of them also be derived from the Idea of my self such are Substance Duration Number c. of the same classis For when I consider a stone to be a substance or an entity constituted in a capacity of subsisting per se and at the same time consider my self also to be a substance although I conceive my self to be Res cogitans a thinking ens and look not upon my self as Res extensa a quantative or extensive but upon a stone as Res extensa and not cogitans and that therefore there must be a great dissimilitude between these two conceptions yet they seem to be reconciled and shake hands in termino substantialitatis and also when I consider that I now am and formerly have been and when I have various cogitations whose number I comprehend I then acquire the Ideas of Duration and Number which I can after transfer and apply to what other things I please But for the residue of particular things whereof the Ideas of Corporeal Natures are composed as Extension Figure Situation and Motion these have not their residence in me since I am nothing else in propriety of essence but Res cogitans formaliter and yet in relation that they are only certain Modi substantiae modificated substance and I also am a substance they seem to be comprehended in me eminenter by way of transcendency And so there remains unexamined only the Idea of God in which I am to consider whether it include any thing which cannot be derivative from my self By the name God I understand a certain substance infinite Article 9. The Idea of God here described cannot be either formally or materially false but the most clear distinct and true of all others independent omnipotent omniscient from which as well my own as all other dependent natures were derived by whose incomprehensible Wisdome Power and Goodness the universe was created according to the admirable Idea formed in his own eternall intellect and is constantly conserved in the same perfect order and exquisite harmony which in the beginning he was pleased to institute Now so divine excellent and perfect are all these Attributes that when with deep yet humble and reverentiall thoughts I contemplate them either conjunctively or distinctly I become fully informed that they are too great and noble to be derived from so mean frail and imperfect a being as my self and upon this firm foundation I erect