pressing
an
Ardor
as
we
have
to
know
all
things
out
of
our selves
,
so
much
Coldness
have
we
for
that
excellent
Curiosity
of
knowing
our selves
:
It
is
the
only
Map
and
the
only
History
,
the
only
Intrigue
and
the
only
Matter
,
which
we
take
no
care
at
all
to
understand
.
The
Dignity
of
our
Souls
.
Yet
in
the
mean
time
we
have
a
Soul
,
not
only
Spiritual
,
and
of
a
Nature
altogether
different
from
the
Body
,
and
more
excellent
than
all
we
can
conceive
that
is
Material
and
Corporeal
;
but
also
Immortal
and
Celestial
,
imprinted
with
a
thousand
Characters
of
a
lively
Resemblance
of
the
Supreme
Nature
and
Essence
,
and
destin'd
to
an
Eternity
,
and
a
happy
Immortality
,
in
an
eternal
Union
and
an
Everlasting
Society
of
Delights
and
Joys
with
God
.
Moses
hath
taken
care
to
give
us
the
History
and
Genealogy
of
it
.
For
,
says
he
,
He
that
in
the
Beginning
created
the
Heaven
and
the
Earth
,
formed
out
of
the
Common
Matter
of
the
Universe
the
Beasts
of
the
Field
,
the
Birds
of
the
Air
,
the
Fishes
of
the
Sea
,
by
the
sole
construction
of
their
Members
and
Corporeal
Organs
,
which
he
directed
to
those
particular
Ends
which
he
had
propos'd
to
himself
for
a
general
End
of
his
Workmanship
:
By
means
of
which
,
he
made
them
capable
of
those
admirable
and
different
Instincts
and
Movements
that
we
see
in
them
,
which
is
that
only
Life
that
Experience
makes
us
see
,
and
Reason
suffers
us
to
acknowledge
to
be
in
Beasts
:
By
the
sole
construction
or
organization
of
their
Bodies
,
That
a
most
pure
and
a
most
subtle
Fire
,
form'd
from
the
most
pure
and
most
agitated
part
of
their
Blood
,
mov'd
and
animated
suddenly
;
They
became
,
says
the
Holy
Historian
,
Living
Creatures
.
But
when
he
came
to
Man
,
to
whom
he
gave
the
place
of
Master
and
King
of
the
visible
World
,
the
Common
Matter
which
suffic'd
to
make
the
other
Living
Creatures
,
was
not
at
all
sufficient
for
the
making
of
Man
;
Man
cannot
be
made
like
Beasts
,
by
a
sole
Construction
and
Organization
of
his
Body
;
for
the
Body
being
fram'd
,
it
would
not
have
been
for
all
that
a
Man
,
it
would
have
been
a
Beast
as
Brutish
as
the
rest
,
if
God
had
not
sought
out
a
Soul
for
it
in
His
own
Heart
,
and
in
His
own
Essence
:
There
needed
nothing
but
a
well-placing
of
Matter
,
and
an
altogether
Earthly
Structure
of
Organs
animated
by
a
Blood
a
little
set
on
fire
,
to
cause
a
Body
to
eat
and
walk
,
and
to
make
it
a
living
Creature
,
like
the
rest
:
But
to
make
a
Man
,
who
,
far
above
the
Life
of
Beasts
,
hath
a
Life
of
Knowledge
,
Understanding
,
and
Reason
;
who
hath
that
Empire
over
himself
which
we
call
Liberty
,
and
that
Natural
Rightness
which
we
call
Conscience
,
there
was
a
necessity
of
searching
for
the
Principle
of
this
excellent
Life
out
of
all
the
Extent
of
Matter
and
the
Region
of
Bodies
,
and
the
Creator
could
find
it
no
where
but
in
Himself
.
For
this
is
what
that
Expression
of
the
Holy
Writer
means
,
And
he
breathed
into
him
the
breath
of
life
.
He
grafted
upon
this
Material
and
Terrestrial
Structure
,
which
of
it self
could
have
no
other
than
the
Life
of
Beasts
,
which
had
been
given
to
the
Common
Matter
of
the
World
in
Animals
,
a
lively
Image
,
and
an
admirable
Resemblance
of
his
Eternal
Essence
:
And
from
the
Conjunction
of
this
Terrestrial
Structure
,
and
this
Celestial
and
Divine
Nature
which
he
pour'd
into
it
,
Man
became
Man
after
His
Image
,
and
was
rais'd
up
in
the
middle
of
the
World
,
as
a
Living
Statue
,
to
be
reverenc'd
by
all
the
Universe
.
The
Perception
and
Certainty
which
all
of
us
have
of
our
Souls
.
This
is
the
History
and
Genealogy
which
Moses
gives
us
of
our
Soul
;
in
which
he
appears
no
less
a
Philosopher
,
than
a
Prophet
:
And
altho'
he
should
never
have
given
it
us
,
we
should
not
have
forborn
to
climb
up
to
that
Source
or
Origin
of
our
Nobility
,
by
the
inward
Experience
and
Certainty
which
we
all
of
us
have
of
our selves
;
since
there
is
no
body
that
doth
not
feel
and
perceive
in
himself
this
Celestial
and
Divine
Part
added
and
ingrafted
upon
this
Terrestrial
Matter
,
with
a
thousand
Characters
and
a
thousand
Attributes
undoubtedly
Celestial
and
Divine
.
For
who
is
there
that
doth
not
perceive
in
himself
a
Principle
of
Knowledge
without
Bounds
,
which
gives
a
kind
of
Immensity
to
his
Soul
?
Who
is
there
that
doth
not
perceive
in
himself
a
Principle
and
a
Ground
of
an
Empire
over
himself
,
and
over
the
visible
World
,
in
the
Foundation
of
his
Liberty
,
which
raises
up
a
Man
into
a
kind
of
Equality
,
or
at
least
a
Resemblance
of
Sovereignty
with
God
?
Who
doth
not
perceive
in
himself
a
Ground
of
Justice
,
or
Love
of
Order
,
of
Vertue
and
Duty
,
which
makes
him
like
to
the
Eternal
Justice
,
from
whence
flows
all
the
Order
,
all
the
Beauty
of
the
World
,
both
Moral
and
Natural
?
Who
doth
not
perceive
in
himself
a
Ground
of
Conscience
,
whereby
every
one
is
punish'd
or
rewarded
upon
the
spot
,
according
as
he
hath
done
well
or
ill
;
in
which
Man
bears
in
himself
a
lively
Image
of
that
Supreme
Justice
which
continually
judges
the
Universe
,
and
which
will
one
day
solemnly
manifest
its
Judgment
by
a
manifest
Recompence
of
the
Good
,
and
an
awful
Punishment
of
the
Wicked
?
Men
have
essentially
this
Perception
,
and
this
Experience
of
themselves
:
Some
have
it
more
clear
and
lively
,
others
more
confus'd
,
stupid
,
and
dead
,
if
I
may
so
say
,
according
as
they
have
more
or
less
Attention
or
Reflection
upon
themselves
;
but
it
is
certain
that
they
all
of
them
have
it
.
It
is
apparent
,
that
the
ancient
Philosophers
,
and
the
ancient
Poets
who
were
themselves
the
Philosophers
of
their
time
,
had
not
at
all
read
the
Book
of
Genesis
,
when
they
made
our
Souls
to
descend
from
Heaven
,
and
confounded
them
with
the
Supreme
Nature
,
and
said
,
that
they
were
a
Portion
of
It
more
particularly
applied
to
animate
our
Bodies
,
than
the
rest
of
the
Universe
.
It
is
not
any
Tradition
that
hath
given
Men
these
Ideas
;
it
is
the
natural
perception
,
and
inward
experience
and
certainty
which
the
Soul
essentially
hath
of
it self
:
And
if
Men
were
not
diverted
and
carried
away
on
the
one
side
by
their
Passions
,
and
on
the
other
side
over-rul'd
to
that
degree
as
they
are
,
by
the
Empire
exercis'd
over
them
by
the
Imagination
,
which
dulls
and
obscures
them
so
,
as
hath
been
said
;
there
would
be
no
need
of
writing
Books
,
to
let
them
know
the
Nobility
and
Dignity
,
the
Imaterial
Nature
and
the
Spiritual
and
Immortal
Quality
of
their
Souls
:
Every
one
would
be
his
own
Master
,
and
his
own
Book
to
himself
.
But
seeing
that
the
Passions
on
one
side
take
from
us
the
Attention
and
Reflection
upon
our selves
,
and
that
the
Imagination
,
on
the
other
side
,
presents
us
with
Corporeal
Images
as
soon
as
we
apply
our selves
to
conceive
things
Spiritual
and
Immaterial
,
it
is
necessary
to
awaken
and
help
this
natural
Sentiment
,
and
to
support
the
feeble
and
weak
Effort
of
the
Understanding
and
Reason
,
to
unmingle
our
Soul
from
that
Confusion
with
the
Body
which
the
Imagination
causes
:
For
that
purpose
we
must
begin
to
own
its
Spiritual
and
Immortal
Nature
,
of
which
it
can
accumulate
a
thousand
Proofs
;
but
,
not
to
weary
the
Spirit
by
too
much
Speculation
,
we
will
close
it
up
in
Three
only
,
drawn
from
one
triple
indubitable
Sentiment
,
which
every
one
hath
,
and
upon
which
every
one
may
easily
reflect
:
For
every
one
finds
in
himself
a
Principle
of
Knowledge
,
a
Principle
of
Liberty
,
and
a
Principle
of
Conscience
,
or
Love
of
Order
and
Justice
:
And
these
are
the
three
evident
Convictions
of
the
Spiritual
and
Immortal
Nature
of
our
Souls
,
which
sparkle
within
us
.
Let
us
treat
of
them
in
order
,
and
explain
them
one
after
another
.
CHAP.
II.
That
our
Souls
undoubtedly
are
Spiritual
Natures
,
and
altogether
distinct
from
Bodies
,
upon
the
account
of
their
Intelligent
Nature
.
IF
we
should
follow
the
Light
of
our
natural
Ideas
,
there
would
be
no
need
here
of
any
Effort
of
Reason
,
or
any
Train
of
Discourse
;
for
the
natural
Idea
which
we
have
of
a
Spirit
,
or
a
Spiritual
Nature
,
is
no
other
than
an
Idea
of
an
Intelligent
Nature
,
such
as
we
find
and
perceive
in
us
by
that
intimate
and
inseparable
Experience
which
we
have
of
our selves
.
For
we
must
observe
,
and
,
which
admits
of
no
difficulty
,
that
as
we
do
not
know
Bodies
but
by
the
Experience
which
we
have
of
them
,
so
we
know
not
Spirits
but
by
that
Spirit
which
we
have
in
our selves
,
and
by
that
Idea
which
we
have
of
our
Soul
,
which
we
know
not
but
under
the
Idea
of
a
knowing
Substance
,
which
we
experiment
and
perceive
in
us
to
be
capable
of
divers
Matters
of
knowing
,
perceiving
,
and
willing
,
of
loving
,
of
hating
,
of
being
afflicted
and
rejoycing
,
of
having
Pain
and
Pleasure
,
and
,
in
fine
,
to
be
generally
susceptible
of
an
infinite
number
of
divers
Modifications
,
of
which
it
hath
an
essential
Certainty
,
as
often
as
it
makes
them
in
it self
,
or
suffers
or
receives
them
from
any
thing
else
.
As
we
have
no
Idea
nor
Experience
of
any
sort
of
true
Knowledge
but
that
of
our
own
,
so
we
have
naturally
no
Certainty
,
nor
near
or
immediate
Idea
,
but
of
our
own
Spirit
:
And
tho'
we
form
to
our selves
an
Idea
of
some
Spirit
without
us
,
and
of
some
Intelligent
Nature
,
it
is
only
grounded
upon
that
Idea
which
we
have
of
our selves
,
or
of
that
Intelligent
Nature
which
,
as
I
have
said
,
we
find
and
prove
to
be
in
us
;
for
we
know
neither
God
nor
Angel
,
but
by
an
Idea
which
we
draw
and
which
we
form
and
build
upon
that
Idea
which
we
have
of
our selves
.
Why
and
how
we
conceive
of
God
and
Angels
as
Spirits
.
The
Idea
which
we
have
of
an
Angel
,
is
no
other
than
an
Idea
of
an
Intelligent
Nature
,
such
as
is
in
us
,
but
separated
and
disengag'd
from
the
Servitude
and
Union
of
Bodies
,
and
by
consequence
enfranchiz'd
from
the
Imperfections
and
Miseries
tied
to
their
Dependence
,
such
as
we
find
in
our selves
.
The
Idea
which
we
have
of
God
is
in
like
manner
no
other
than
an
Idea
of
an
Intelligent
Nature
,
such
as
is
in
us
,
but
exempt
from
all
the
Imperfections
which
are
in
us
.
It
is
an
Idea
of
a
Nature
Intelligent
,
and
existing
by
it self
,
with
a
Power
,
Wisdom
,
and
Sanctity
or
Infinite
Justice
;
whereas
we
conceive
of
our selves
just
as
we
are
,
under
an
Idea
of
a
Created
Intelligent
Nature
,
Imperfect
,
Defective
,
and
Dependent
in
a
thousand
manners
;
but
this
difference
doth
not
at
all
hinder
,
but
that
this
Great
and
August
Idea
of
the
Supreme
Spirit
may
be
apprehended
under
the
Idea
of
that
Intelligent
Nature
which
we
find
and
prove
in
our selves
.
We
do
not
know
that
God
knows
otherwise
than
we
,
were
it
not
that
he
must
of
necessity
know
by
Himself
essentially
all
things
,
without
a
Cloud
,
without
Obscurity
,
without
Uncertainty
,
and
all
at
one
View
:
Whereas
we
only
know
successively
,
and
dependently
of
a
Superior
Power
,
which
gives
us
Ideas
and
Perceptions
as
he
pleases
.
As
we
know
no
other
Spirit
than
God
,
Angel
,
and
Man
;
and
as
we
conceive
neither
God
,
nor
Angel
,
nor
Man
as
Spirits
,
but
under
an
Idea
of
a
Knowing
Nature
,
and
knowing
with
that
kind
of
Knowledge
which
we
find
in
us
;
it
follows
,
That
the
Idea
under
which
we
conceive
a
Spiritual
Nature
,
is
the
Idea
of
that
Knowing
Nature
which
is
in
us
.
And
indeed
it
is
impossible
to
have
any
clear
and
positive
Idea
of
a
Spirit
,
which
hath
not
for
its
Basis
and
Foundation
either
Knowledge
,
or
a
Knowing
Faculty
;
for
all
other
Definitions
and
Notions
which
are
given
of
a
Spiritual
Substance
,
have
nothing
Positive
,
but
consist
in
Negations
.
This
is
the
common
Doctrin
of
the
Schools
.
Thomas
Aquinas
and
the
Scholiasts
do
commonly
teach
,
That
we
know
neither
God
nor
Angels
,
but
after
the
manner
I
have
been
speaking
of
:
For
this
is
what
they
would
say
,
when
they
teach
,
That
we
do
not
know
either
God
or
Angels
,
but
,
as
they
term
it
,
per
alienam
speciem
;
that
we
know
them
not
but
by
a
borrow'd
and
copied
Idea
;
that
we
have
no
proper
,
original
,
and
immediate
Idea
of
them
;
for
these
are
their
Expressions
:
And
tho'
we
had
not
these
Authorities
,
the
Experience
which
we
all
of
us
have
of
the
manner
how
we
form
to
our selves
the
Notion
and
Idea
of
God
and
Angels
,
by
Reasoning
,
and
by
Abstractions
,
and
by
Precision
or
separation
of
the
Imperfection
which
we
know
to
be
in
us
,
would
not
permit
us
to
doubt
,
but
that
the
sole
Idea
and
the
sole
Notion
which
we
have
of
a
Spiritual
Nature
,
is
the
Notion
or
Idea
of
an
Intelligent
Nature
.
We
know
by
an
indubitable
Experience
,
that
there
are
in
the
World
two
sorts
of
Natures
,
a
Knowing
Nature
,
and
a
Nature
not
knowing
.
And
,
to
distinguish
these
two
Natures
,
of
which
we
find
in
our selves
Ideas
and
Notions
altogether
distinct
,
by
our
Apprehension
and
Experience
not
to
be
doubted
of
,
we
have
given
to
the
one
the
Name
of
Spiritual
Nature
,
and
to
the
other
the
Name
of
Corporeal
Nature
.
Here
you
see
the
Truth
of
the
Matter
.
So
if
we
would
follow
the
Ideas
and
the
Pure
Lights
of
Nature
,
which
are
always
Infallible
,
there
would
be
no
need
here
of
making
any
Effort
of
Reasoning
,
to
manifest
the
Spiritual
Nature
of
our
Souls
,
which
we
so
surely
find
to
be
Intelligent
:
But
by
the
misfortune
of
a
deadly
Prejudice
,
generally
establish'd
by
a
precipitate
and
an
inconsiderate
Judgment
from
our
Infancy
,
whereby
is
form'd
an
almost
universal
Error
,
which
hath
taken
place
of
Truth
,
we
have
so
confounded
,
obscur'd
,
and
involv'd
this
lively
and
pure
Light
of
Nature
,
and
of
the
Idea
of
Body
and
Spirit
,
or
of
Spiritual
and
Corporeal
Nature
,
as
it
is
absolutely
necessary
to
stop
here
,
in
order
to
regulate
that
Confusion
which
hath
been
cast
upon
these
Ideas
.
CHAP.
III.
The
manner
of
our
conceiving
that
Knowledge
which
is
in
Beasts
,
causes
a
Confusion
which
must
necessarily
be
rectified
.
WE
understand
already
,
that
it
is
the
Judgment
which
we
have
made
of
Beasts
(
when
upon
the
appearance
of
some
exterior
Movements
like
ours
,
and
of
some
Vital
and
Natural
Functions
,
we
have
judg'd
that
they
had
Knowledge
like
us
)
which
hath
caused
that
Confusion
which
we
are
now
about
to
rectifie
.
I
am
no
way
desirous
to
change
the
Language
of
Men
;
I
will
never
say
that
Fire
is
not
hot
,
nor
that
Beasts
do
not
know
after
their
fashion
;
provided
Men
do
not
confound
their
manner
of
Knowing
with
ours
.
That
Beasts
know
,
I
grant
;
and
let
People
talk
as
much
of
it
as
they
will
,
provided
they
allow
that
they
have
no
Idea
of
that
Knowledge
which
they
give
them
.
Beasts
,
without
doubt
,
know
after
their
manner
,
since
they
fly
from
and
pursue
Objects
as
they
are
agreeable
or
disagreeable
to
them
:
And
it
would
be
a
very
sad
thing
,
and
contrary
to
the
current
Style
of
the
Language
of
Men
,
if
we
should
not
permit
that
to
be
call'd
Knowledge
in
the
best
sense
.
Let
not
then
any
one
believe
that
I
will
here
make
any
Innovation
in
the
Language
of
Men
,
or
at
all
proceed
in
the
Method
of
that
New
Philosophy
which
changes
all
Ideas
and
common
Expressions
into
Paradoxes
and
Riddles
.
Let
Animals
know
,
with
all
my
Heart
,
after
their
manner
,
which
is
to
fly
from
,
or
to
pursue
,
(
without
knowing
for
all
that
what
they
do
,
by
an
Instinct
altogether
blind
in
respect
to
them
,
but
most
clear
in
respect
of
the
Workman
which
gave
it
them
,
and
who
conducts
them
)
the
things
which
are
good
or
ill
for
them
;
and
to
be
thereby
capable
of
a
thousand
several
Movements
,
occasion'd
by
the
different
Impressions
which
come
to
them
from
without
,
and
from
the
divers
Fermentations
which
arise
in
them
from
the
Mass
of
Blood
and
the
Humors
which
are
within
them
.
But
if
we
look
upon
Beasts
to
be
entirely
Corporeal
,
as
Moses
would
have
us
to
conceive
;
if
we
conceive
them
as
having
Material
Souls
,
as
the
Scripture
makes
us
to
conceive
,
telling
us
so
constantly
,
that
their
Soul
is
their
Blood
,
and
that
all
that
is
in
them
was
form'd
of
the
common
Matter
of
the
Universe
:
Yet
let
us
take
care
how
we
apply
to
their
Movements
,
which
are
totally
Corporeal
,
the
Idea
of
that
Knowledge
which
we
find
in
Us
:
Let
Us
not
conceive
that
they
know
in
any
manner
like
Us.
We
must
take
notice
of
what
I
say
,
Like
us
:
For
that
is
the
Knowledge
which
is
in
question
here
,
and
which
I
will
not
grant
them
,
because
the
Rule
of
wise
and
infallible
Judgments
,
by
which
we
ought
always
to
guide
our
Reason
,
cannot
permit
me
.
If
by
knowing
like
us
,
Men
meant
no
other
than
that
they
receive
,
as
we
do
,
a
Corporeal
Impression
,
by
the
Eyes
,
by
the
Pallat
,
by
the
Ears
,
and
by
the
other
Organs
of
the
Senses
,
which
passes
even
to
their
very
Brain
,
and
there
determines
the
very
Movements
of
Flight
and
Pursuit
,
without
any
other
Knowledge
or
Perception
like
ours
;
there
would
be
no
difficulty
at
all
to
let
it
pass
for
granted
,
that
they
know
as
we
do
.
For
it
is
certain
,
that
the
Light
which
reflects
from
the
Body
of
a
Man
,
upon
the
Eyes
of
a
Beast
,
is
engraven
and
imprinted
there
just
as
it
is
in
us
;
that
Sounds
strike
their
Nerves
,
and
the
Tympanum
in
their
Ears
;
that
Scents
tickle
their
Olfactory
Nerve
,
like
as
they
do
ours
;
and
that
from
thence
follow
the
Movements
of
Flight
and
Pursuit
:
And
if
Men
would
have
it
,
that
this
is
to
know
like
us
,
which
is
infinitely
far
from
it
,
for
there
is
not
that
Knowledge
which
makes
our
distinction
,
since
there
is
nothing
in
That
which
in
us
we
call
Knowledge
,
I
would
not
insist
upon
opposing
this
manner
of
speaking
.
But
,
by
the
greatest
Misfortune
in
the
World
,
Men
do
not
mean
so
,
when
they
say
,
that
Beasts
know
like
us
.
There
are
some
People
so
stupid
as
to
conceive
,
that
Beasts
have
Perceptions
and
Representations
of
Objects
in
themselves
,
just
as
we
have
;
that
they
have
a
Certainty
of
themselves
,
and
true
Ideas
of
things
,
by
which
they
act
and
guide
themselves
.
It
is
so
that
we
judg'd
in
our
Infancy
,
according
to
the
more
rash
and
senseless
Judgment
of
the
World
:
And
it
is
this
Judgment
which
I
believe
ought
to
be
destroy'd
and
subverted
.
Four
different
Opinions
,
which
make
four
different
Degrees
of
Knowledge
in
Beasts
.
At
that
time
when
we
judg'd
that
Beasts
knew
like
us
,
this
false
and
rash
Judgment
was
divided
,
and
as
it
were
spread
into
four
different
Opinions
.
The
one
believ'd
that
Beasts
were
animated
by
the
Souls
of
Men
,
which
going
out
of
their
Bodies
,
passed
into
those
of
Beasts
;
That
the
Souls
of
great
Captains
and
valiant
Men
,
made
Lions
and
other
couragious
Animals
;
That
the
Souls
of
the
Voluptuous
,
made
Swine
and
Bears
;
The
Souls
of
Crafty
Men
,
Foxes
:
And
that
the
Quality
of
every
Soul
,
made
the
Quality
of
the
Beast
into
the
Body
of
which
it
entred
;
which
is
the
ancient
Metempsychosis
or
Transmigration
of
Souls
,
of
which
the
fantastical
Imagination
is
known
to
all
the
World
.
There
were
others
who
believ'd
that
Beasts
were
not
animated
after
that
fashion
,
by
the
proper
Souls
of
Men
,
but
only
by
Souls
like
those
of
Men
,
but
less
noble
and
less
perfect
;
but
endu'd
,
however
,
with
true
Reason
,
altho'
inferior
to
that
of
Men.
There
were
others
who
not
being
willing
that
Beasts
should
have
that
Species
of
Reason
which
without
dispute
we
have
,
will
have
them
to
have
a
true
Reasoning
or
Ground
of
Knowledge
,
perfect
enough
to
go
on
from
one
Knowledge
to
another
,
and
to
clear
up
themselves
by
the
Progress
of
their
Knowledges
and
Reflections
;
which
is
what
some
have
likewise
call'd
Reason
.
We
have
seen
not
long
ago
this
Opinion
set
forth
with
a
fair
shew
of
Words
,
and
supported
with
extreme
heat
and
obstinacy
,
by
the
late
Monsieur
de
la
Chambre
,
who
at
first
dash
hath
given
Reason
to
Animals
,
tho'
he
believ'd
their
Souls
were
Corporeal
,
and
not
like
ours
.
Lastly
,
There
are
others
who
not
being
able
to
endure
that
Beasts
should
have
either
Human
Souls
,
or
Souls
like
to
those
of
Men
,
nor
that
they
should
have
that
Species
of
Reasoning
inferior
to
our
Reasoning
,
which
Monsieur
de
la
Chambre
hath
given
them
;
have
confin'd
themselves
to
a
pure
Knowledge
of
simple
Perception
of
Objects
purely
Corporeal
,
and
will
have
it
,
that
Beasts
have
only
This
simple
Perception
without
Discourse
and
Reasoning
,
and
even
without
a
proper
Judgment
,
or
Act
of
Judging
,
which
is
that
Act
by
which
we
compare
our
Ideas
one
with
the
other
,
and
know
their
Relation
,
or
their
Contrarieties
and
Oppositions
.
We
see
here
,
as
it
were
,
the
four
Propensities
,
and
four
different
Courses
,
which
the
rash
and
senseless
Judgment
of
our
Infancy
hath
taken
,
by
the
which
we
have
judged
that
Beasts
have
Knowledge
like
us
.
It
hath
formed
these
four
different
Opinions
,
of
which
there
is
not
one
that
is
not
infinitely
rash
,
false
,
full
of
Contradictions
and
Repugnancies
.
We
may
discuss
and
examin
this
Judgment
two
several
ways
:
First
of
all
,
by
taking
it
in
general
,
and
abstractedly
from
the
different
Opinions
into
which
it
is
divided
;
and
then
by
regarding
it
in
particular
,
in
every
one
of
those
Opinions
,
one
after
another
.
CHAP.
IV.
A
general
Discussion
of
the
Opinion
which
gives
to
Beasts
a
Knowledge
like
to
ours
.
TO
take
it
in
general
,
in
the
Abstract
,
and
without
descending
into
the
diversity
of
Opinions
into
which
Men
thereupon
have
divided
themselves
,
it
is
sure
,
that
this
Judgment
by
the
which
we
have
decided
that
Beasts
have
Knowledge
like
us
(
which
we
have
been
pleas'd
to
divine
,
for
we
have
not
any
Experience
of
such
a
Knowledge
that
is
in
them
,
nor
any
Conviction
of
Reason
)
hath
been
a
precipitate
,
inconsiderate
,
and
senseless
Judgment
:
it
hath
been
made
without
following
or
without
consulting
Reason
,
and
that
immutable
Rule
of
Wisdom
and
natural
Logic
,
which
prescribes
to
us
,
never
to
judge
beyond
the
Light
of
our
Reason
,
and
to
receive
nothing
into
our
Spirit
but
that
which
enters
there
by
a
clear
and
certain
Evidence
.
We
have
not
only
not
follow'd
this
Rule
,
out
of
which
there
is
no
Judgment
but
what
is
rash
,
precipitous
,
and
senseless
,
altho'
it
may
sometimes
happen
to
be
true
;
but
we
have
entertain'd
this
Judgment
,
and
given
this
Decision
,
without
examining
whether
it
had
any
solid
Foundation
.
We
have
form'd
this
Judgment
upon
the
Movements
which
we
see
Beasts
make
,
and
we
have
not
consider'd
neither
,
that
there
are
such
like
Movements
in
Plants
and
Metals
,
who
have
their
Sympathies
and
Antipathies
,
which
cause
them
to
pursue
and
fly
,
to
approach
and
withdraw
themselves
,
as
if
they
truly
knew
,
lov'd
,
and
hated
;
nor
that
there
is
not
any
need
of
Knowledge
to
do
any
of
these
things
;
since
we
every
day
see
no
less
admirable
Movements
most
certainly
directed
to
their
Ends
,
in
the
Workmanship
of
Men
,
where
we
see
playing
a
thousand
secret
&
imperceptible
Springs
,
which
make
them
walk
,
speak
,
fly
,
eat
,
and
every
thing
else
that
is
most
marvellous
in
Animals
;
which
is
what
Aristotle
hath
said
clearly
in
his
seventh
Chapter
of
his
Book
of
the
Movements
of
Animals
,
saying
,
That
as
Machins
which
we
call
Automata
,
when
they
are
mov'd
after
a
certain
manner
,
do
presently
make
their
Movements
by
the
force
of
Springs
wound
up
;
so
Animals
are
mov'd
,
having
Bones
and
Nerves
,
as
so
many
Instruments
dispos'd
by
the
Industry
of
Nature
,
which
causes
in
them
,
what
pieces
of
Wood
and
Iron
with
their
Springs
cause
in
Machins
.
Nor
,
that
it
is
not
Knowledge
which
causes
these
Motions
even
in
us
.
For
it
is
certain
,
that
Knowledge
neither
causes
nor
directs
even
our
voluntary
Movements
,
since
none
of
us
knows
how
he
moves
his
Feet
,
his
Hands
,
his
Tongue
and
all
the
Members
of
his
Body
;
but
only
he
knows
that
he
moves
them
when
he
will
,
if
the
Organ
be
fitly
dispos'd
,
and
that
Knowledge
doth
not
at
all
accompany
even
those
Motions
which
are
purely
Natural
;
for
our
Blood
circulates
from
one
Ventricle
of
the
Heart
into
the
other
,
going
out
of
the
one
by
the
Arteries
,
and
returning
into
the
other
by
the
Veins
,
without
our
having
any
Knowledge
or
Sentiment
of
them
.
The
Digestion
,
the
Distribution
of
Chyle
,
the
Separation
of
Humors
in
the
Spleen
,
in
the
Brain
,
in
the
Liver
,
all
vital
and
natural
Actions
,
are
made
after
the
same
manner
.
This
Judgment
therefore
hath
been
precipitous
and
inconsiderate
,
and
will
be
always
so
,
so
long
as
it
shall
subsist
without
having
other
Principles
or
Foundations
.
But
it
hath
not
only
been
inconsiderate
and
rash
,
but
also
senseless
,
and
full
of
Contradiction
and
Contrariety
,
in
that
it
hath
judg'd
that
Beasts
have
Knowledge
like
us
,
without
judging
at
the
same
time
,
that
they
have
a
Principle
of
Spiritual
Knowledge
like
us
;
for
it
is
a
Contradiction
to
suppose
Beasts
to
have
a
true
Knowledge
like
us
,
and
not
to
have
it
Spiritual
as
ours
is
.
For
either
the
Act
of
Knowing
is
Spiritual
in
us
,
or
it
is
not
;
and
if
it
is
Spiritual
,
how
can
it
be
the
same
in
Beasts
,
which
we
believe
to
be
wholly
Material
and
Corporeal
?
There
never
was
so
visible
a
Contradiction
as
to
maintain
,
That
the
Act
of
Knowing
is
Spiritual
,
and
yet
for
all
that
,
that
it
is
in
a
Subject
wholly
Corporeal
and
Material
,
in
which
there
can
be
nothing
that
is
Spiritual
.
When
the
Question
was
to
be
decided
to
our
advantage
,
we
judg'd
that
Knowledge
was
essentially
Spiritual
,
to
do
our selves
Honor
;
and
afterwards
,
when
we
came
to
decide
it
about
Beasts
,
which
we
have
judg'd
to
have
Knowledge
as
well
as
we
,
(
for
we
have
not
apply'd
to
them
any
other
Idea
of
Knowledge
,
than
that
which
we
have
of
our
own
proper
Knowledge
;
for
how
could
we
apply
any
other
to
them
,
since
it
is
manifest
we
have
no
other
,
as
hath
been
observed
more
than
once
?
)
we
have
forgotten
what
we
had
at
first
decided
,
That
Knowledge
was
essentially
Spiritual
;
and
having
at
first
conceiv'd
it
as
such
,
we
have
suddenly
degraded
it
,
to
make
it
Corporeal
in
Beasts
.
We
have
believ'd
that
Butterflies
,
Catterpillars
,
Flies
,
and
Hand-worms
ought
to
be
rais'd
to
the
Honor
of
Knowing
as
we
do
;
but
being
asham'd
to
give
them
a
Spiritual
Knowledge
,
and
a
Soul
like
ours
,
we
have
been
forc'd
to
say
,
that
their
Knowledge
was
Corporeal
,
altho'
like
to
ours
;
in
which
there
are
two
Contradictions
;
one
,
in
saying
,
that
a
Corporeal
thing
can
be
like
a
thing
that
is
Spiritual
;
the
other
,
That
a
thing
which
at
first
hath
been
conceiv'd
to
be
essentially
Spiritual
,
should
afterwards
be
found
to
be
Corporeal
.
CHAP.
V.
Whether
Beasts
have
a
true
Reason
,
like
to
ours
.
BUT
if
the
Judgment
which
we
have
made
of
Beasts
is
so
insupportable
in
the
Abstract
&
the
generality
of
it
,
it
is
yet
much
more
in
the
particular
Opinions
into
which
it
is
divided
;
for
there
is
not
any
one
of
them
,
which
is
not
either
evidently
false
,
or
evidently
repugnant
,
and
full
of
Incompatibilities
.
Not
to
say
any
thing
of
the
fantastical
Dream
of
the
Transmigration
of
Souls
,
of
which
the
System
is
more
reasonable
,
than
that
which
making
the
Souls
of
Beasts
totally
Corporeal
,
gives
them
nevertheless
a
true
Knowledge
like
ours
:
And
to
let
you
see
that
the
Chiefest
amongst
the
Philosophers
have
very
well
comprehended
,
that
a
Knowing
Nature
is
essentially
Spiritual
;
let
us
say
nothing
of
it
,
but
only
that
besides
its
other
Repugnancies
,
Incompatibilities
,
and
Absurdities
,
and
the
rashness
and
precipitation
of
Judgment
which
is
common
to
it
with
the
other
Three
;
it
contains
the
Incompatibility
and
the
Defect
of
not
being
able
to
furnish
Human
Souls
enough
to
animate
all
Living
Creatures
;
for
it
is
certain
,
that
there
are
many
more
Ants
and
Flies
only
,
than
there
are
Men.
Let
us
dwell
a
little
longer
upon
the
Opinion
of
those
who
give
to
Beasts
a
true
Reason
,
and
Souls
like
to
ours
.
They
believe
they
are
well
grounded
in
this
Opinion
,
because
it
is
certain
that
Animals
perform
Acts
of
Reason
:
For
who
will
gainsay
that
the
Foresight
of
the
Ant
,
that
the
good
Intelligence
of
the
Bees
,
that
a
thousand
and
a
thousand
admirable
Effects
of
Instinct
,
which
guide
Animals
,
of
which
the
Books
and
Discourses
of
Men
are
full
,
are
not
Acts
of
a
true
Wisdom
and
Reason
?
It
is
likewise
certain
,
that
if
Beasts
did
all
these
things
by
a
true
Knowledge
,
which
enlightned
,
directed
,
and
conducted
them
,
it
would
be
impossible
to
take
from
them
the
advantage
of
a
true
Reason
,
and
of
having
by
consequence
a
Soul
like
ours
.
But
being
we
are
far
from
having
any
certainty
that
it
is
by
a
true
Knowledge
,
like
to
ours
,
that
the
Instincts
of
Beasts
do
operate
;
which
cannot
be
had
but
by
an
Experience
,
which
is
absolutely
impossible
;
because
one
must
have
been
a
Brute
,
to
know
that
which
is
done
in
Brutes
:
we
have
therefore
indubitable
certainty
,
that
it
is
not
by
Knowledge
that
Beasts
perform
these
marvellous
effects
which
we
have
acknowledg'd
to
be
the
Acts
of
Reason
;
and
we
must
decide
,
without
hesitation
,
that
there
is
no
true
Reason
in
Beasts
.
The
first
Prejudice
,
and
the
first
Certainty
which
we
have
,
that
the
Acts
of
Reason
which
appear
in
Beasts
are
not
Acts
of
their
proper
Reason
,
but
of
an
exterior
Reason
which
guides
them
;
and
that
this
Reason
and
this
Wisdom
which
guides
them
,
is
a
Wisdom
and
a
Reason
more
excellent
and
more
certain
than
that
of
Man
;
for
there
is
no
likelyhood
that
there
should
be
in
Ants
and
Bees
more
Light
and
more
Wisdom
than
in
Man
;
and
they
should
have
a
great
deal
more
,
without
doubt
,
if
it
were
by
Light
and
true
Wisdom
that
they
did
all
which
they
do
.
Let
us
see
a
little
the
Industry
,
Capacity
,
and
Knowledge
of
all
Birds
,
who
make
their
Nests
at
a
certain
time
,
a
little
before
they
lay
their
Eggs.
Let
us
look
upon
the
Foresight
of
the
Ant
,
who
heaps
up
its
Provision
for
the
Winter
:
Let
us
behold
the
Agreement
and
good
Order
,
and
all
the
Policy
of
that
little
Monarchical
State
of
the
Bees
:
Let
us
see
all
that
is
spoken
of
Fishes
,
of
Fowls
,
and
all
sorts
of
Animals
,
in
natural
Histories
wherein
are
written
their
Habilities
and
their
Industry
.
There
needs
only
a
little
Review
of
it
,
by
a
slight
Application
,
to
all
that
we
have
read
or
heard
say
of
it
,
to
see
clearly
,
that
if
they
did
these
things
by
Knowledge
,
by
Light
,
and
by
Reason
,
they
would
have
,
without
comparison
,
more
Light
of
Knowledge
and
of
Reason
than
we
.
If
the
Ant
,
for
example
,
bites
off
by
Light
and
Reason
the
Ends
of
the
Corn
,
which
she
lays
up
for
her
Winters
Provision
;
If
the
Swallow
,
in
like
manner
,
makes
his
Nest
by
Light
and
by
Reason
;
who
can
doubt
but
that
this
Light
and
this
Reason
is
more
clear
and
more
excellent
than
that
of
Man
?
For
we
must
take
notice
,
that
if
this
be
Light
,
the
Ant
hath
this
Light
perfect
and
compleat
so
soon
as
she
is
form'd
,
and
the
Swallow
as
soon
as
she
is
hatch'd
;
and
they
both
of
them
have
it
without
study
,
and
without
pain
;
and
they
have
it
by
an
admirable
fecundity
,
and
by
a
marvellous
facility
of
Ingeny
;
they
need
no
Master
,
they
instruct
themselves
:
For
I
do
not
believe
that
any
Man
will
think
,
that
these
Sciences
are
given
by
Tradition
from
Father
to
Son
,
or
that
they
tell
them
this
Secret
in
their
Ear
as
soon
as
they
come
into
the
World
.
Long
usage
among
us
brings
the
Works
of
our
Arts
to
perfection
;
but
There
,
All
is
compleat
and
perfect
at
the
first
time
;
for
the
Swallow
knows
as
well
how
to
build
her
Nest
the
first
Year
,
as
the
tenth
;
and
the
Ant
knows
as
well
to
bite
off
the
Ends
of
the
Corn
which
she
lays
up
for
Winter
the
first
Year
.
The
Light
,
therefore
,
and
the
Reason
of
Animals
would
be
more
perfect
than
that
of
Man
,
if
the
Instinct
which
causes
them
to
do
those
Acts
of
Reason
which
they
do
,
were
true
Light
and
true
Reason
.
And
as
there
is
no
likelyhood
to
give
to
Beasts
that
advantage
of
Reason
,
we
may
say
,
That
it
is
a
true
Certainty
,
that
the
Reason
which
operates
in
Beasts
is
not
in
them
;
but
that
it
is
,
as
Thomas
Aquinas
after
all
the
Ancient
Fathers
says
,
the
Sovereign
and
Eternal
Reason
of
the
Supreme
Workman
,
who
preserves
his
Works
,
and
conducts
them
to
those
Ends
for
which
he
hath
created
them
,
by
secret
Springs
which
he
hath
plac'd
in
them
,
which
are
diversly
determin'd
,
according
to
Accidents
,
to
make
a
thousand
sorts
of
different
Movements
,
according
to
their
different
Business
and
Occasion
.
From
the
Fly
to
the
Elephant
,
as
there
is
nothing
in
these
Bodies
so
marvellously
wrought
,
ordain'd
,
or
dispos'd
,
but
what
the
Wisdom
of
the
Creator
hath
ordain'd
and
dispos'd
;
so
there
is
not
any
thing
in
their
Movements
which
That
Wisdom
doth
not
move
and
direct
.
The
Clock-maker
knows
very
well
how
to
make
his
Clock
go
,
and
to
make
it
strike
;
to
mark
out
the
Hours
,
as
if
It
knew
them
,
without
giving
it
either
Knowledge
or
Reason
for
it
.
The
Pilot
knows
well
how
to
take
Wind
and
Tide
,
and
to
make
the
Ship
avoid
the
Rocks
and
Sand
,
as
if
It
truly
saw
them
,
without
giving
it
,
for
all
that
,
Light
to
guide
it
.
And
the
Heavenly
Workman
hath
known
,
saith
Thomas
Aquinas
,
after
the
same
manner
how
to
give
blind
Instinct
to
Beasts
,
which
guides
them
as
if
they
had
true
Wisdom
.
It
is
effectively
true
Wisdom
,
but
the
Wisdom
of
the
Creator
,
not
theirs
.
It
is
nothing
but
a
frenetick
Fury
of
that
outragious
and
frantick
Atheism
,
which
will
not
acknowledge
any
Order
in
the
Universe
,
for
fear
of
acknowledging
a
Principle
of
it
,
which
makes
Men
maintain
,
That
Beasts
do
by
chance
that
which
they
do
,
and
that
they
are
not
guided
by
an
Immense
and
Infinite
Wisdom
,
which
operates
in
them
throughout
all
the
World
after
the
same
fashion
.
It
is
indubitable
,
that
there
is
a
Wisdom
which
shines
in
their
Guidance
;
and
that
this
Wisdom
is
Infinite
and
Immense
,
since
it
acts
and
operates
thro'
All
,
at
the
same
time
.
And
inasmuch
as
it
is
certain
,
that
this
Wisdom
appears
,
shines
,
and
operates
in
them
;
so
much
it
is
certain
,
that
it
is
not
of
them
and
in
them
,
because
it
is
too
perfect
,
too
clear
,
too
vast
,
and
too
immense
to
be
in
them
.
But
here
is
another
Certainty
,
That
Reason
which
operates
within
Beasts
,
is
not
in
them
and
from
them
,
and
doth
not
any
way
enlighten
and
instruct
them
,
in
guiding
them
.
This
must
pass
for
certain
,
That
Instinct
is
not
of
any
other
nature
in
Beasts
than
in
Men
;
and
we
see
,
that
the
Instincts
by
which
Nature
guides
our
Animal
and
Natural
Actions
,
do's
no
ways
enlighten
or
instruct
us
;
for
that
which
we
do
by
Instinct
,
we
do
,
without
knowing
how
,
or
why
we
do
it
.
We
open
,
for
example
,
the
Mouth
as
soon
as
we
are
born
,
to
take
the
Breasts
of
our
Mothers
or
our
Nurses
,
and
we
know
not
why
or
how
we
do
it
;
we
ballance
our selves
when
we
stumble
,
and
fling
our
Bodies
on
the
other
side
,
to
make
an
Equilibrium
,
and
to
find
out
the
Line
of
Direction
,
and
yet
we
know
not
what
this
Equilibrium
or
Line
of
Direction
is
,
nor
why
we
seek
for
it
.
There
are
a
hundred
other
things
which
we
do
by
Instinct
,
and
never
know
What
we
do
,
nor
Why
or
How
we
do
them
,
when
we
act
by
Instinct
.
And
who
do's
not
see
,
if
it
be
so
,
that
there
is
no
means
of
granting
Beasts
Instincts
to
enlighten
them
,
since
they
do
not
enlighten
us
our selves
,
who
are
otherwise
undisputably
capable
of
being
enlightned
by
Reason
.
But
that
which
compleats
our
Conviction
,
that
the
Reason
which
guides
Beasts
is
not
their
proper
Reason
,
nor
a
Light
which
is
in
them
to
enlighten
and
instruct
them
in
their
Guidance
,
is
,
That
it
is
certain
,
That
their
Reason
never
guides
them
,
but
that
it
is
a
Superior
Reason
which
always
guides
them
;
and
that
this
Reason
which
guides
them
,
is
a
Reason
which
guides
them
always
necessarily
,
and
after
the
same
Fashion
.
The
Reason
that
is
in
an
Intelligent
Nature
(
at
least
in
a
finite
,
imperfect
,
and
limited
Intelligent
Nature
)
is
a
Light
which
doth
not
always
act
after
the
same
fashion
;
it
is
not
determin'd
to
one
sort
of
Matter
,
and
to
one
Object
only
;
it
can
enlighten
all
sorts
of
Matter
more
or
less
;
it
guides
him
in
whom
it
is
,
and
is
it self
guided
in
its
turn
.
Moreover
,
whosoever
hath
Reason
hath
Light
,
of
it self
Infinite
and
Universal
,
by
the
which
he
is
able
to
guide
himself
in
all
sorts
of
Matters
,
good
or
ill
,
according
as
his
Reason
is
more
or
less
short
,
and
according
as
he
uses
it
with
Prudence
and
Precaution
.
Reason
is
not
Reason
for
one
Matter
only
;
it
is
Reason
for
all
.
Now
it
is
certain
,
that
the
Reason
of
Beasts
hath
not
any
of
these
Characters
;
theirs
is
an
Act
of
Reason
which
flows
and
springs
from
the
Eternal
Wisdom
,
and
which
is
determin'd
to
one
End
precisely
;
theirs
is
not
a
Ground
and
Principle
of
Reason
,
which
is
in
them
,
and
which
is
of
them
,
for
them
to
make
use
of
for
every
thing
that
pleases
them
.
There
might
be
a
hundred
and
a
hundred
Reflections
added
one
upon
another
,
to
prove
with
an
uncontrollable
Evidence
,
that
Beasts
have
not
a
true
Reason
which
enlightens
and
instructs
them
(
at
least
that
we
are
able
to
know
)
altho'
there
is
a
Sovereign
Reason
which
guides
them
;
but
we
must
remember
,
that
we
touch
this
Matter
only
by
the
by
;
and
this
pretended
Reason
of
Beasts
being
evidently
destroy'd
by
all
the
Reflections
we
have
been
making
,
we
must
pass
to
the
third
Opinion
,
touching
the
true
and
proper
Knowledge
of
Beasts
,
which
is
that
Opinion
which
gives
them
Reasoning
,
altho'
it
denies
them
the
Ground
of
Reason
,
and
the
advantage
of
a
Spiritual
and
Immaterial
Soul
like
ours
.
CHAP.
VI.
Whether
Beasts
have
any
Reasoning
inferior
to
Reason
.
WE
have
already
sufficiently
distinguished
Reasoning
from
Reason
,
to
the
end
that
we
may
conceive
the
difference
of
this
Third
Opinion
.
Reason
speaks
the
ground
of
Justice
and
Conscience
in
the
Heart
,
as
well
as
a
ground
of
Light
and
Wisdom
in
the
Spirit
,
to
love
Order
and
Duty
,
as
well
as
to
know
it
;
and
it
is
from
thence
that
arises
that
croud
of
Reflections
which
we
have
suppress'd
:
By
which
it
is
clear
,
and
ought
to
be
manifest
,
that
there
cannot
be
true
Reason
in
Beasts
,
because
there
is
not
in
them
a
true
love
of
Order
,
and
a
Sentiment
of
Duty
,
which
are
inseparable
from
Reason
:
For
we
dare
not
maintain
,
that
it
is
by
any
Sentiments
of
Duty
that
Dogs
love
and
follow
their
Masters
,
any
otherwise
than
by
Instinct
,
or
by
the
necessary
effect
of
the
Mechanick
Disposition
of
the
Springs
which
serve
to
move
them
.
It
would
be
a
fine
love
of
Order
and
Duty
in
Dogs
,
if
what
they
do
were
thro'
a
love
of
Duty
,
and
by
Reason
loving
those
who
give
them
Bread
and
caress
them
,
and
make
much
of
their
Sire
and
their
Dam
,
and
him
who
in
such
important
Occasions
have
sav'd
their
Lives
,
as
it
is
related
in
some
Histories
.
We
say
very
well
,
That
it
is
by
Nature
that
Dogs
love
their
Masters
;
and
this
Nature
is
nothing
but
the
Impression
more
or
less
strong
,
which
the
Caresses
that
are
made
them
,
or
the
Food
that
is
given
them
,
makes
upon
their
tender
Brains
,
and
the
Determination
more
or
less
strong
which
continues
of
them
,
and
which
carry
them
towards
those
Persons
,
when
the
Corporeal
Image
by
its
presence
is
revived
.
But
let
us
come
again
to
the
Third
Opinion
,
which
taking
away
Reason
from
Beasts
,
gives
them
Reasoning
,
which
is
the
simple
Faculty
of
extending
Knowledge
by
Consequences
and
Reflections
which
are
made
and
drawn
from
things
already
known
.
And
we
say
,
that
this
Perfection
,
or
Faculty
of
Knowing
,
ought
not
to
be
allowed
to
Beasts
,
because
nothing
ought
to
be
granted
them
but
what
an
evident
and
certain
Conviction
lets
us
know
to
be
in
them
.
We
must
not
envy
the
Advantages
by
which
they
are
able
to
approach
us
,
for
we
must
not
envy
the
Works
of
God
that
perfection
,
which
he
may
have
been
willing
to
give
them
;
If
I
cannot
allow
Reasoning
to
Beasts
,
it
is
not
thro'
Melancholy
or
malicious
Envy
,
which
moves
me
to
be
base
,
and
lessen
them
,
nor
by
a
Pride
which
carries
me
to
elevate
our selves
at
their
costs
;
but
by
these
two
Reasons
,
and
these
two
Motives
,
which
draw
me
on
,
and
entirely
convince
me
.
The
one
is
,
That
we
cannot
attribute
Reasoning
to
them
,
without
having
acknowledg'd
before
a
true
and
perfect
Knowledge
in
them
;
which
I
do
not
see
that
they
which
attribute
Reasoning
to
them
,
would
have
us
to
acknowledge
in
them
.
The
other
,
which
appears
to
me
clear
and
evident
,
That
if
Beasts
did
Reason
truly
,
we
must
of
necessity
grant
them
not
only
Reasoning
,
but
the
very
Foundation
of
Reasoning
also
,
which
we
have
been
depriving
them
of
,
and
of
Souls
entirely
like
to
ours
,
which
is
what
Faith
doth
not
permit
us
to
think
.
I
confess
,
that
if
Beasts
did
what
they
do
by
a
proper
and
true
Knowledge
,
it
were
impossible
to
deny
them
the
honor
of
Reasoning
:
For
if
Dogs
Hunt
by
a
true
Knowledge
,
and
not
by
a
simple
blind
Instinct
,
which
pushes
them
on
towards
their
Prey
,
it
is
certain
and
evident
that
they
Reason
truly
,
when
they
way-lay
a
Hare
,
or
when
they
set
a
Partridge
.
It
is
the
same
thing
with
Cats
,
Foxes
,
and
all
other
Animals
,
of
which
such
admirable
Industries
are
related
:
If
all
those
things
which
are
said
of
them
are
done
by
Knowledge
,
beside
that
we
see
that
they
Reflect
,
that
they
Compare
,
that
they
propose
an
End
,
that
they
chuse
Means
for
it
,
that
they
Weigh
,
that
they
Deliberate
,
which
are
all
of
them
acts
of
pure
Reasoning
:
We
see
moreover
,
that
they
enlarge
and
perfectionate
their
Knowledge
,
and
that
by
several
Consequences
and
Reflections
which
they
draw
from
things
already
known
,
they
make
to
themselves
a
true
Knowledge
,
acquired
by
the
long
exercise
and
long
usage
of
making
attention
upon
Subjects
which
are
the
results
of
their
Knowledge
,
and
which
is
perfect
Reasoning
;
but
as
the
Opinion
or
Judgment
which
gives
Reasoning
to
Beasts
,
supposes
that
they
have
a
true
Knowledge
,
which
they
place
for
a
Basis
or
for
a
Foundation
of
all
their
pretended
Reasoning
,
and
that
it
is
no
ways
certain
that
Beasts
do
that
which
they
do
,
which
is
admirable
and
surprising
,
by
Knowledge
,
since
they
may
do
it
by
Instinct
,
which
is
that
Reason
,
and
that
Wisdom
of
the
Creator
which
operates
in
them
,
according
to
Thomas
Aquinas
,
and
all
the
ancient
Fathers
,
and
which
guides
and
governs
them
,
without
Englightning
them
,
in
no
wise
letting
them
know
that
which
it
causes
them
to
do
,
nor
why
it
makes
them
do
it
:
It
is
certain
that
this
Judgment
and
this
Opinion
,
which
gives
Reasoning
to
Beasts
,
is
rash
and
insupportable
.
And
it
is
yet
more
so
by
this
Second
Reason
,
That
if
Beasts
did
by
a
true
Reasoning
that
which
they
do
,
it
would
be
impossible
to
deny
them
the
true
Ground
of
Reason
.
For
if
Dogs
,
for
Example
,
Hunt
by
a
true
Reasoning
,
it
follows
necessarily
,
that
they
must
love
their
Master
by
a
true
Reason
,
because
it
follows
that
they
love
him
by
Knowledge
,
and
by
a
sensibility
of
Duty
,
which
is
the
most
perfect
Ground
of
Reason
;
It
is
by
Reasoning
that
they
follow
their
Master
;
It
is
by
true
Reason
that
they
are
ashamed
,
when
being
at
a
Fault
they
see
themselves
reproved
:
If
what
they
do
is
Reasoning
,
their
shame
,
their
confusion
,
their
fear
at
the
presence
of
their
Master
,
are
true
acts
of
Conscience
;
because
we
have
as
much
reason
to
judg
that
these
here
are
acts
of
a
Sentiment
of
Duty
,
as
we
have
reason
to
decide
their
Movements
regulated
and
directed
to
an
End
,
are
the
effects
and
acts
of
Knowledge
.
There
remains
only
to
examine
the
Fourth
and
Last
Opinion
,
which
that
Judgment
which
we
have
made
in
our
Infancy
hath
produced
.
CHAP.
VII
.
Whether
Beasts
have
any
sort
of
Knowledge
like
to
ours
.
THis
is
the
Opinion
of
those
who
retrench
themselves
within
the
simple
Perception
of
Objects
:
for
well
seeing
that
't
is
rashness
to
give
to
Beasts
Reason
and
Reasoning
also
,
and
much
more
to
place
in
them
Human
Souls
,
and
not
being
able
to
defeat
the
prevalence
which
rules
over
them
by
a
long
accustomed
Empire
,
which
took
its
beginning
and
its
root
in
their
Infancy
,
they
say
,
That
indeed
Beasts
do
neither
Reason
,
nor
have
any
manner
of
Reason
;
but
that
they
know
by
simple
Perception
,
by
which
they
represent
and
paint
in
themselves
Objects
,
in
proportion
as
they
strike
their
exterior
Senses
,
just
as
we
perceive
them
,
and
we
our selves
represent
them
to
others
.
This
Opinion
is
yet
less
tolerable
than
all
the
rest
;
it
is
more
rash
,
and
hath
less
foundation
;
it
implies
more
Contrarieties
and
Contradictions
;
because
there
is
nothing
more
unreasonable
,
more
contradictory
,
and
more
confused
,
than
to
imagine
that
Beasts
do
a
thousand
acts
of
Reason
without
Reason
:
And
there
is
nothing
more
contrary
than
this
Judgment
to
That
Reason
and
natural
Logick
which
God
hath
given
us
to
conduct
us
,
than
to
give
to
Beasts
the
advantage
of
that
kind
of
Knowledge
which
they
give
them
,
without
going
on
farther
to
give
them
Reason
,
which
is
nothing
else
than
even
that
very
Knowledge
which
they
give
them
.
For
Reason
is
nothing
else
but
that
sort
of
Knowledge
which
instructs
and
guides
by
an
assured
Intuition
.
This
natural
Logick
teaches
us
,
That
we
ought
to
acknowledge
nothing
but
that
which
enters
into
our
Spirits
,
as
it
were
by
a
lively
force
of
clearness
and
evidence
,
which
is
the
mark
of
Truth
,
for
which
Nature
hath
placed
in
us
Intelligence
and
Knowledge
.
This
Rule
is
,
without
doubt
,
good
and
certain
,
and
it
is
no
less
certain
,
That
we
see
nothing
in
Beasts
which
obliges
us
to
own
that
there
is
in
them
a
true
Knowledge
and
perception
of
Objects
,
such
as
we
have
by
that
intimate
Certainty
which
the
presence
or
revival
of
their
Species
causes
in
us
.
We
cannot
prove
that
Beasts
are
truly
and
interiourly
enlightned
and
made
certain
and
knowing
of
the
presence
of
Objects
,
as
we
are
;
we
divine
it
,
we
presume
it
,
we
conjecture
it
,
but
we
prove
it
not
,
nor
know
we
how
to
prove
it
:
for
how
should
we
prove
it
?
since
we
have
not
any
certain
Experience
of
it
,
and
we
can
only
alledge
Signs
altogether
equivocal
of
this
their
Knowledge
,
and
of
their
real
Certainty
like
ours
,
which
is
the
thing
in
question
.
It
is
customary
to
say
,
That
Beasts
pursue
and
flie
Objects
,
according
as
they
are
either
agreeable
or
contrary
to
them
,
just
as
we
do
;
That
they
cry
and
bemone
themselves
just
as
we
do
;
That
they
have
their
Sadnesses
and
their
Melancholies
,
their
Gaieties
and
their
Joys
,
their
Fears
and
their
Courages
,
just
as
we
have
;
This
is
what
we
have
been
accustom'd
to
say
,
and
what
is
full
of
weakness
,
and
of
a
lightness
and
rashness
of
Judging
,
unbecoming
judicious
and
rational
Persons
;
since
there
is
not
any
of
these
things
which
necessarily
marks
out
in
Beasts
a
Principle
of
Certainty
and
of
Light
,
of
interiour
Knowledge
and
of
real
Sensibility
like
to
that
which
is
in
us
.
There
are
things
which
Beasts
avoid
,
and
there
are
things
which
they
pursue
,
we
are
agreed
about
this
;
but
this
is
not
a
certain
mark
of
a
true
Knowledge
.
There
are
Plants
and
Metals
which
shun
one
another
,
and
pursue
one
another
,
without
any
Knowledge
;
we
see
them
search
after
one
another
,
embrace
one
another
,
entwine
and
fasten
to
one
another
,
or
withdraw
from
one
another
,
as
if
they
had
a
true
knowledge
of
the
Sympathick
Qualities
which
unite
them
,
or
of
the
Antipathick
Qualities
which
divide
them
;
and
altho'
it
be
a
manner
of
Speaking
common
enough
to
say
,
That
the
Loadstone
knows
Iron
,
and
that
Plants
know
and
discern
the
Juices
which
are
agreeable
or
disagreeable
to
them
;
we
do
not
believe
for
all
that
,
that
the
Loadstone
hath
a
true
Knowledge
and
a
true
Perception
;
it
is
only
an
equivocal
and
metaphorical
Knowledge
.
To
cry
and
whine
are
in
like
manner
equivocal
Signs
of
Grief
:
for
the
Organ-pipe
will
whine
like
a
little
Infant
,
it
will
cry
like
a
Man
that
suffers
the
most
exquisite
Pains
,
and
yet
we
will
not
say
for
all
that
,
that
it
hath
any
real
Pain
.
To
skip
and
leap
are
likewise
equivocal
Signs
of
Joy
,
as
well
as
to
laugh
and
sing
;
for
we
see
that
Monkies
do
all
That
,
in
whom
we
are
sure
there
are
not
any
of
these
Sentiments
,
of
which
they
let
us
see
the
Movements
.
It
is
an
indisputable
Maxim
of
Physick
and
good
Sense
,
That
we
must
never
place
in
Nature
an
useless
Principle
,
and
without
an
Effect
to
which
it
is
necessary
.
It
would
,
for
Example
,
be
ridiculous
to
be
willing
to
put
a
Soul
endu'd
with
a
true
Knowledge
,
either
into
a
Clock
or
a
Windmill
to
make
them
go
,
since
all
their
Movements
may
be
made
without
any
such
Principle
of
Knowledge
to
direct
or
determine
their
Movements
.
And
without
doubt
it
is
no
less
ridiculous
,
to
put
into
Animals
a
Principle
of
Knowledge
and
true
Sentiment
like
unto
ours
,
and
a
true
Light
to
instruct
them
,
if
there
be
no
need
of
such
a
Principle
to
make
them
do
every
thing
which
they
do
:
Now
so
it
is
,
that
there
doth
not
any
thing
appear
in
Beasts
that
is
a
necessary
and
inseparable
Effect
of
such
a
Knowledge
,
of
such
a
Sentiment
,
of
such
a
Principle
;
since
there
is
nothing
that
Beasts
do
,
which
may
not
be
easily
explain'd
mechanically
,
as
we
say
,
or
which
requires
that
there
should
be
a
true
and
proper
Principle
of
Knowledge
in
Them
.
Besides
,
Knowledge
is
not
only
not
necessary
to
produce
those
Movements
which
we
admire
in
Beasts
,
and
for
the
which
alone
we
have
given
it
them
;
but
it
is
certain
,
that
if
Beasts
had
it
,
it
would
be
of
no
use
to
them
,
to
direct
or
to
cause
them
to
make
those
Movements
;
for
we
may
not
presume
that
Knowledge
can
do
more
in
Beasts
than
in
Men
:
And
it
is
certain
,
that
Knowledge
is
not
only
not
the
next
and
immediate
Principle
of
the
Movements
which
are
common
to
us
with
Beasts
,
but
that
it
neither
aids
nor
assists
them
in
any
thing
:
For
,
as
it
hath
been
hereupon
observ'd
,
Knowledge
doth
not
cause
in
us
either
our
natural
or
vital
Movements
,
nor
our
voluntary
Movements
,
which
are
commonly
call'd
Animal
Movements
.
It
is
not
Knowledge
that
directs
or
determins
the
Motion
of
our
Heart
,
the
Pulsation
of
our
Arteries
,
the
Circulation
of
our
Blood
,
&c.
It
is
not
likewise
Knowledge
that
determins
the
Nerves
and
the
Muscles
,
that
moves
our
Feet
or
our
Hands
,
our
Tongues
or
our
Eye-lids
.
It
is
not
Knowledge
that
directs
them
;
we
do
not
know
what
are
the
Nerves
and
Muscles
which
serve
to
these
Motions
;
so
that
Knowledge
doth
not
only
not
cause
in
us
our
Movements
,
but
it
do's
not
so
much
as
assist
them
;
and
if
Knowledge
neither
causes
nor
assists
our
Movements
,
it
is
clear
,
that
we
must
not
presume
that
it
ought
to
be
in
Beasts
to
cause
their
Movements
.
It
is
therefore
a
pure
Capriciousness
which
places
a
true
Knowledge
in
Beasts
,
other
than
that
improper
and
equivocal
Knowledge
which
common
Speech
gives
even
to
Plants
and
Metals
.
It
is
not
only
a
Capriciousness
,
but
it
is
a
manifest
Contradiction
,
when
we
give
to
Beasts
this
simple
Knowledge
of
Perception
,
without
Reasoning
,
and
without
Reason
:
For
it
is
certain
,
that
if
that
which
we
see
in
Beasts
be
a
certain
Mark
and
Proof
of
the
least
Degree
of
Proper
and
True
Knowledge
,
it
is
no
less
an
invincible
Argument
of
their
true
Reasoning
,
and
of
true
Reason
,
as
may
be
easily
comprehended
by
all
that
hath
been
said
hereupon
:
For
if
it
is
by
Knowledge
that
Animals
follow
and
execute
their
Instincts
,
there
is
no
Reason
to
limit
their
Knowledge
to
a
simple
Perception
:
They
see
much
more
than
simple
Objects
only
;
they
see
what
Relation
simple
Objects
have
with
them
;
they
know
their
own
Businesses
,
and
foresee
them
;
they
know
their
Diseases
,
and
they
cure
them
by
Specific
Purgatives
,
which
they
pick
out
and
discern
a
thousand
times
more
surely
than
Physicians
do
:
They
perceive
and
know
their
Duty
,
and
that
God
ought
to
punish
and
reward
them
according
as
they
have
well
or
ill
discharg'd
their
Duty
.
CHAP.
VIII
.
What
Judgment
soever
is
made
of
Beasts
,
our
Souls
are
undoubtedly
Spiritual
,
by
reason
of
their
Knowing
Nature
.
I
Am
sure
,
if
we
do
reflect
deliberately
upon
all
that
hath
been
already
said
against
the
Judgment
of
our
Infancy
,
by
which
we
have
given
a
true
and
proper
Knowledge
to
Beasts
,
like
to
that
which
we
experience
in
us
,
we
shall
see
,
that
This
Judgment
hath
been
,
and
is
the
most
rash
and
most
unmaintainable
in
the
World
:
And
that
also
these
equivocal
Signs
of
Knowledge
which
we
see
in
Beasts
,
in
the
resemblance
of
their
exterior
Movements
with
ours
,
ought
in
no
manner
to
suspend
the
Conviction
of
the
Spiritual
Nature
of
our
Soul
,
which
results
from
the
Distinction
of
the
Ideas
which
we
naturally
have
of
a
Knowing
Nature
,
and
of
a
Corporeal
or
of
an
Unknowing
Nature
,
under
which
Shadow
we
conceive
Animals
to
be
entirely
Material
and
Corporeal
,
as
well
in
their
Souls
as
in
their
Bodies
I
am
entirely
persuaded
,
that
we
have
not
any
reason
to
give
to
Beasts
any
Knowledge
like
to
ours
:
For
,
for
what
reason
should
we
give
it
them
?
Let
us
not
say
of
them
any
thing
which
we
do
not
know
:
Let
us
say
,
with
all
my
Heart
,
that
they
have
admirable
Instincts
,
which
the
Infinite
Wisdom
guides
,
since
it
is
an
Immense
Wisdom
which
operates
at
the
same
time
in
them
as
in
the
whole
Universe
,
and
which
operates
by
sure
and
infallible
Means
:
Let
us
say
,
That
this
Wisdom
Operates
in
them
,
but
not
that
it
Is
in
them
:
Let
us
say
,
That
they
know
blindly
,
like
Plants
and
Metals
,
those
Objects
which
Nature
would
have
them
fly
from
or
pursue
:
Let
us
say
,
That
they
keep
and
observe
the
Tract
which
Education
and
Discipline
hath
imprinted
on
them
,
to
make
them
perform
those
Movements
which
Men
have
learnt
them
;
from
whence
it
comes
to
pass
,
that
they
perform
them
as
often
as
these
same
Tracts
come
to
be
awaken'd
or
reviv'd
in
them
:
Let
us
say
all
that
we
see
clearly
of
them
;
but
,
not
to
go
beyond
our
Light
,
do
not
let
us
say
any
thing
but
what
we
see
with
an
entire
Evidence
:
Let
us
make
an
infinite
difference
betwixt
that
which
the
easiness
of
Conjecturing
and
the
rashness
of
Judging
makes
the
ignorant
Vulgar
presume
,
and
between
that
which
the
Evidence
of
our
proper
Sentiment
causes
us
to
acknowledge
of
our
own
selves
:
Let
us
not
heed
Visions
and
Chimerical
Imaginations
;
and
let
us
not
reason
but
upon
certain
and
infallible
Experiences
:
Let
us
say
,
to
our
great
satisfaction
,
That
the
Example
of
true
Knowledge
,
and
of
that
Certainty
of
our selves
which
we
experience
so
undoubtedly
in
us
,
is
the
proper
Distinction
of
our
Nature
in
the
visible
World
,
in
the
which
it
is
certain
,
there
is
none
but
Man
alone
that
undoubtedly
bears
this
Character
of
the
Divine
Resemblance
.
Let
us
not
doubt
of
this
Advantage
;
but
tho'
others
should
doubt
of
it
,
we
should
not
for
all
that
doubt
of
the
Advantage
of
our
Spiritual
Nature
,
because
it
is
certain
,
that
a
Knowing
Nature
,
such
as
we
experience
in
us
,
is
essentially
a
Spiritual
Nature
,
so
far
,
that
if
others
be
so
obstinate
as
to
place
a
like
Knowledge
in
Beasts
,
they
must
necessarily
acknowledge
in
them
a
Spiritual
Nature
.
For
it
is
certain
,
that
That
Knowledge
which
we
experience
in
us
,
and
whereupon
we
have
conceiv'd
the
Idea
and
the
Notion
of
a
Spiritual
Nature
,
as
distinct
from
a
Corporeal
one
,
is
effectively
a
thing
Spiritual
,
wholly
distinct
from
all
that
is
call'd
Body
,
and
from
all
that
can
be
conceiv'd
as
Body
.
And
this
is
it
which
we
go
about
to
establish
,
and
to
prove
invincibly
to
all
those
who
are
willing
to
give
attention
.
What
Judgment
soever
Men
may
make
of
Beasts
of
which
we
will
take
no
further
notice
in
this
Writing
,
our
Souls
are
undoubtedly
Spiritual
and
Immortal
,
by
reason
of
the
advantage
of
Knowledge
,
which
makes
as
it
were
the
first
Ground
and
the
first
Basis
of
their
Nature
,
and
at
the
same
time
the
first
Conviction
of
their
Quality
,
Spiritual
and
Immortal
Condition
,
because
,
to
know
truly
and
properly
after
the
manner
that
we
know
,
(
which
is
the
only
thing
of
which
we
have
the
Idea
and
the
Certainty
,
for
we
have
no
Idea
of
any
sort
of
Knowledge
but
of
that
which
we
experience
and
find
in
us
)
is
a
thing
undoubtedly
and
essentially
Spiritual
.
And
to
the
end
that
we
may
not
doubt
of
it
,
we
need
only
to
examine
and
to
comprehend
what
it
is
to
know
as
we
know
;
and
we
must
always
remember
,
that
we
know
of
no
other
Knowledge
than
our
own
,
of
which
we
have
the
Idea
,
either
of
Certainty
or
of
Experience
;
for
tho'
we
say
commonly
,
that
Beasts
have
Knowledge
,
none
of
us
hath
any
Certainty
or
Experience
of
it
,
by
which
one
may
form
any
Idea
of
their
pretended
Knowledge
.
To
know
then
as
we
know
,
is
to
have
in
ones
self
a
lively
and
intimate
Certainty
,
which
penetrates
and
enlightens
him
that
hath
it
,
either
by
a
simple
Perception
,
as
in
the
sensation
which
we
have
of
Heat
and
Cold
,
of
Sweet
and
Bitter
,
of
Pleasure
and
of
Pain
;
or
by
Idea
or
clear
and
distinct
Representation
,
as
in
the
Acts
of
Seeing
and
Imagining
,
and
of
conceiving
his
Intellection
,
by
the
which
we
have
in
us
clear
and
lively
Images
of
the
things
which
we
see
,
which
we
imagin
,
and
which
we
conceive
;
from
whence
we
may
be
able
to
draw
Reasonings
and
Consequences
for
an
extension
of
our
Light
,
and
to
instruct
us
of
the
Relations
,
Proprieties
,
and
Incompatibilities
of
things
,
and
to
form
to
us
(
together
with
the
Rules
of
our
Duties
)
a
thousand
Sorts
of
different
Arts
and
Sciences
.
See
here
what
it
is
to
know
as
we
know
;
and
it
is
easie
to
conceive
thereby
what
this
Knowing
Nature
is
,
which
we
find
to
be
in
Us.
This
Knowing
Nature
is
a
Nature
which
hath
a
Certainty
from
it self
,
and
of
that
which
is
done
in
it self
;
whereas
the
Unknowing
Nature
which
we
perceive
in
that
part
of
us
which
we
call
Body
,
neither
hath
nor
can
ever
have
the
Certainty
and
Perception
,
Sentiment
or
Idea
,
either
of
it self
,
or
of
any
thing
else
,
either
within
it
or
without
it
.
Of
such
a
Nature
are
,
for
Example
,
Marble
,
Gold
,
Diamond
,
Wood
,
Plaister
,
Wax
,
and
generally
all
Bodies
,
which
can
never
have
the
Perception
and
Certainty
either
of
their
own
Existence
,
or
of
the
Impressions
which
are
made
upon
them
by
the
Seal
or
the
Saw
,
the
Chizel
or
the
Crucible
,
the
Hammer
or
the
Mallet
.
A
Looking-glass
may
serve
for
a
very
sensible
Example
to
give
a
lively
and
neat
Idea
of
the
difference
of
Natures
that
are
Knowing
,
and
of
Natures
Not-knowing
:
For
the
Looking-glass
receives
in
it
the
Image
of
the
Body
which
is
oppos'd
to
it
,
and
which
is
plac'd
before
it
;
for
this
Image
which
is
receiv'd
in
the
Looking-glass
(
for
it
must
needs
be
receiv'd
there
,
since
we
see
it
there
,
and
since
it
reflects
it
upon
the
Eyes
of
all
those
who
regard
it
)
gives
no
certainty
at
all
of
the
Sentiment
and
Idea
of
it self
to
the
Glass
:
The
Looking-glass
hath
the
Impression
of
this
Image
,
as
Wax
hath
the
Impression
of
the
Seal
;
but
the
Looking-glass
neither
feels
nor
perceives
this
Image
which
is
imprinted
on
it
,
any
more
than
the
Wax
doth
the
Seal
;
and
in
that
lies
the
Character
of
all
Material
things
,
and
all
Corporeal
Natures
:
As
Knowing
things
have
essentially
an
Idea
or
an
intimate
certainty
and
Experience
of
themselves
,
and
of
what
is
done
in
them
;
so
Unknowing
and
Corporeal
Natures
,
on
the
contrary
,
essentially
never
have
them
.
This
is
that
which
we
call
to
Know
,
and
to
be
a
Knowing
Nature
as
we
are
;
and
nothing
is
clear
and
certain
in
the
World
,
if
a
Knowing
Nature
(
taken
in
this
sense
)
be
not
a
Spiritual
Nature
,
and
which
can
have
nothing
that
is
Corporeal
,
and
is
necessarily
distinct
from
all
Body
.
Nothing
is
clear
,
if
this
is
not
;
for
besides
that
the
Act
of
Knowing
is
undoubtedly
Spiritual
and
Immaterial
,
it
being
impossible
to
conceive
it
under
a
Corporeal
Form
,
because
it
hath
neither
Figure
,
Bulk
,
nor
Colour
;
and
an
Act
essentially
Spiritual
cannot
proceed
but
from
a
Principle
purely
Spiritual
.
It
is
impossible
for
one
to
frame
to
himself
another
Idea
or
another
Notion
of
a
Spiritual
Nature
,
than
that
of
a
Nature
that
is
Knowing
,
or
that
hath
for
its
Ground
and
Basis
the
Faculty
or
Vertue
of
Knowing
.
It
is
impossible
to
have
a
Notion
of
a
Spiritual
Nature
,
that
doth
not
include
Knowledge
in
it
,
or
which
hath
it
not
for
its
Basis
and
Foundation
.
And
when
we
have
conceived
a
Knowing
Nature
,
we
have
essentially
conceiv'd
a
Nature
that
is
Spiritual
.
Let
one
take
away
,
and
cut
off
all
that
one
will
;
let
one
despoil
a
Nature
of
all
other
Attributes
,
and
of
all
other
Notions
;
yet
if
we
conceive
it
to
be
Knowing
,
we
have
conceiv'd
it
to
be
a
Spirit
.
And
let
a
Man
assemble
all
that
he
pleases
,
and
accumulate
as
many
Notions
as
he
is
able
to
conceive
or
imagine
;
yet
unless
he
places
a
Knowledge
there
,
he
will
never
conceive
a
Spirit
,
which
is
an
evident
conviction
,
that
an
Idea
of
a
Spiritual
Nature
is
no
other
than
an
Idea
of
a
Knowing
Nature
;
that
is
to
say
,
That
a
Spiritual
Nature
and
a
Knowing
Nature
are
but
one
and
the
same
thing
.
It
is
effectually
but
one
and
the
same
thing
,
as
Corporeal
Nature
,
and
Nature
extended
or
capable
of
Extension
,
are
but
one
and
the
same
:
For
it
is
a
certain
Rule
,
Where
the
Notions
and
the
Idea's
are
the
same
,
the
Things
must
be
the
same
also
.
Corporeal
Nature
(
for
Example
)
and
Nature
extended
or
capable
of
extension
,
are
the
same
thing
;
because
when
we
conceive
Corporeal
Nature
,
we
conceive
a
Nature
which
is
the
Basis
of
Length
,
Breadth
,
and
Thickness
,
and
by
consequence
susceptible
of
Figure
,
Colour
,
and
Motion
:
Now
so
it
is
,
that
it
is
entirely
after
the
same
manner
with
a
Nature
Knowing
,
such
as
it
is
in
Us
,
which
is
that
only
of
which
we
have
the
Idea
,
and
with
a
Spiritual
and
an
Immaterial
Nature
;
the
Names
are
different
,
but
the
Notions
and
Idea's
are
the
same
.
When
I
conceive
the
Knowing
Nature
that
is
in
Us
,
I
conceive
a
Nature
which
hath
a
Certainty
of
it self
,
and
of
that
which
is
done
in
it
,
either
by
a
lively
and
distinct
Idea
,
or
by
a
Sentiment
confused
,
though
inward
and
penetrating
.
And
when
I
conceive
a
Spiritual
Nature
,
I
find
nothing
real
and
positive
in
my
Idea
,
but
the
same
thing
;
that
is
,
a
Nature
whose
Property
it
is
to
be
able
to
have
an
Idea
or
Certainty
of
it self
,
and
of
that
which
shall
be
done
in
it
:
For
when
I
conceive
a
spiritual
Nature
,
and
that
I
examine
my
Conception
and
my
Idea
,
to
see
what
they
contain
,
I
find
nothing
positive
and
effective
precisely
,
but
that
.
I
defie
even
all
the
Men
of
the
World
to
give
me
another
Idea
of
a
spiritual
Nature
,
which
expresses
something
that
is
positive
and
real
;
for
it
is
of
an
Idea
and
Notion
positive
,
not
of
an
Idea
of
negation
,
(
by
which
some
define
a
Spirit
)
which
I
am
speaking
of
here
:
for
to
conceive
of
things
by
Negations
,
is
not
to
conceive
what
they
are
,
but
what
they
are
not
;
and
to
conceive
a
Spirit
,
for
Example
,
as
some
do
,
by
Negation
,
and
exclusion
of
Visibility
and
Extension
,
this
is
not
to
conceive
a
Spirit
,
but
to
conceive
that
a
Spirit
excludes
Extension
from
its
Nature
,
and
to
comprehend
not
what
it
is
,
but
what
it
is
not
,
to
wit
,
that
it
is
not
a
Body
.
I
speak
therefore
of
a
positive
Notion
,
and
I
say
that
it
is
is
impossible
to
give
of
it
,
or
conceive
of
it
any
other
,
by
which
a
Man
may
define
and
conceive
a
Spirit
,
than
thus
of
that
Knowing
Nature
which
we
find
,
and
which
we
know
to
be
in
us
.
A
Spiritual
and
a
Knowing
Nature
then
are
but
one
and
the
same
thing
,
and
the
Knowing
and
the
Corporeal
are
undoubtedly
two
things
:
for
as
we
acknowledge
that
a
Man
is
not
a
Lion
,
that
a
Triangle
is
not
a
Square
,
that
White
is
not
Black
,
that
Bitter
is
different
from
Sweet
,
and
Heat
from
Cold
,
because
we
experiment
that
the
Idea's
and
the
Notions
of
them
are
altogether
different
and
diverse
;
so
we
must
by
this
infallible
Rule
acknowledge
,
that
the
Knowing
Part
in
Us
,
is
not
at
all
the
Corporeal
part
,
because
White
is
not
more
sensibly
distinct
from
Black
by
its
Idea
,
than
the
Knowing
Nature
which
we
find
and
perceive
so
undoubtedly
in
Us
,
is
distinct
from
Corporeal
Nature
;
since
it
is
certain
that
there
is
nothing
of
that
which
we
know
of
Corporeal
Nature
,
in
that
Intelligent
or
Knowing
Nature
which
we
perceive
in
us
,
and
nothing
of
that
Intelligent
Nature
in
the
Corporeal
Nature
,
but
the
common
Notion
of
Nature
,
as
the
common
Notion
of
Colour
is
found
in
White
and
in
Black
.
But
if
the
distinction
of
our
Knowing
Nature
and
of
our
Corporeal
Nature
,
be
so
well
setled
by
the
diversity
of
their
Idea's
,
it
is
no
less
by
that
of
their
Proprieties
and
Effects
;
for
nothing
of
that
which
Corporeal
Nature
do's
,
can
be
done
by
an
Intelligent
Nature
,
or
by
Knowledg
:
For
Example
;
A
Knowing
Nature
or
Knowledge
cannot
Immediately
and
Formally
,
as
they
say
,
by
it self
alone
,
neither
heat
,
nor
moisten
,
nor
dry
,
nor
exclude
Bodies
by
Impenetrability
;
nor
,
in
a
word
,
perform
many
of
those
Effects
proper
to
Extent
or
Corporeal
Nature
.
And
on
the
contrary
,
Corporeal
Nature
on
its
part
can
never
(
what
Perfections
soever
one
may
fancy
to
happen
to
it
by
the
Almighty
Power
of
the
Creator
)
be
so
much
as
conceiv'd
and
imagin'd
as
capable
of
Self-perception
,
of
Reflecting
,
of
Reasoning
,
of
Loving
,
of
Hating
,
of
Desiring
:
For
who
can
conceive
,
for
Example
,
that
Marble
can
be
rais'd
up
to
the
perfection
of
being
sensible
of
the
Stroaks
of
the
Mallet
and
Chizel
,
as
we
perceive
otherwise
that
which
wounds
us
,
that
which
hurts
us
,
with
a
proper
and
true
Sentiment
of
inward
Pain
?
Who
can
imagine
that
Gold
can
be
capable
of
having
in
the
Crucible
a
Sentiment
of
Burning
,
like
to
that
which
we
have
when
we
burn
our selves
?
We
must
say
the
same
thing
of
Properties
;
for
nothing
of
that
which
agrees
with
our
Knowing
part
,
can
be
agreeable
to
our
Corporeal
part
;
and
nothing
of
that
which
is
found
in
the
Corporeal
,
can
be
seen
in
the
Knowing
.
For
Example
;
It
is
impossible
to
give
a
Figure
,
Shape
,
and
Bulk
to
a
Thought
;
The
Act
of
Reasoning
,
of
Loving
,
of
Hating
,
of
Deliberating
,
can
never
have
either
Bulk
or
Figure
,
Parts
or
Colour
:
And
on
the
contrary
,
no
Body
can
ever
have
the
Agility
of
Thought
,
its
Vastness
,
its
Light
;
and
no
Body
can
have
the
Idea
or
Perception
of
it self
,
or
form
in
it self
the
Images
of
all
those
things
which
compose
the
visible
World
,
or
the
least
thing
which
it
contains
;
and
it
follows
evidently
from
all
this
,
That
nothing
is
clear
and
certain
in
the
Light
of
Nature
,
if
this
be
not
,
That
the
Intelligent
Nature
which
is
in
us
,
is
of
a
nature
altogether
distinct
and
diverse
from
Corporeal
Nature
;
and
being
so
,
I
do
not
see
that
there
can
be
any
difficulty
to
say
,
That
the
Knowing
Nature
that
is
in
us
,
is
essentially
Spiritual
:
for
what
can
that
be
but
Spiritual
which
is
not
Corporeal
?
In
the
main
there
is
no
great
matter
for
the
Name
,
provided
that
the
Thing
be
indubitable
;
for
what
signifies
it
at
the
bottom
,
whether
our
Soul
hath
,
or
hath
not
the
Name
of
Spiritual
,
provided
that
we
do
acknowledge
that
it
is
of
a
Nature
altogether
distinct
from
Body
,
and
infinitely
more
Excellent
than
any
thing
that
there
can
be
had
of
Body
,
and
which
it
will
always
have
,
though
we
would
deny
it
the
Name
of
Spiritual
:
But
because
this
Name
is
affected
and
determin'd
by
the
constant
usage
of
the
Language
of
Men
,
to
Immaterial
Natures
,
and
distinct
from
Body
,
it
is
indubitable
,
that
the
Knowing
Nature
ought
to
be
call'd
Spiritual
.
The
word
Spiritual
Nature
is
a
Galimophry
,
which
signifies
nothing
,
if
it
do's
not
signifie
that
Knowing
Nature
,
of
which
we
have
the
Idea
and
the
Experience
in
our selves
.
There
is
nothing
real
and
positive
in
the
World
which
answers
to
that
word
,
but
a
Knowing
Nature
,
such
as
is
in
Us.
It
is
to
express
a
Knowing
Nature
,
that
the
Name
of
a
Spiritual
Nature
was
invented
,
as
the
Name
of
Triangle
hath
been
made
to
express
a
Figure
that
hath
three
Corners
;
That
of
a
City
to
express
a
certain
number
of
Houses
,
disposed
into
Streets
,
and
shut
up
within
the
compass
of
Walls
,
under
the
same
Laws
and
Policy
;
That
of
Animal
,
to
signifie
that
which
hath
a
natural
and
interior
Principle
of
Motion
and
Growth
;
That
of
Body
,
that
which
is
susceptible
of
Extent
and
Division
.
The
Name
of
Spirit
and
Spiritual
Nature
,
hath
been
made
and
invented
to
express
this
sort
of
Knowing
Nature
;
and
Men
have
never
given
the
Na●●
of
Spiritual
Nature
,
but
to
things
which
they
have
conceived
under
the
Idea
of
a
Nature
Knowing
after
that
manner
.
We
have
already
observed
,
that
Men
have
not
conceived
either
God
or
Angels
,
but
under
the
Idea
of
Knowing
Natures
;
and
it
is
certain
,
that
it
is
for
that
Reason
that
we
conceive
them
as
Natures
more
Spiritual
,
that
we
conceive
them
endow'd
with
a
greater
perfection
of
Knowledge
:
For
we
conceive
God
more
Spiritual
than
an
Angel
or
than
Man
,
because
we
conceive
Him
as
the
Sovereign
and
Eternal
Source
of
Knowledge
,
who
hath
Essentially
the
Idea
of
all
things
possible
,
through
that
Eternal
and
Substantial
Thought
,
which
the
Scripture
calls
his
Word
,
by
the
which
declaring
all
that
He
is
,
and
all
that
he
can
,
and
the
manner
how
he
can
,
and
ought
to
do
all
things
,
He
is
to
himself
first
of
all
his
Model
and
his
Notional
Wisdom
,
as
they
say
,
and
Exemplar
;
and
then
his
Verue
,
and
his
infinite
Efficacy
and
Omnipotency
,
by
which
every
thing
that
doth
know
,
knoweth
;
every
thing
lives
,
that
hath
life
;
every
thing
that
hath
motion
,
is
moved
;
and
every
thing
that
hath
a
Being
doth
exist
.
And
as
this
Idea
includes
not
only
more
Knowledge
,
but
a
Knowledge
infinitely
more
efficacious
and
more
excellent
than
that
of
Man
or
Angel
,
we
do
therefore
conceive
This
Spiritual
Nature
to
be
much
more
Spiritual
.
Thus
it
is
out
of
doubt
,
that
the
Knowing
Nature
that
is
in
us
,
is
essentially
a
Spiritual
Nature
,
and
ought
to
bear
that
Name
;
from
whence
it
follows
,
That
as
long
as
we
have
a
certainty
that
our
Soul
is
a
Knowing
Nature
so
long
we
have
an
assurance
that
our
Soul
is
a
Spiritual
Nature
,
distinct
from
Body
.
And
this
is
not
here
a
thing
which
We
divine
,
as
They
do
who
place
a
true
and
proper
Knowledge
in
Beasts
:
This
is
the
chief
certainty
which
we
have
,
this
of
the
Knowing
Nature
of
our
Souls
.
We
may
doubt
by
an
Hyperbolical
and
Metaphysical
Doubt
,
whether
we
have
a
real
Body
;
because
,
speaking
absolutely
,
God
is
able
,
having
only
regard
to
the
Efficacy
and
Power
with
which
he
can
act
in
us
,
to
give
us
what
Idea's
and
Sentiments
he
pleases
;
God
is
able
to
give
us
the
Idea's
,
and
even
the
Sentiments
of
a
Body
,
(
altho'
there
were
not
any
Body
in
the
World
)
just
as
we
have
them
now
;
so
as
it
may
come
to
pass
in
Dreams
,
to
believe
that
we
have
things
which
have
not
any
reality
:
But
we
cannot
at
all
doubt
whether
there
be
in
us
a
Part
or
Nature
Knowing
,
because
we
find
that
our
Soul
hath
essentially
the
perception
and
the
certainty
of
her self
,
in
her
Existence
,
and
in
the
Idea's
which
the
Supreme
Power
,
who
rules
over
her
upon
the
occasion
of
her
Body
,
clears
up
,
and
in
the
Modifications
whereby
that
Power
affects
her
.
CHAP.
IX
.
The
double
,
immense
,
and
infinite
Ground
of
Knowledge
that
is
in
our
Souls
,
is
a
new
and
certain
Proof
of
their
Spiritual
Nature
.
THE
simple
Notion
of
this
Intelligent
Nature
which
we
find
in
us
,
without
more
unfolding
it
,
and
leaving
it
in
that
first
general
Idea
which
it
gives
,
elevates
our
Souls
above
all
Corporeal
Natures
,
and
makes
them
essentially
Spiritual
;
but
if
we
unfold
a
little
the
general
Notion
,
to
consider
it
a
little
nearer
,
in
every
thing
it
contains
and
includes
,
it
will
give
us
a
Conviction
of
the
Spiritual
Quality
,
and
Immortal
Conditions
of
our
Souls
,
altogether
new
and
more
sensible
;
for
we
do
not
only
find
and
perceive
that
we
have
that
Certainty
of
our selves
which
makes
the
Foundation
,
or
as
it
were
the
first
Basis
of
our
Knowing
Nature
,
but
we
have
,
besides
,
by
the
most
undoubted
Opinion
of
the
World
,
a
double
infinite
Foundation
of
Knowledge
;
for
,
without
speaking
of
our
active
Faculty
of
Knowing
or
Thinking
,
which
is
that
Ground
of
Knowledge
by
which
we
Reflect
and
Reason
,
we
have
in
our
passive
Faculty
of
Knowing
,
a
double
Infinite
Ground
of
Knowledge
;
one
Infinite
Ground
of
the
passive
Faculty
,
to
be
enlighten'd
with
Ideas
and
Lights
altogether
new
;
and
another
Infinite
Ground
to
be
affected
and
penetrated
with
new
Sentiments
,
which
is
that
sort
of
Knowledge
by
which
we
have
an
intimate
Sentiment
of
Pleasure
and
Pain
,
and
generally
of
all
the
Modifications
wherewith
God
can
affect
us
,
as
Sweet
and
Bitter
,
White
and
Black
,
Heat
and
Cold
,
and
the
other
Sensations
which
we
know
,
and
a
thousand
others
which
God
can
cause
in
us
,
which
we
do
not
know
.
We
have
in
the
Ground
of
our
Knowledge
this
double
immense
Capacity
of
Knowledge
;
one
immense
Capacity
of
receiving
Ideas
and
Lights
which
God
may
be
pleas'd
to
give
us
;
for
there
is
nothing
which
God
may
be
pleas'd
to
give
us
an
Idea
and
a
Light
of
,
but
we
have
essentially
the
Certainty
,
the
Perception
,
the
lively
and
animated
Image
of
,
so
soon
as
it
shall
please
him
to
give
us
the
knowledge
of
it
.
We
have
not
of
our selves
the
Idea
and
Light
of
any
thing
;
for
God
essentially
is
the
Light
of
all
Spirits
,
and
the
Living
Source
of
Knowledge
and
Understanding
,
upon
whom
depends
all
Knowing
Natures
,
for
every
thing
that
they
can
know
out
of
themselves
.
We
have
no
Idea
of
any
particular
thing
,
but
in
the
proportion
that
he
gives
it
us
;
but
as
poor
as
we
are
,
and
void
of
Ideas
and
Lights
by
our selves
,
so
rich
are
we
by
this
Ground
of
the
Infinite
Capacity
of
our
Knowing
Nature
,
which
is
an
immense
Capacity
,
and
without
Limits
,
of
passive
Illumination
,
ora
Faculty
of
receiving
all
the
Ideas
and
all
the
Lights
of
God
.
The
same
thing
may
be
said
of
Sentiment
,
as
of
Ideas
and
Light
:
As
we
cannot
illustrate
nor
form
by
our selves
the
Idea
of
any
thing
out
of
Us
,
so
we
cannot
cause
in
Us
any
of
these
Sentiments
,
or
these
agreeable
or
disagreeable
Modifications
,
accompanied
with
Pain
or
Pleasure
,
which
we
see
occasion'd
in
Us
,
without
Us
,
by
that
so
ruling
and
so
absolute
Power
which
prevents
our
Deliberation
,
and
which
without
hearing
our
Desires
,
makes
Us
rejoyce
or
afflicts
Us
by
those
different
Sensations
of
which
we
have
the
Experience
every
moment
.
We
make
not
these
Sentiments
in
Us
,
we
perceive
them
,
not
to
say
we
suffer
them
;
we
have
not
any
of
them
of
our selves
;
this
is
a
second
Emptiness
,
or
a
second
Indigence
which
is
in
Us.
But
this
Emptiness
bears
the
Character
of
Infinite
Grandeur
,
because
it
is
accompanied
with
an
Immense
Capacity
of
Sentiment
;
for
we
are
capable
by
this
second
Ground
of
Knowledge
of
a
thousand
and
a
thousand
sorts
of
divers
Pleasures
,
without
Bounds
or
Limits
;
and
of
a
thousand
and
a
thousand
sorts
of
Pains
always
new
,
which
God
can
cause
to
come
out
of
the
Treasure
of
his
Goodness
or
his
Wrath.
This
is
what
we
experience
in
Us
with
an
indubitable
certainty
,
and
which
do's
not
permit
Us
to
doubt
of
the
Spirituality
of
that
Knowing
Nature
which
we
call
our
Soul
,
because
there
is
There
a
double
Character
of
Spirituality
,
which
sensibly
elevates
our
Souls
above
all
Corporeal
Natures
.
CHAP.
X.
That
Libertines
cannot
maintain
this
monstrous
Opinion
,
That
the
Soul
of
Man
is
Corporeal
.
LIbertines
may
indeed
suppress
the
Name
of
Spiritual
Nature
,
and
the
Name
of
Soul
,
to
say
that
there
is
nothing
in
them
but
Body
and
Matter
;
for
we
cannot
force
People
to
call
things
by
their
Names
:
but
they
cannot
but
acknowledge
in
Themselves
That
Knowing
Nature
which
we
call
our
Soul
.
They
may
say
,
when
they
reflect
not
on
what
they
say
,
That
it
is
their
Body
that
knows
;
for
one
cannot
oblige
People
that
are
obstinate
in
confounding
the
Names
of
things
,
to
speak
exactly
,
and
properly
to
distinguish
them
;
they
may
(
yes
without
doubt
when
they
do
not
reflect
on
it
)
maintain
;
That
it
is
their
Body
that
knows
;
but
it
is
certain
,
that
they
can
never
reflect
on
it
,
but
they
find
there
cannot
be
a
greater
Incompatibility
than
what
they
say
,
and
that
there
is
in
them
a
Nature
or
a
Part
that
Knows
,
and
a
Nature
that
do's
not
Know
;
and
that
the
Nature
which
Knows
is
altogether
distinct
and
diverse
from
that
which
doth
not
Know
:
They
conceive
,
in
spite
of
themselves
,
that
they
have
two
Parts
,
and
two
Natures
in
them
,
one
that
knows
,
and
one
that
do's
not
know
;
and
if
they
call
that
Nature
and
Part
which
Knows
Body
,
how
would
they
,
I
pray
,
call
that
Part
and
that
Nature
which
do's
not
know
,
and
which
is
incapable
of
knowing
?
The
little
Reflection
and
Attention
which
they
make
upon
Matters
in
their
Opinion
of
so
little
consequence
,
makes
them
confound
and
reverse
all
things
;
they
confound
and
reverse
the
most
clear
and
most
distinct
Ideas
of
Nature
,
if
one
surprises
them
without
letting
them
perceive
that
one
will
draw
Consequences
against
their
Libertinsm
,
and
that
one
demands
of
them
whether
an
Idea
of
Knowing
Nature
be
not
altogether
distinct
in
their
Spirit
from
the
Idea
of
Corporeal
Nature
,
they
will
say
,
Yes
:
But
if
one
goes
on
further
to
make
them
see
their
Spiritual
Nature
,
whose
Ideas
do
wound
and
condemn
their
Disorder
,
they
say
rashly
and
stupidly
,
That
it
is
their
Body
that
knows
;
tho'
one
sees
Impiety
and
Libertinism
pitifully
destroying
and
defeating
it self
,
as
often
as
one
obliges
it
to
Reasoning
and
Reflecting
upon
it self
.
Thanks
to
that
Light
which
it
hath
pleased
God
in
these
latter
Times
to
spread
over
Philosophy
,
which
he
hath
purg'd
from
the
Relicks
of
Paganism
,
none
dare
any
more
say
,
that
Body
knows
:
We
have
seen
Systems
ridiculous
,
and
equally
full
of
Ignorance
and
Presumption
,
reigning
in
some
Schools
,
where
they
parted
Knowledge
between
the
Soul
and
the
Body
.
Some
would
have
,
that
in
all
Sensations
there
are
two
,
one
which
is
truly
Spiritual
in
the
Soul
,
and
the
other
(
of
which
nevertheless
never
any
Man
had
the
Experience
;
for
they
suppos'd
it
and
divin'd
it
by
meer
Capriciousness
and
Fancy
)
which
is
purely
Corporeal
in
the
Body
.
Others
pretended
,
that
all
Sensation
was
purely
Corporeal
,
and
that
there
was
in
us
no
other
Spiritual
Knowledges
than
those
of
Universal
Notions
,
and
of
Objects
purely
Intelligible
and
Spiritual
.
These
Chimerical
Imaginations
are
fallen
of
themselves
:
We
have
shewn
,
that
there
is
not
in
Man
two
Principles
of
Knowledge
,
nor
two
sorts
of
Sensation
:
We
have
shewn
,
that
there
is
nothing
precisely
but
the
same
Soul
which
reasons
and
speculates
the
most
abstracted
Objects
,
and
which
at
the
same
time
is
sensible
of
Heat
and
Cold
,
Bitter
and
Sweet
:
We
have
shewn
,
that
nothing
is
more
contradictory
and
chimerical
,
than
to
maintain
,
That
the
Perception
of
Heat
and
Cold
,
of
Sweet
and
Bitter
,
of
White
and
Black
,
and
generally
of
every
thing
which
Men
call
Sensible
Qualities
,
is
a
corporeal
Act
in
the
Soul
;
and
that
the
Act
of
Speculating
Intelligible
Objects
and
Universal
Notions
is
a
Spiritual
Act
;
there
being
nothing
more
monstrous
than
to
conceive
in
a
Subject
undoubtedly
Spiritual
,
this
Medley
of
Spiritual
and
Corporeal
Acts.
We
have
shewn
,
that
all
Knowledge
doth
belong
to
the
Soul
,
and
that
the
Body
is
incapable
of
having
any
Certainty
,
or
any
Idea
,
either
of
it self
,
or
of
that
which
is
done
in
it
.
These
are
no
more
Philosophers
which
we
have
to
combate
withal
upon
this
Subject
;
these
are
none
but
Atheists
and
Libertines
,
Fools
and
Brute
Beasts
,
who
cannot
maintain
the
Combate
,
because
,
as
hath
been
said
,
they
are
disarm'd
by
themselves
,
and
forc'd
to
confess
,
that
nothing
is
more
impossible
than
to
conceive
,
That
a
Body
Thinks
,
Reasons
,
Deliberates
,
and
Reflects
.
There
cannot
be
in
effect
a
Paradox
more
enormous
,
there
cannot
be
a
greater
Contradiction
,
there
cannot
be
a
Thought
more
monstrous
,
than
to
say
,
That
a
Body
Knows
.
It
is
as
if
one
should
say
,
that
a
Thought
is
Green
or
Yellow
,
that
the
Act
of
Reasoning
is
Cold
or
Hot
,
that
an
Abstraction
of
Metaphysical
Speculation
is
Square
or
Eight-corner'd
;
as
if
one
should
make
Birds
to
fly
in
the
Sea
,
and
Elephants
in
the
Air
;
as
if
one
should
place
Ice
in
the
Fire
,
and
the
Sweetness
of
Sugar
or
Honey
in
Wormwood
or
Gall.
This
is
to
unnature
things
;
this
is
to
mingle
,
subvert
,
and
confound
every
thing
;
this
is
to
bring
Heaven
and
Earth
together
;
this
is
to
embroil
all
the
Universe
;
this
is
to
destroy
all
neat
Ideas
;
this
is
to
take
away
and
abolish
the
Distinction
of
Things
;
this
is
to
re-plunge
the
World
into
its
first
Chaos
,
and
into
the
first
Darkness
which
cover'd
it
,
before
the
Light
which
enlightens
it
had
made
visible
the
Distinction
and
Diversity
of
its
Parts
.
We
need
not
wonder
that
Libertines
are
willing
to
confound
the
Ideas
of
Body
and
Spirit
.
It
is
the
Genius
of
that
frenetick
Fury
of
Libertinism
and
Debauchery
which
carries
them
on
,
not
to
be
able
to
suffer
the
Light
which
manifests
these
Disorders
.
They
represent
to
us
in
History
furious
Men
,
beginning
by
extinguishing
Flambeaus
,
by
shunning
the
Day
and
the
Light
,
as
it
were
to
conceal
the
horror
of
their
Rage
and
Fury
under
the
horror
of
Night
and
Darkness
;
but
these
by
their
good
will
would
destroy
the
Light
of
Distinction
of
a
Part
that
knows
,
and
a
Part
that
do's
not
know
:
Thanks
to
the
most
constant
and
to
the
most
indubitable
of
all
Experiences
,
wee
feel
it
,
we
touch
it
,
we
see
it
;
they
cannot
make
us
doubt
but
that
there
is
in
Us
a
thing
that
Knows
,
and
a
thing
that
do's
not
Know
;
and
since
We
have
seen
that
That
which
Knows
is
of
a
Spiritual
Nature
,
it
is
impossible
for
Us
to
doubt
,
but
that
we
have
in
us
a
Part
that
is
Spiritual
.
This
Spiritual
Part
is
our
Soul
;
for
it
is
this
Knowing
Part
that
we
call
the
Soul
.
We
do
not
only
perceive
that
it
is
distinct
from
the
Body
,
but
we
perceive
that
it
hath
an
Infinite
Nobleness
above
the
Body
.
It
hath
not
any
Bulk
,
nor
any
Extension
;
it
is
a
Being
wholly
Indivisible
,
and
yet
in
the
mean
time
it
contains
and
embraces
the
whole
Universe
.
It
is
a
Nature
Singular
,
Determin'd
,
and
Individual
;
and
it
is
all
the
Natures
Heaven
,
Earth
,
the
Sea
,
Trees
,
Birds
,
all
that
is
seen
in
the
World
,
by
a
lively
Expression
which
it
makes
of
them
in
it self
,
or
which
it
receives
.
Intelligendo
fit
Omnia
.
All
things
are
made
by
Understanding
.
This
is
very
much
,
that
this
Knowing
Part
which
we
experience
in
Us
,
hath
by
this
Perfection
of
its
Knowing
Faculty
that
Species
of
Immensity
by
which
we
see
it
lodge
as
it
were
in
its
Bosom
the
Heavens
,
the
Earth
,
and
the
Seas
,
and
to
contain
all
the
Universe
,
and
that
admirable
Power
and
Efficacy
of
transforming
it self
into
all
sorts
of
Natures
,
and
of
becoming
every
thing
it
knows
and
conceives
,
by
the
lively
and
animated
Expression
which
it
makes
thereof
in
it self
:
But
its
Grandeur
is
not
shut
up
in
that
alone
;
its
Nobility
appears
yet
more
in
its
immense
and
infinite
Capacity
of
Reasoning
,
and
extends
its
Knowledge
and
its
Light
upon
all
sorts
of
Objects
,
and
all
sorts
of
Truths
.
For
whether
it
be
that
it
is
its
essential
Property
as
a
Spiritual
and
Reasonable
Nature
,
and
the
Act
of
Reason
to
see
into
things
,
whereby
is
made
known
to
it
all
the
Relations
which
they
have
,
and
which
Truth
doth
;
or
whether
it
is
God
,
who
over
and
above
the
Idea
which
He
gives
of
things
,
causes
it
moreover
to
see
the
Relation
of
them
in
the
Eternal
Idea
which
he
hath
of
them
,
I
will
not
go
about
to
decide
here
.
God
sees
nothing
but
what
the
Soul
of
Man
may
see
,
if
it
pleases
him
to
enlighten
it
;
and
when
he
hath
once
enlightned
it
,
it
can
go
of
it self
by
its
Faculty
of
Reasoning
,
to
a
thousand
and
a
thousand
new
Truths
,
which
it
discovers
by
its
proper
Speculation
;
It
Contemplates
the
Eternal
Order
,
and
reads
in
that
Uncreated
Light
,
all
the
Rules
of
Duties
;
It
sees
all
the
Proportions
and
Disproportions
of
things
,
it
hath
no
limits
to
its
Knowledge
;
It
can
know
God
,
and
can
plunge
it self
into
the
Abyss
of
his
Perfections
and
his
Mysteries
;
it
can
even
enjoy
all
his
Delights
,
and
with
him
partake
of
his
Felicity
.
We
find
that
it
is
sensible
of
a
thousand
Pleasures
,
even
in
this
Estate
of
Trial
and
Combat
,
where
it
is
kept
in
this
Valley
of
Tears
,
and
this
Earthly
Inheritance
of
Thorns
;
It
is
susceptible
of
a
thousand
sorts
of
agreeable
Sentiments
,
even
in
its
present
Estate
,
by
the
which
it
is
penetrated
and
fill'd
with
true
and
ineffable
Felicity
.
We
must
not
believe
that
this
Sensibility
,
or
this
Capacity
of
feeling
Pleasure
,
is
limited
to
those
Pleasures
only
which
we
experience
at
present
.
As
its
Knowledge
by
Idea's
and
by
Lights
,
is
not
bounded
and
limited
to
the
Idea's
which
it
hath
at
present
,
since
it
is
certain
that
we
may
be
enlightned
with
a
thousand
sorts
of
new
Idea's
which
now
we
have
not
;
so
its
Knowledge
,
or
the
Faculty
of
Knowing
by
Perception
,
is
in
the
same
manner
infinite
and
without
bounds
.
This
which
at
present
gives
us
by
the
occasion
of
the
Body
,
a
thousand
several
agreeable
Sentiments
,
with
which
we
feel
our selves
so
sweetly
penetrated
,
will
be
able
always
to
give
us
new
ones
and
greater
,
during
all
Eternity
.
These
at
present
are
Tastes
of
Felicity
,
which
we
are
made
to
feel
and
taste
,
which
ought
to
make
us
comprehend
by
these
Foretastes
,
what
kind
of
Pleasure
we
may
taste
in
Eternity
,
if
we
live
in
such
a
manner
as
may
render
us
worthy
of
having
our
Fidelity
recompensed
.
Our
Soul
is
something
that
is
great
,
noble
,
and
admirable
,
by
the
Ideas
which
it
is
capable
of
receiving
;
and
it
is
yet
more
great
and
more
noble
,
if
you
will
,
by
the
Pleasure
and
Felicity
which
it
is
capable
of
having
.
God
,
who
hath
the
Treasures
of
Knowledge
and
Wisdom
,
hath
infinite
Riches
of
Goodness
,
and
Oceans
of
Felicities
and
of
Pleasures
;
and
our
Soul
,
which
is
capable
of
receiving
all
the
Idea's
which
God
contains
in
the
Treasures
of
his
Knowledge
and
Wisdom
,
can
also
taste
all
the
Pleasures
which
he
contains
in
the
Riches
of
his
Goodness
.
Such
is
the
nature
of
our
Souls
,
they
are
not
only
undoubtedly
Spiritual
by
their
Intelligent
Nature
,
but
they
are
in
some
manner
infinite
in
Dignity
and
in
Nobleness
,
they
are
admirable
Copies
and
Images
of
the
Supreme
Nature
,
they
carry
a
thousand
Characters
of
his
Grandeur
and
their
Celestial
Origine
;
and
that
which
augments
and
enhances
all
this
Merit
is
,
that
they
are
undoubtedly
as
Immortal
and
Eternal
,
as
Spiritual
.
CHAP.
XI
.
That
our
Souls
are
undoubtedly
Immortal
,
by
reason
of
their
Knowing
Nature
.
YES
,
as
undoubtedly
Immortal
and
Eternal
;
because
being
Natures
altogether
distinct
,
and
altogether
different
from
Body
,
and
all
Corporeal
Nature
,
it
is
impossible
that
Death
,
which
only
cuts
and
makes
this
havock
upon
Bodies
,
should
have
any
Prey
upon
them
,
or
give
them
the
least
Stroke
.
If
God
,
who
hath
drawn
them
out
of
his
Heart
,
will
not
employ
his
Almighty
Power
to
annihilate
and
destroy
them
,
in
that
moment
that
Death
breaks
the
Structure
and
Harmony
of
Body
,
which
will
appear
hereafter
that
he
cannot
be
willing
to
do
;
there
is
no
It
is
thus
that
Diseases
and
Old
Age
causes
us
to
die
;
and
the
violent
Accidents
of
Fire
and
Sword
,
or
Falls
and
Ruines
do
the
same
.
It
is
the
Body
that
Diseases
,
Old
Age
,
and
violent
Accidents
,
do
all
attack
,
it
is
its
Structure
that
they
break
and
ruine
:
for
they
do
not
touch
the
very
Ground
and
Matter
of
the
Body
;
Death
doth
not
touch
the
Substance
of
the
Body
and
its
Matter
,
it
only
touches
the
Disposition
of
its
Organs
,
it
is
That
only
that
it
destroys
.
It
's
true
,
that
when
the
Brain
can
no
longer
serve
to
the
Universal
Cause
,
and
to
the
Eternal
Wisdom
and
Power
which
holds
our
Souls
united
to
the
Bodies
,
for
an
Occasional
and
Determinate
Cause
to
determine
it
,
to
give
us
Idea's
and
Perceptions
of
other
Bodies
which
are
round
about
Ours
,
and
which
act
upon
them
,
which
is
properly
the
Chain
and
Knot
which
holds
our
Souls
united
to
our
Bodies
,
then
It
retires
our
Souls
from
our
Bodies
,
and
they
cease
to
Be
in
our
Bodies
.
We
commonly
conceive
that
our
Bodies
die
,
because
our
Souls
do
retire
themselves
;
but
this
is
to
conceive
things
very
ill
:
It
is
not
that
our
Bodies
die
,
because
our
Souls
retire
themselves
;
but
on
the
contrary
,
our
Souls
retire
themselve
because
our
Bodies
die
,
because
the
Structure
that
render'd
them
fit
to
serve
for
a
Lodging
to
our
Souls
,
comes
to
be
broken
and
destroy'd
.
Death
is
nothing
precisely
,
but
this
ruining
of
the
Harmony
of
the
Body
,
which
obliges
God
to
withdraw
the
Soul
:
And
who
do's
not
see
that
it
being
so
,
Death
is
so
far
from
being
able
to
destroy
the
Soul
,
that
it
cannot
do
any
thing
unto
it
?
It
cannot
so
much
as
cause
the
least
alteration
in
it
;
all
that
it
doth
precisely
to
it
,
is
to
take
from
it
its
Union
with
the
Body
;
it
disunites
the
two
Parts
,
but
it
doth
not
destroy
nor
annihilate
any
of
them
;
the
Body
remains
Body
,
every
Part
remains
in
its
Nature
,
the
Body
remains
ruin'd
,
and
the
Soul
returns
separated
.
Death
can
do
nothing
unto
our
Souls
,
which
are
not
a
Material
Structure
;
it
destroys
the
Souls
of
Beasts
,
because
their
Soul
results
from
the
Organization
and
Harmony
of
a
Material
Structure
,
and
from
a
certain
degree
of
Heat
,
and
quickness
in
their
Blood
,
which
keeping
their
Members
dispos'd
,
and
their
Nerves
well
extended
,
keeps
them
at
the
same
time
dispos'd
to
receive
the
Impressions
of
exterior
Bodies
,
which
act
upon
them
,
and
to
move
themselves
in
a
thousand
manners
,
according
as
He
hath
destin'd
them
,
who
hath
ordain'd
and
directed
to
his
Ends
their
particular
Structure
.
But
Death
can
do
nothing
to
our
Souls
,
which
are
evidently
natures
wholly
Immaterial
and
Spiritual
,
in
which
there
is
neither
Structure
nor
Harmony
of
Parts
.
Diseases
cannot
at
all
attack
our
Souls
,
they
have
no
Blood
nor
Humors
to
be
enflam'd
and
set
afire
:
Old
Age
cannot
make
them
die
,
because
they
know
not
what
it
is
to
grow
old
:
Fire
and
Sword
cannot
kill
them
,
as
Jesus
Christ
hath
said
;
they
have
no
Parts
that
the
Sword
can
divide
,
or
that
Fire
can
consume
or
dry
up
.
Let
us
say
something
boldly
;
Though
Death
should
be
able
to
prey
upon
our
Souls
as
it
doth
upon
our
Bodies
,
it
would
not
cease
to
be
certain
that
Death
could
not
in
the
least
annihilate
them
;
for
it
cannot
annihilate
even
our
Bodies
,
which
are
given
as
a
Prey
to
it
,
and
upon
which
it
exercises
all
its
cruelties
and
rigour
.
Do
not
our
Bodies
remain
Bodies
after
our
Death
?
they
change
indeed
the
Name
and
Form
,
but
they
subsist
in
the
Ground
of
their
Corporeal
Nature
.
Doth
not
their
Matter
remain
always
?
What
is
there
in
the
World
more
constant
,
and
what
greater
and
stronger
Argument
would
you
have
of
the
Immortality
and
Eternity
of
our
Souls
?
Would
you
have
the
Corporeal
Part
to
be
Eternal
,
That
Nature
so
base
and
so
vile
,
and
This
Nature
,
so
noble
,
so
admirable
,
so
divine
,
which
we
have
made
you
acknowledge
to
be
in
you
,
would
you
have
this
to
have
an
end
,
and
to
return
into
nothing
?
That
Death
should
not
be
able
to
annihilate
the
Body
which
is
given
it
to
destroy
,
and
yet
that
it
should
annihilate
our
Souls
,
upon
which
it
neither
hath
nor
can
make
any
Prey
?
Nothing
is
so
certain
and
so
evident
in
the
World
as
this
is
,
That
all
the
Bodies
of
the
Universe
,
and
all
created
Powers
,
cannot
destroy
a
Spiritual
Nature
,
nor
so
much
as
endamage
and
alter
it
.
That
only
Power
which
made
our
Souls
out
of
nothing
,
can
make
them
thither
to
return
again
;
and
we
are
assur'd
by
the
infallible
Prejudgment
of
his
Wisdom
,
that
this
Sovereign
Power
neither
ought
or
can
ever
be
willing
to
employ
his
Infinite
Power
upon
such
an
Essay
,
or
to
make
such
a
Trial
of
it
:
He
that
created
the
Souls
,
could
absolutely
annihilate
them
if
he
would
;
but
he
cannot
be
willing
to
it
but
for
some
Benefit
either
of
his
Glory
,
or
of
the
common
Good
of
the
Universe
,
or
of
some
singular
Advantage
of
the
Perfection
of
some
one
of
his
Creatures
,
of
which
he
would
do
himself
Honor.
And
it
is
impossible
for
him
to
find
any
such
Utility
by
annihilating
our
Souls
,
who
necessarily
acknowledge
his
Sovereignty
over
them
so
long
as
they
endure
:
For
every
Intelligent
Nature
hath
Essentially
some
Sentiment
of
its
Dependence
,
and
is
capable
of
doing
Honor
to
God
in
a
thousand
manners
,
whether
it
be
in
serving
to
his
Justice
,
and
in
paying
Homage
to
his
Power
,
or
in
honoring
his
Mercy
,
and
in
serving
as
a
Manifestation
of
his
Wisdom
and
other
Divine
Perfections
.
Experience
lets
us
see
,
that
God
annihilates
nothing
even
of
Corporeal
Nature
,
since
all
the
Matter
which
he
created
in
the
Beginning
to
frame
the
World
,
subsists
wholly
entire
,
without
the
loseing
of
one
single
Atom
of
it
;
and
the
Scripture
teaches
us
,
that
tho'
Heaven
and
Earth
must
pass
away
,
it
must
not
be
to
return
into
Nothing
,
but
to
re-take
a
Beauty
altogether
new
,
after
the
Conflagration
of
the
Last
Day
.
But
tho'
we
could
conceive
that
God
should
annihilate
all
the
visible
World
,
it
would
not
be
possible
to
conceive
that
he
would
be
willing
to
annihilate
the
least
of
Souls
,
because
that
tho'
one
could
conceive
some
Benefit
in
annihilating
the
World
,
he
could
never
have
any
by
annihilating
the
Soul
,
which
Being
no
more
,
can
no
more
do
Honor
to
God
in
any
manner
;
and
which
Being
,
doth
essentially
do
him
Honor
,
by
the
Perception
which
it
hath
of
him
,
by
the
Idea
which
it
gives
of
him
,
and
by
the
essential
Relation
which
It
hath
to
Him
,
as
to
Its
Principle
,
Its
End
,
and
Its
Center
.
This
is
sufficient
,
without
doubt
,
to
make
us
acknowledge
with
the
uttermost
Evidence
the
Spiritual
and
Immortal
Nature
of
our
Souls
,
by
reason
of
their
Knowing
Nature
,
which
is
the
only
thing
we
have
hitherto
consider'd
in
them
:
But
because
we
can
increase
this
Certainty
and
this
Conviction
of
the
Spiritual
Nature
and
Quality
of
our
Souls
,
and
of
their
Immortal
and
Eternal
Condition
,
by
the
consideration
of
a
second
sensible
and
admirable
Advantage
which
we
all
of
us
see
and
experience
in
them
,
we
must
here
give
a
little
attention
;
I
speak
of
the
Ground
and
of
the
Principle
of
Liberty
which
we
all
of
us
find
in
our selves
,
and
I
say
,
That
This
is
a
further
indubitable
Proof
and
Conviction
to
Us
of
the
Spiritual
Nature
and
Quality
of
our
Souls
.
CHAP.
XII
.
That
our
Souls
are
undoubtedly
Spiritual
,
by
reason
of
the
Principle
and
Ground
of
Liberty
which
we
find
in
Them
.
AS
We
Experience
in
Us
a
Ground
and
Principle
of
Knowledge
,
which
alone
hath
hitherto
made
Us
Know
the
Spiritual
Nature
of
our
Souls
,
we
do
there
likewise
Experience
with
the
same
Certainty
a
Marvellous
Empire
which
we
Exercise
over
our Selves
,
and
which
we
call
Liberty
or
Free-will
,
by
the
which
we
dispose
of
the
Motions
of
our
Bodies
,
the
Desires
of
our
Hearts
,
and
the
Thoughts
of
our
Spirit
.
The
Experience
of
this
Triple
Ground
of
Liberty
or
Empire
over
Our Selves
,
is
General
in
all
Mankind
.
For
altho'
we
do
not
all
of
Us
Experience
it
in
the
same
Degree
;
yet
there
is
no
body
who
do's
not
Experience
it
in
some
Degree
or
other
.
We
all
of
us
find
that
we
have
a
free
and
voluntary
Empire
over
the
Motions
of
our
Body
,
either
to
Cause
them
,
or
to
Suspend
them
,
by
a
meer
Empire
.
We
all
of
us
find
in
the
very
same
manner
,
that
we
have
the
power
of
turning
away
our
Love
and
our
Pursuit
from
Objects
that
do
most
attract
Us.
And
we
find
,
in
fine
,
that
we
have
the
power
of
applying
or
suspending
our
Reasoning
,
as
we
please
.
And
it
is
certain
,
that
this
Triple
Principle
of
Liberty
,
which
frames
in
Us
a
most
singular
and
most
remarkable
Distinction
of
our
Nature
,
is
an
evident
and
an
indubitable
Character
of
Spirituality
in
our
Souls
.
Animals
have
not
the
Liberty
of
their
Motions
.
Animals
in
truth
move
diversly
,
(
and
are
not
like
Machines
which
Men
make
,
which
for
the
most
part
move
after
a
certain
fashion
)
they
turn
to
the
Right
and
Left
,
they
Advance
and
Retire
,
they
move
all
manner
of
ways
.
But
all
these
diverse
Motions
are
either
determin'd
by
the
manifest
and
sensible
Impression
of
some
External
Principle
,
as
when
Sheep
are
attracted
by
the
Verdure
,
the
Ox
prick'd
on
by
the
Goad
,
or
provok'd
by
the
secret
Course
of
the
Blood
and
Spirits
,
which
without
any
external
Impression
determine
a
thousand
different
Motions
,
as
the
Skipping
of
fresh
and
pamper'd
Horses
and
other
Animals
,
when
a
sudden
Gayety
makes
them
make
a
thousand
different
Leapings
.
Those
Persons
also
who
,
by
that
Rashness
of
Judging
which
we
have
so
justly
condemn'd
,
do
believe
that
Beasts
have
a
true
Knowledge
like
to
Ours
,
by
which
they
Act
and
Move
,
do
confess
that
they
have
not
any
sort
of
Liberty
of
their
Movements
,
that
they
have
not
any
Empire
to
make
them
or
to
suspend
them
as
they
please
:
They
confess
,
that
they
are
always
carried
on
by
an
invincible
Necessity
which
draws
them
.
In
effect
,
we
see
that
they
always
follow
either
the
Exterior
Determination
of
present
Objects
,
of
which
the
Strongest
always
carries
them
,
as
when
the
Dog
being
violently
attracted
by
Bread
or
Meat
,
is
beaten
back
by
the
Stick
,
the
Species
or
Image
of
which
passing
thro'
the
Eyes
,
is
engrav'd
in
the
Retina
,
and
is
carried
by
the
Optic
Nerve
as
far
as
the
Brain
,
and
to
the
Root
of
the
Nerves
and
Muscles
,
where
It
determins
a
Motion
quite
contrary
to
that
which
the
Meat
produc'd
;
or
else
the
Interior
Determination
of
the
Fermentations
and
Boyling
of
their
Blood
and
Humors
,
as
when
they
go
a
Rutting
,
or
when
they
go
to
seek
and
pick
out
Juyces
,
Plants
,
or
Metals
,
which
Nature
hath
prepar'd
for
them
as
Remedies
against
their
Diseases
.
St.
Augustin
observes
,
That
this
is
the
Reason
why
the
Creator
hath
in
such
manner
ordain'd
in
the
greatest
part
of
Animals
,
Passions
which
serve
to
the
Conservation
of
their
Species
,
that
they
do
not
rise
up
in
them
but
by
certain
orderly
Intervals
,
and
in
certain
Seasons
only
;
because
not
having
any
command
over
themselves
,
to
check
,
to
moderate
,
and
to
govern
in
any
fashion
the
Movements
which
accompany
them
,
they
would
not
be
able
to
serve
for
the
Uses
to
which
they
were
destin'd
,
if
these
Passions
had
been
in
them
at
all
times
as
they
are
in
Man
.
Animals
then
have
not
any
Command
over
their
Body
,
to
determine
or
suspend
it
,
or
to
check
its
Motions
;
but
We
,
We
undoubtedly
have
this
Empire
,
not
indeed
in
regard
of
Motions
purely
Natural
and
Vital
;
for
our
Stomach
do's
not
hearken
to
Us
at
all
,
either
to
make
or
not
to
make
Digestion
;
our
Blood
circulates
whether
we
will
or
no
;
our
Heart
hath
its
twofold
Motion
of
Systole
and
Diastole
,
or
of
Dilation
and
Contraction
;
our
Arteries
in
like
manner
have
their
Pulsations
,
which
we
can
neither
advance
nor
retard
:
But
in
respect
to
the
Motions
which
Men
call
Animal
,
we
have
so
absolute
a
Command
of
them
,
that
they
are
made
,
suspended
,
or
check'd
,
for
that
sole
Reason
precisely
,
Because
we
will
;
which
it
may
be
is
a
thing
the
most
admirable
either
in
Us
,
or
in
all
Nature
;
for
we
do
not
know
that
there
needs
any
thing
else
than
to
Will
and
to
Desire
,
to
cause
our
Muscles
and
our
Nerves
to
carry
the
dull
Mass
of
our
Bodies
either
to
the
Right
or
the
Left
,
forwards
or
backwards
,
above
or
below
,
and
all
manner
of
ways
.
We
must
needs
see
with
what
Volubility
,
what
Agility
,
and
with
what
Quickness
we
move
our
Tongues
,
our
Feet
,
and
our
Hands
:
And
all
this
is
done
without
our
knowing
how
,
by
meer
Empire
,
as
hath
been
said
hereupon
.
When
we
have
studied
Anatomy
and
Physic
,
we
know
that
they
are
the
Muscles
and
the
Nerves
which
serve
to
these
Motions
;
but
before
we
had
ever
known
that
we
had
Nerves
and
Muscles
,
we
spoke
,
we
danced
,
we
leaped
,
all
one
;
and
since
we
have
acquir'd
this
Knowledge
,
we
neither
speak
nor
walk
the
better
for
it
,
nor
do
we
make
e're
the
more
use
of
it
to
make
our
Movements
;
once
more
I
say
,
it
is
purely
an
Empire
which
our
Will
exercises
upon
that
Portion
of
the
Common
Matter
of
the
World
,
out
of
which
the
Creator
hath
form'd
us
the
Place
of
our
Trial
,
and
our
Prison
.
Now
I
say
,
That
this
Empire
or
Command
is
an
evident
Mark
of
the
Spirituality
in
our
Souls
,
first
,
because
it
is
already
a
Mark
of
a
Nature
Spiritual
,
and
Superior
to
all
that
there
is
of
Body
,
and
to
all
that
there
can
be
had
of
Material
in
the
World
,
to
have
the
Power
of
Willing
;
because
to
Will
is
an
Act
no
less
essentially
Spiritual
than
to
Know
;
for
all
that
is
Corporeal
may
be
conceiv'd
under
some
Corporeal
Image
;
and
it
is
impossible
to
conceive
either
the
Act
or
the
Faculty
of
Willing
under
any
Form
or
Image
Corporeal
or
Material
.
In
the
second
place
,
To
Will
,
and
especially
to
Will
,
and
to
have
the
Power
of
Willing
,
as
we
experience
in
Us
,
is
a
farther
Mark
of
a
Spiritual
Nature
,
because
there
is
in
this
Ground
of
Liberty
,
by
the
which
we
find
that
we
have
the
Power
of
Willing
and
Desiring
,
something
Infinite
and
Immense
;
for
Our
Will
and
our
Desires
have
no
Limits
,
our
Faculty
and
our
Liberty
of
Willing
is
truly
Infinite
;
whether
it
be
because
there
is
not
any
thing
but
what
we
can
Desire
and
Will
;
whether
it
be
because
we
effectively
carry
continually
in
the
Bosom
of
this
Liberty
an
Infinity
of
Desires
and
Wills
;
or
lastly
,
whether
it
be
because
we
can
always
conceive
new
Ones
;
and
it
is
plainly
apparent
,
no
Corporeal
Nature
can
be
capable
of
such
a
Character
of
Immensity
.
In
the
third
place
,
This
Power
and
this
Empire
which
we
have
of
removing
our
Body
by
Command
and
by
Will
only
,
is
an
evident
Character
of
a
Nature
Spiritual
,
and
Superior
to
Body
,
for
two
Reasons
;
by
the
Reason
that
to
Command
is
a
Character
and
an
Act
of
Superiority
;
and
as
so
,
the
Nature
that
commands
,
is
Superior
to
that
which
obeys
;
from
whence
it
follows
,
That
the
Soul
,
which
commands
,
is
of
a
Nature
Superior
to
Body
,
which
obeys
;
and
by
the
Reason
that
this
so
Efficacious
a
manner
of
Empire
and
Authority
,
is
a
lively
Image
of
the
Sovereignty
of
God
,
which
cannot
be
within
a
Corporeal
Nature
.
St.
Augustin
had
well
penetrated
into
this
Reason
,
when
he
said
,
That
by
it
we
carry
sensibly
in
Us
a
lively
Resemblance
of
the
Supreme
Sovereignty
and
of
the
Infinite
Power
with
which
He
created
the
World
:
In
effect
,
by
this
Empire
which
we
exercise
over
our
Bodies
,
we
have
in
our selves
the
lively
Idea
of
it
,
and
altogether
resembling
it
,
in
that
kind
of
Almightiness
with
which
we
make
our selves
obey'd
by
the
Members
of
our
Bodies
.
God
said
,
Let
the
Earth
come
out
of
Nothing
,
and
it
came
out
by
that
alone
,
that
it
was
said
to
it
,
Come
out
.
He
said
,
Let
the
Light
be
made
,
and
there
was
Light
,
by
the
infinite
Efficacy
of
that
Sovereign
Will
.
And
we
our selves
say
,
Let
the
Tongue
speak
,
Let
the
Foot
advance
,
Let
the
Hand
be
lifted
up
,
&c.
and
so
by
the
incomprehensible
efficacy
of
this
Command
,
the
Tongue
speaks
,
the
Foot
advances
,
and
the
Hand
is
lifted
up
.
We
do
not
seek
here
whether
this
Efficacy
,
or
this
Force
comes
Effectively
from
ourselves
,
for
this
is
not
a
place
for
such
a
re-search
:
But
tho'
it
should
not
come
from
us
,
the
Empire
which
we
exercise
with
that
Vertue
and
that
Efficacy
which
is
undoubtedly
in
us
,
is
a
Character
incontestably
Spiritual
,
and
not
only
Spiritual
,
but
Divine
.
It
is
impossible
to
conceive
,
that
a
Body
can
have
such
an
Empire
,
and
this
Empire
marks
essentially
the
Nature
in
which
it
resides
,
with
an
admirable
Tract
of
resemblance
of
the
Supreme
Power
.
Our
liberty
of
Thinking
is
a
certain
Character
of
the
Nature
and
Spiritual
Essence
in
our
Souls
.
If
this
Empire
which
we
exercise
over
our
Bodies
,
be
so
certain
a
Conviction
to
us
of
the
Spiritual
Nature
and
Quality
of
our
Souls
,
of
their
Celestial
Dignity
,
and
their
Divine
Quality
;
what
will
it
be
if
we
consider
the
two
other
sorts
of
Empire
and
Liberty
which
we
exercise
over
our selves
?
If
we
find
the
Empire
over
the
Motions
of
our
Body
to
be
so
fine
,
how
much
more
fine
shall
we
find
that
of
the
Thoughts
,
of
our
Spirit
,
and
the
Desires
of
our
Heart
?
We
have
the
power
to
extend
perpetually
our
Knowledges
without
any
limits
,
and
to
an
Infinity
,
by
Reflection
,
by
Speculation
of
Principles
,
by
Reasoning
and
by
Consequences
.
Nothing
can
give
bounds
to
our
Thoughts
,
and
nothing
can
stop
their
Knowledge
.
If
we
endeavor
to
extend
them
by
the
bright
Light
of
Reasoning
and
Reflection
,
we
have
before
us
a
vast
and
an
infinite
Field
of
Truth
;
and
tho'
we
have
of
our selves
but
one
Spark
of
Light
,
which
is
that
which
we
call
the
Ground
of
our
Reason
,
to
wit
,
that
Light
which
makes
us
acknowledge
and
acquiesce
to
the
Truth
,
that
is
to
say
,
to
the
Relations
and
Conveniences
,
or
to
the
Oppositions
and
Contrarieties
of
things
,
with
this
Spark
we
shall
be
able
by
Attention
and
Reflection
to
run
thro'
all
this
vast
Field
,
and
acquire
to
our selves
,
if
I
may
be
permitted
to
say
so
,
as
it
were
the
property
and
possession
of
all
Truth
;
We
shall
be
able
to
lift
up
ourselves
above
the
Heavens
,
to
know
the
Order
,
the
Structure
,
the
Harmony
,
and
the
Periodick
Motions
of
them
;
We
shall
be
able
to
measure
the
height
and
the
extension
of
them
;
We
shall
be
able
to
reduce
the
Motions
of
them
to
their
Principles
;
We
shall
be
able
to
see
how
the
Lightning
,
the
Rain-bow
,
the
Thunder
,
and
the
other
Meteors
in
the
Air
are
form'd
;
We
shall
be
able
to
penetrate
into
the
Bowels
of
the
Earth
,
to
see
the
diversity
of
Metals
and
Minerals
there
formed
,
and
to
see
how
it
sustains
it self
in
the
midst
of
Air
,
without
being
supported
but
by
its
proper
Center
;
We
shall
be
able
to
enter
into
the
vast
Ocean
of
the
proper
Nature
of
God
;
We
shall
be
able
(
when
he
pleases
to
reveal
them
to
us
)
to
know
the
adorable
Mysteries
.
Nothing
can
give
bounds
to
our
Curiosity
nor
to
our
Knowledge
.
And
this
,
without
doubt
,
is
a
certain
and
infallible
Character
of
a
Spiritual
Nature
:
for
Bodies
are
essentially
Finite
as
well
as
Blind
;
and
an
infinite
Light
wherewith
a
Nature
is
enlightned
,
or
may
be
enlightned
,
is
in
It
an
indubitable
Character
of
a
Nature
not
only
Spiritual
,
but
truly
Celestial
and
Divine
.
But
above
all
,
this
Empire
which
we
have
over
our
Hearts
,
is
an
Argument
and
a
sensible
Conviction
to
us
,
of
the
Spiritual
Nature
of
our
Souls
.
The
Empire
of
our
Desires
is
another
certain
Proof
of
the
Spirituality
of
our
Souls
.
It
is
a
constant
Experience
,
That
neither
Plants
nor
Metals
,
nor
Beasts
(
in
whom
we
place
Desire
,
or
to
say
better
,
to
whom
we
give
the
Name
of
Desires
,
to
their
violent
Sympathies
and
Antipathies
,
which
carry
them
diversly
to
embrace
or
to
shun
one
another
)
have
either
the
power
to
command
their
Desires
,
to
suspend
them
,
to
pass
them
by
,
or
to
check
them
.
The
Loadstone
seeks
the
Pole
with
a
Desire
the
most
vehement
one
can
frame
an
Idea
of
;
it
carries
it self
towards
it
with
an
indefatigable
Motion
;
and
yet
who
ever
saw
that
the
Loadstone
exercis'd
over
it self
that
Empire
of
stopping
or
checking
this
Motion
?
Beasts
have
all
of
them
their
Instincts
and
their
rapid
Motions
towards
certain
Objects
,
to
which
Men
also
give
the
Name
of
Desires
;
and
yet
we
have
never
seen
an
Animal
that
could
command
his
Instinct
or
his
Desires
.
We
easily
check
the
Motion
which
carries
the
Horse
to
the
Mare
by
Barriers
,
but
never
did
a
Horse
thereupon
command
his
Desires
.
We
easily
stop
the
hungry
Dog
,
who
runs
eagerly
to
his
Food
,
and
so
turn
him
away
from
it
,
but
he
himself
do's
never
check
the
Motion
of
his
Hunger
.
Animals
follow
their
Instincts
and
their
Desires
,
like
Metals
and
Plants
,
by
an
invincible
Necessity
which
trains
them
on
.
As
the
Mill
goes
as
long
as
it
hath
Water
or
Wind
,
and
a
Clock
as
longs
as
it
hath
Line
and
Weight
,
so
Animals
go
as
far
as
their
Instincts
drive
them
;
and
they
have
no
more
power
to
check
themselves
in
their
pretended
Desires
,
than
Clocks
and
Mills
in
their
Motions
.
But
we
,
we
experience
in
Us
an
Empire
,
a
Sensible
Superiority
over
own
Desires
;
we
curb
them
,
we
turn
them
by
,
we
resist
them
,
we
cast
them
off
,
and
we
confront
them
and
command
them
with
a
real
Authority
.
It
is
true
,
that
this
Liberty
is
extremely
enfeebled
in
the
greatest
part
of
us
,
by
natural
Corruption
,
by
evil
Education
,
by
wicked
Imagination
,
by
the
Custom
and
Habit
of
Vice
,
by
our
want
of
Attention
and
Application
to
our selves
.
We
see
well
enough
,
that
the
power
of
checking
our
Passions
hath
been
in
our
Nature
as
it
were
absolute
and
despotick
,
and
that
it
hath
at
present
lost
something
;
because
we
have
need
of
Dexterity
and
Industry
to
resist
them
,
and
because
we
have
not
always
force
enough
to
suppress
them
at
their
first
onset
:
But
this
Disorder
of
our
Nature
doth
not
hinder
,
but
that
we
are
sensible
of
its
Nobility
,
and
its
true
Empire
over
its
proper
Desires
.
And
tho'
there
were
only
almost
dead
Sparks
of
Liberty
,
which
are
in
the
most
corrupted
,
and
and
in
those
that
are
most
govern'd
by
their
Vices
,
and
tho'
there
were
no
Wise
Men
to
whom
it
made
its
Power
visible
as
it
does
,
there
would
yet
be
enough
of
that
deadned
Spark
of
slavish
and
captive
Liberty
,
to
acknowledge
in
it
the
advantage
of
our
Spiritual
Nature
;
because
it
is
certain
that
this
Empire
of
our
Soul
over
its
Desires
,
is
an
evident
and
an
indubitable
Character
of
a
Spiritual
Nature
.
St.
Augustin
says
,
That
the
only
Contrariety
of
our
Desires
,
is
an
assured
Argument
of
the
Spirituality
of
our
Souls
;
because
that
in
fine
,
says
he
,
there
would
not
be
in
us
a
combat
of
Desires
,
if
we
were
not
composed
of
two
Parts
;
of
a
Corporeal
one
,
by
reason
of
which
we
have
Corporeal
Desires
;
and
of
a
Spiritual
one
,
which
causes
us
to
have
Desires
quite
opposite
.
But
it
is
not
so
much
from
this
opposition
of
our
Desires
,
as
from
the
Empire
that
we
exercise
over
them
,
that
I
will
here
draw
the
Conviction
of
this
Advantage
and
of
this
Excellency
of
our
Soul
.
This
Empire
makes
us
evidently
see
two
things
.
The
one
,
That
we
are
thereby
imprinted
with
the
lively
Resemblance
of
that
Wisdom
and
Sovereign
Liberty
of
the
Eternal
Nature
and
Essence
,
which
the
Grecian
Fathers
commonly
express'd
by
that
particular
Name
which
their
Language
only
furnishes
to
express
the
being
Sovereignly
Masters
of
our selves
.
The
other
,
That
we
have
an
Order
essentially
in
our
Nature
,
from
whence
is
form'd
that
light
and
that
force
of
Reason
which
makes
us
condemn
our
Desires
that
are
contrary
to
our
Duty
.
And
these
two
things
make
us
undoubtedly
see
the
Nature
and
the
Spiritual
Quality
of
our
Souls
,
because
it
is
impossible
that
this
double
Resemblance
of
the
Supreme
Nature
,
which
is
a
Sovereign
Spirit
,
should
be
found
in
a
Corporeal
Nature
.
CHAP.
XIII
.
We
have
an
indubitable
Certainty
of
the
Immortal
Condition
of
our
Souls
,
by
the
Desires
and
Instincts
of
Immortality
and
Eternity
which
we
have
.
THERE
might
be
a
great
many
Reflections
added
here
,
to
that
which
hath
been
just
now
said
,
concerning
the
Empire
of
our
Reason
over
our
Heart
,
and
over
our
Desires
,
to
draw
from
thence
convincing
Arguments
of
the
Indubitable
Spiritual
Quality
of
our
Souls
;
but
because
I
am
unwilling
to
tire
the
Readers
Patience
,
in
holding
him
too
long
upon
this
Speculation
,
I
chuse
rather
to
suppress
them
,
and
to
remark
the
Certainty
of
the
Immortal
Quality
and
Condition
of
our
Souls
,
which
we
shall
be
able
to
find
by
seriously
reflecting
upon
it
,
in
that
Ground
of
Liberty
or
Will
which
we
experience
in
Us
,
and
by
which
I
am
going
to
let
you
see
,
that
we
have
a
certain
and
an
indubitable
Conviction
of
our
Spiritual
and
Immortal
Nature
.
The
Desires
of
Immortality
which
our
Soul
resents
in
it self
,
and
which
arise
from
the
Ground
of
Will
,
which
I
have
call'd
Liberty
,
are
an
assured
Proof
and
an
indubitable
Argument
of
its
Effective
Eternity
,
and
by
consequence
of
its
Immortality
;
for
without
dispute
there
is
in
our
Nature
an
Idea
and
a
Desire
of
Eternity
,
which
hath
its
Principle
in
Nature's
self
,
and
precedes
all
our
Reasonings
and
all
our
Reflections
,
and
which
Acts
and
Operates
in
Us
before
we
have
receiv'd
any
Instruction
from
other
Men.
Before
Men
do
Reason
and
Reflect
,
without
Study
and
without
Instruction
,
by
the
movement
of
Nature
thro'
all
the
Habitable
Earth
,
they
do
not
only
find
and
perceive
in
themselves
a
confus'd
Idea
of
Eternity
,
and
a
Desire
of
Immortality
;
but
they
distinctly
conceive
a
New
and
an
Immortal
Life
after
this
here
,
in
the
which
they
either
hope
or
fear
something
for
themselves
,
and
for
their
Neighbors
and
Friends
,
and
into
which
they
carry
even
their
Desires
and
their
Thoughts
of
Vengeance
against
their
Enemies
.
They
do
not
only
thus
conceive
a
new
and
Immortal
Life
for
their
Souls
,
from
whence
issu'd
,
in
all
Nations
,
whether
Civiliz'd
or
Barbarous
,
the
Religious
Rites
concerning
the
Dead
,
with
Expiations
,
Lustrations
,
and
Sacrifices
;
but
they
perceive
by
Intervals
their
Hearts
push'd
on
thither
by
redoubled
Desires
,
and
Sighs
so
vehement
,
that
the
present
Life
is
a
Burthen
to
them
,
and
they
would
,
if
it
were
in
their
power
,
shorten
it
,
and
hasten
its
End
.
Some
Men
,
naturally
Couragious
and
Magnanimous
,
until
the
Celestial
Light
of
the
true
Religion
had
instructed
them
,
and
made
them
see
that
they
ought
to
wait
till
God
withdraws
them
from
the
present
Trial
,
have
been
found
so
transported
and
so
inflam'd
with
the
Desire
and
Love
of
this
new
and
Immortal
Life
,
that
they
have
not
had
patience
to
wait
the
Course
of
Nature
,
to
let
it
bring
them
thither
;
but
they
have
violently
launch'd
out
of
it
,
like
furious
Madmen
.
And
one
cannot
say
,
that
this
was
the
Effect
of
Education
,
or
of
some
Opinion
and
Human
Invention
,
with
which
the
Infancy
of
Men
is
and
hath
been
prepossess'd
;
for
besides
that
Education
neither
can
be
nor
hath
been
the
same
every
where
,
and
that
no
Human
Invention
or
Opinion
hath
ever
been
able
to
establish
it self
into
an
universal
Prepossession
,
how
happy
soever
it
hath
been
;
this
Pretension
is
contrary
to
the
Evidence
and
Notoriety
of
the
most
constant
Experience
of
the
World
,
which
is
,
That
independently
of
Education
,
and
before
all
sort
of
Instruction
,
this
Idea
of
Eternity
,
and
this
Desire
of
Immortality
was
found
,
and
is
always
found
in
Nature
,
of
the
same
Date
,
if
I
may
so
say
,
as
the
Sentiment
of
the
Divinity
.
And
as
there
the
Character
of
that
which
is
call'd
Instinct
or
natural
Inspiration
is
,
and
that
nothing
from
elsewhere
is
more
assur'd
in
the
World
,
than
this
Maxim
and
this
constant
Truth
,
That
natural
Instinct
is
never
False
,
that
it
hath
always
a
Real
Object
,
and
that
it
never
deceives
;
for
this
is
a
Reflection
which
is
too
Essential
to
omit
here
,
or
not
to
repeat
it
again
,
That
the
Instinct
of
Nature
is
never
False
;
as
appears
in
all
the
Instincts
of
Animals
themselves
,
of
which
there
is
not
one
single
one
that
is
False
;
since
it
is
not
at
all
a
Fault
,
that
it
makes
them
to
fly
from
or
pursue
the
things
which
it
inspires
them
to
fly
from
or
pursue
;
nor
can
it
ever
be
a
Fault
;
because
Instinct
is
an
Inspiration
and
a
Determination
of
Nature
,
and
by
consequence
of
that
Truth
and
of
that
Infallible
and
Eternal
Wisdom
which
is
the
Author
of
Nature
,
which
can
never
inspire
or
give
to
Men
false
Desires
,
nor
determine
in
Beasts
Motions
useless
and
deceitful
.
It
follows
,
That
this
new
and
Immortal
Life
of
our
Souls
,
of
which
Nature
gives
us
so
indubitable
an
Instinct
,
must
be
the
most
True
and
the
most
Real
thing
of
the
World
.
My
Hope
and
my
Certainty
are
built
upon
an
hundred
other
immovable
Foundations
of
Natural
Conviction
,
and
Celestial
Revelation
;
but
tho'
there
was
only
this
certain
Experience
of
Natural
Instinct
,
which
cannot
be
disputed
,
since
this
Idea
and
this
Desire
of
this
new
and
Immortal
Life
hath
indisputably
its
Principle
in
Nature
,
and
cannot
come
from
an
universal
Error
that
Education
might
cause
in
all
Men
,
and
that
it
is
certain
that
these
are
not
the
Reasonings
of
Philosophers
,
who
have
invented
this
so
Religious
an
Opinion
,
as
that
Ancient
speaks
,
but
it
is
all
pure
Nature
that
gives
it
;
I
shall
not
,
for
my
part
,
be
less
persuaded
of
this
Immortal
Life
of
our
Souls
after
the
short
Passage
of
this
Life
,
than
of
the
present
Life
;
because
,
in
fine
,
I
find
the
Instinct
of
it
in
my
first
and
most
natural
Sentiments
,
and
because
I
can
never
believe
that
Nature
(
which
do's
not
deceive
our
Senses
when
she
carries
them
towards
their
Objects
)
do's
deceive
our
Hearts
and
our
Desires
,
when
she
gives
them
the
clear
and
lively
Instinct
of
an
Immortal
Life
for
our
Souls
after
this
Life
.
St.
Augustin
hath
observ'd
,
That
that
which
we
call
Instinct
and
Nature
,
in
Corporeal
Natures
and
in
Spiritual
Natures
,
is
God
himself
:
The
Instinct
,
saith
he
,
which
operates
in
Men
and
in
Animals
,
is
God
himself
.
And
he
hath
very
good
Reason
to
speak
after
that
manner
,
because
that
Instinct
in
Corporeal
Nature
are
those
extraordinary
Motions
which
it
makes
from
time
to
time
,
as
if
it
had
Knowledge
,
Reason
,
and
Foresight
,
altho
it
cannot
have
either
Foresight
,
or
Reason
,
or
Knowledge
.
And
Instinct
in
Intellectual
Nature
are
the
Desires
and
the
Ideas
which
it
finds
in
it self
,
without
acquiring
them
by
the
Senses
,
or
by
Reasoning
and
Reflection
:
And
as
it
is
from
God
immediately
that
these
Motions
in
the
One
,
and
these
Ideas
and
Desires
in
the
Other
do
proceed
;
so
it
is
with
Reason
that
this
Holy
Doctor
saith
,
That
the
Instinct
which
operates
in
Men
and
in
Animals
is
God
himself
;
which
hath
likewise
been
very
well
observ'd
by
Thomas
Aquinas
.
So
that
Instinct
is
Infallible
as
God
himself
;
and
if
by
Instinct
it
is
that
we
know
the
Life
to
come
,
it
is
indubitable
and
certain
by
this
Victorious
Reason
,
That
Instinct
never
deceives
,
as
it
may
easily
be
seen
in
Corporeal
Nature
.
For
,
as
St.
Augustin
very
solidly
further
observes
,
we
cannot
convince
the
Instinct
of
Deceitfulness
and
Error
in
any
part
even
of
Corporeal
Nature
,
in
which
it
might
be
able
to
deceive
in
things
of
no
moment
.
Let
us
Regard
it
;
Do's
it
,
for
example
,
deceive
the
Hart
,
when
it
makes
him
run
,
after
he
is
wounded
,
to
the
Herb
that
heals
him
?
Do's
it
deceive
the
Ant
,
when
it
makes
her
fit
and
furnish
her
Magazens
to
purpose
?
Do's
it
deceive
the
Lamb
,
whin
it
makes
it
fly
the
Wolf
?
or
the
Chickens
,
or
other
Birds
,
when
it
makes
them
shun
the
Kite
?
It
is
apparent
,
it
never
deceives
;
and
if
by
Instinct
it
is
that
we
know
the
Life
to
come
,
the
Life
to
come
must
needs
be
indubitable
.
There
is
no
Instinct
in
Nature
,
if
the
Natural
Idea
which
all
Nations
have
had
of
the
Life
to
come
,
in
all
Times
and
in
all
Places
of
the
World
,
be
not
most
certain
and
most
indubitable
.
There
is
no
Man
,
saith
St.
Chrysostom
very
well
,
who
hath
not
this
Natural
Idea
of
the
Life
to
come
,
because
there
is
no
Man
who
independently
of
all
Reflection
,
and
of
all
Education
,
do's
not
Fear
or
Hope
something
(
according
as
he
is
either
Good
or
Wicked
)
in
that
Dream-like
dark
Time
to
come
,
in
the
which
the
present
Life
is
lost
to
our
Eyes
.
This
Idea
,
saith
Lactantius
,
of
a
Life
to
come
,
must
needs
be
a
Natural
Idea
,
since
Men
,
who
see
themselves
generally
die
,
have
never
been
able
to
believe
themselves
entirely
mortal
;
were
they
possess'd
with
what
sort
of
Opinion
or
Religion
soever
,
were
they
Greeks
or
were
they
Jews
,
were
they
Romans
or
were
they
Barbarians
,
were
they
Heathens
or
were
they
Christians
,
they
have
never
been
able
to
believe
themselves
entirely
Mortals
,
they
have
always
believ'd
or
rever'd
their
Deaths
,
which
hath
been
the
true
beginning
of
Idolatry
;
they
have
always
fear'd
or
hop'd
for
something
after
Death
,
which
they
could
never
as
much
as
have
thought
of
,
if
the
Idea
of
a
Life
to
come
had
not
been
Natural
.
It
is
so
Natural
,
that
nothing
is
able
to
efface
it
out
of
Nature
;
neither
Error
of
Opinion
,
nor
Corruption
nor
Education
,
nor
any
sort
of
Prepossession
,
not
even
then
when
there
was
a
positive
System
of
Libertinism
made
,
to
say
,
That
the
Life
to
come
is
nothing
but
a
Chimera
and
an
Illusion
.
For
,
as
Tertullian
observes
,
these
Atheists
themselves
,
and
these
Libertines
,
who
have
destroy'd
the
Divinity
and
the
Life
to
come
in
their
Heart
and
in
their
Spirit
,
do
find
in
themselves
this
Natural
Idea
,
and
feel
and
see
the
Instinct
of
It
operate
;
since
it
is
certain
,
that
as
often
as
they
find
themselves
oppress'd
under
a
greater
force
,
they
have
no
other
Consolation
than
to
think
,
that
they
shall
be
comforted
and
reveng'd
by
a
Superior
Power
in
the
other
Life
.
which
he
conceives
to
be
his
Duty
,
until
some
Interest
or
some
Passion
rises
up
which
opposes
it
;
and
there
is
no
Man
who
doth
not
more
or
less
resent
the
Satisfaction
of
having
done
his
Duty
,
and
the
Pain
of
having
fail'd
in
it
,
so
long
as
Nature
is
Master
of
it self
,
and
hath
not
at
all
been
corrupted
by
the
Habit
and
Corruption
of
Vice
,
which
hardens
it
at
last
,
and
renders
it
insensible
.
There
is
not
a
Perception
or
Sentiment
so
well
marked
in
Nature
as
that
is
;
from
thence
we
have
seen
that
there
arise
in
Men
two
diverse
Grounds
equally
admirable
,
a
Ground
of
Vertue
,
and
a
Ground
of
Joys
and
Felicity
,
which
bear
a
thousand
Characters
of
a
Nature
not
only
Immaterial
and
Spiritual
,
but
incontestably
Celestial
and
Divine
.
It
is
from
this
natural
Ground
of
Conscience
,
supported
by
Grace
,
that
we
have
seen
,
and
do
yet
see
to
issue
Faithfulness
,
Integrity
,
Constancy
,
Magnanimity
,
Justice
,
Continence
,
Courage
,
Shunning
of
Pleasures
,
Patience
in
Labours
,
Victory
over
all
the
Passions
,
The
effective
accomplishment
,
and
the
inflexible
and
unsurmountable
love
of
all
Duties
,
Invincible
to
all
Interests
,
and
to
all
the
Charms
of
Concupiscence
,
and
Inexpugnable
to
the
victorious
force
of
the
most
delicate
Temptations
.
There
is
,
to
say
truth
,
little
of
such
Vertue
in
the
World
,
because
there
are
very
few
who
do
not
suffer
their
Conscience
to
be
subjugated
to
,
and
stifled
by
Concupiscence
;
but
these
are
two
indubitable
Experiences
,
That
the
Seeds
and
the
Births
,
the
Inclinations
and
the
Principles
of
it
are
,
together
with
the
Idea
and
the
Light
of
it
in
all
Peoples
Hearts
,
and
that
there
are
some
People
in
whom
all
these
Vertues
are
real
,
and
mounted
to
a
Sovereign
degree
of
an
invincible
and
constant
love
of
Duty
.
Libertines
would
make
us
believe
,
That
Vertue
is
but
a
vain
Name
,
and
a
fine
Phantôme
,
with
which
the
Imaginations
of
Men
flatter
and
please
themselves
,
but
that
it
never
had
any
Reality
in
the
Hearts
and
in
the
Lives
of
Men.
This
Idea
favours
their
Libertinism
,
and
they
would
willingly
establish
it
,
to
save
them
the
shame
and
the
reproach
of
their
Disorders
,
which
would
appear
to
them
excusable
,
if
Duties
were
nothing
but
Chimera's
,
and
Vertues
but
such
Phantômes
;
but
they
cannot
make
good
that
Pretension
,
the
World
hath
always
had
True
Vertues
in
its
greatest
Corruption
,
and
False
and
counterfeit
Vertues
have
born
witness
to
the
Idea
which
is
of
them
in
Nature
,
which
hath
marked
them
with
so
sensible
a
Mark
of
Spirituality
,
and
with
so
August
and
bright
a
Character
of
Divinity
.
Few
Men
have
improv'd
the
Seeds
of
Conscience
so
far
as
to
the
perfection
of
all
Vertues
,
and
all
Duties
;
but
there
never
was
any
Man
,
who
hath
not
found
in
himself
the
Principles
and
the
Seeds
of
Vertues
and
Duties
.
To
which
we
must
add
the
second
Ground
of
Joys
and
Felicities
,
which
have
always
accompany'd
the
former
;
for
never
did
Man
follow
and
practise
Vertue
,
but
he
found
in
it
a
Ground
of
pure
Joys
,
and
unalterable
and
uncorruptible
Felicities
;
as
on
the
contrary
,
never
did
any
Man
violate
Conscience
and
Duty
,
but
he
found
a
Ground
of
Misery
and
Calamity
in
his
own
Heart
,
which
was
his
Judge
and
his
Executioner
,
and
in
his
own
Irregularity
,
which
was
his
first
Torment
.
The
Nero's
and
the
Domitians
were
not
able
neither
with
their
Arms
and
Sovereign
Power
,
under
which
they
made
the
whole
Universe
tremble
,
neither
with
their
obstinate
determination
to
Evil
,
neither
with
their
hardening
and
abandoning
themselves
to
Crimes
,
to
guard
and
defend
themselves
from
the
penetrating
force
of
that
Just
and
Imperious
Power
,
which
wounds
impure
and
disorderly
Souls
with
a
thousand
invisible
Arrows
,
from
whence
springs
a
mortal
Sadness
,
and
a
mortal
Pain
.
That
Conscience
is
not
in
the
Soul
of
Man
an
Effect
of
Education
,
or
of
some
Opinion
with
which
it
was
imprinted
and
prepossess'd
in
the
Infancy
.
There
are
some
,
who
,
to
deliver
themselves
from
the
pain
which
their
Conscience
gives
them
,
and
to
abandon
themselves
to
Disorder
with
more
liberty
and
impunity
,
would
persuade
themselves
,
that
all
That
which
we
call
Conscience
,
is
nothing
but
the
Effects
of
certain
Opinions
,
with
which
our
Infancy
hath
been
prepossess'd
,
and
imprinted
upon
by
the
Authority
,
and
by
the
Empire
which
our
Education
hath
exercis'd
over
us
:
But
there
is
nothing
in
the
World
so
foolish
,
so
rash
,
and
so
insupportable
;
for
Conscience
is
,
without
dispute
,
before
Education
,
and
is
also
independent
of
it
for
the
Ground
of
its
Idea
,
and
of
its
Instinct
of
Good
and
Evil.
It
is
true
,
that
Education
may
prepossess
the
natural
Ground
of
Conscience
with
some
Opinions
,
and
Opinions
very
false
,
which
Superstition
doth
,
and
the
Character
which
is
call'd
Scrupulous
;
but
the
Errors
with
which
this
natural
Ground
of
Conscience
may
have
been
prepossess'd
,
do
only
invincibly
prove
the
Ground
of
Conscience
:
For
,
as
Teriullian
says
,
if
there
was
not
in
Nature
an
Idea
of
Good
and
Evil
,
it
were
impossible
that
one
should
err
and
deceive
ones
self
,
by
the
evil
application
of
that
Idea
:
If
there
was
not
an
Idea
of
Good
and
Evil
,
one
should
never
deceive
himself
by
acknowledging
for
Good
that
which
is
Evil
,
and
for
Evil
that
which
is
Good
,
or
that
which
is
Indifferent
;
all
would
have
appear'd
Indifferent
,
and
above
all
,
there
would
neither
have
been
Certain
Idea
of
Good
and
Evil
,
of
which
all
Men
are
agreed
,
how
different
soever
their
Education
may
be
,
and
how
opposite
soever
their
Preposessions
were
,
nor
it
would
not
be
impossible
to
imprint
what
Idea
one
would
of
Good
and
Evil.
For
if
Conscience
was
not
a
thing
natural
in
Man
,
if
Man
had
not
a
natural
Idea
,
and
a
natural
love
of
Duty
,
one
might
then
make
Men
thereupon
believe
all
that
one
would
,
one
might
make
them
believe
that
Injustice
,
Ingratitude
,
and
Treachery
,
are
things
commendable
and
estimable
;
and
yet
notwithstanding
,
nothing
is
more
impossble
:
For
as
one
can
never
make
a
Man
believe
that
a
Square
hath
but
three
Corners
,
and
that
Two
and
Two
make
Five
;
so
one
can
never
make
him
believe
that
Ingratitude
is
an
Ornament
to
the
Nature
of
Man
,
that
Injustice
merits
a
Reward
,
that
Treachery
is
a
Vertue
,
an
honest
and
commendable
Quality
;
and
on
the
contrary
,
that
Justice
,
Fidelity
,
and
Gratitude
,
are
things
condemnable
and
wicked
.
Men
make
Laws
according
to
their
Fancy
,
they
establish
them
by
Caprice
and
by
Authority
,
they
make
themselves
obey'd
by
the
fear
of
Punishments
,
when
they
have
the
Power
in
their
Hands
;
but
it
is
remarkable
,
That
Men
who
make
Laws
,
and
can
make
themselves
be
obey'd
,
cannot
make
themselves
believe
,
but
that
when
they
only
make
unjust
and
tyrannical
Laws
,
People
only
pay
an
exterior
Obedience
to
their
Commands
,
but
the
Heart
and
Spirit
cries
out
and
demands
Justice
from
Him
whom
all
Men
naturally
feel
over
their
Heads
,
as
a
Protector
of
Justice
,
and
an
Avenger
of
Oppression
and
unjust
Authority
.
We
receive
unjust
Laws
,
but
we
do
not
believe
them
just
for
all
that
.
But
as
to
the
natural
Laws
of
Duty
and
Conscience
,
all
Men
receive
them
and
believe
them
by
an
invincible
determination
of
a
superior
Light
,
which
equally
perswades
them
alike
.
And
this
is
the
infallible
Character
of
natural
Idea
and
Light
;
for
there
is
none
but
the
natural
Light
that
convinces
us
with
that
invincible
force
.
Conscience
is
then
in
us
undoubtedly
natural
:
And
as
certain
as
it
is
an
essential
Companion
of
our
Nature
,
and
a
Propriety
inseparable
from
our
Soul
,
from
whence
arise
in
us
by
the
help
of
Grace
,
all
Moral
and
Christian
Vertues
;
so
certain
it
is
that
our
Souls
are
Spiritual
Natures
,
because
it
is
impossible
to
conceive
,
that
a
Corporeal
Nature
can
be
the
Subject
of
Magnanimity
,
of
Justice
,
of
Fidelity
,
of
Continence
,
and
of
Truth
;
and
that
a
Corporeal
Nature
can
have
either
the
Light
of
Order
and
of
Duty
,
or
the
Inclination
or
the
Determination
of
Duty
,
or
the
Pleasure
of
the
performance
,
and
the
Pain
of
the
violation
of
Duty
.
Duty
,
Order
,
Justice
,
have
no
Bodies
,
they
are
things
totally
Spiritual
and
Intelligible
;
how
then
can
a
Body
,
or
a
Corporeal
Nature
,
have
the
Idea
or
the
Sentiment
of
them
?
Moreover
this
Light
of
Order
and
Duty
which
enlightens
us
,
and
which
pierces
us
,
and
which
we
feel
ingrafted
,
and
as
it
were
pour'd
into
our
Soul
,
is
not
the
Idea
or
the
Rule
of
one
single
Duty
,
it
is
the
Idea
and
the
Rule
of
all
our
Actions
,
and
by
consequence
,
of
a
thousand
sorts
of
Duties
;
so
this
is
further
a
Certainty
,
and
an
infallible
Character
of
its
Spirituality
:
For
how
can
a
Material
and
Corporeal
thing
be
the
Rule
of
so
many
diverse
Actions
,
and
so
many
different
Duties
?
The
only
Name
of
Ruling
Human
Actions
imports
essentially
the
Idea
of
Spirituality
:
For
with
all
my
heart
,
let
a
Man
make
a
Rule
,
a
Square
,
and
a
Compass
of
Gold
,
of
Steel
,
and
of
what
Matter
he
will
,
to
measure
out
a
Building
,
or
the
Compartments
of
a
Garden
or
of
a
Walk
;
but
how
can
one
conceive
a
Corporeal
Rule
,
let
it
be
made
of
what
Matter
soever
we
can
imagine
,
which
can
be
proper
to
compass
and
put
into
order
,
and
set
to
rights
Human
Actions
?
The
Rule
is
then
indubitably
Spiritual
;
and
if
this
Rule
is
Spiritual
,
if
this
Idea
of
Duty
,
which
enlightens
us
,
cannot
be
Corporeal
,
our
Soul
,
who
is
the
Subject
wherein
it
resides
,
cannot
but
be
a
Spiritual
Nature
,
because
it
is
as
impossible
to
conceive
that
a
thing
Spiritual
can
be
within
a
Material
Subject
;
as
that
a
Material
thing
can
be
within
a
Spiritual
Subject
.
It
is
infallible
,
That
every
thing
that
do's
Spiritual
Acts
,
is
Spiritual
;
and
that
every
thing
that
is
the
Basis
and
the
Subject
of
Spiritual
Proprieties
and
Faculties
,
is
all
of
it
likewise
Spiritual
;
because
it
is
impossible
that
a
Corporeal
Principle
should
produce
Spiritual
Acts
,
and
that
a
Material
Subject
should
be
the
Seat
of
a
Spiritual
Attribute
,
or
of
an
Immaterial
Perfection
.
And
this
is
it
which
ought
to
put
a
full
end
to
the
Conviction
which
we
have
of
our
Spiritual
and
Immortal
Nature
in
our
principal
Part
,
which
we
call
our
Soul
;
since
it
is
certain
our
Soul
is
not
only
the
Principle
of
a
thousand
sorts
of
Spiritual
Acts
,
(
for
every
thing
that
is
call'd
Willing
,
Thinking
,
Reflecting
,
Judging
,
is
essentially
a
Spiritual
Act
,
because
it
is
impossible
to
conceive
either
Knowledge
,
or
Will
,
or
Desire
and
the
Act
of
Willing
,
under
a
Corporeal
Image
)
but
the
Subject
of
a
thousand
Perfections
,
all
Immaterial
and
Spiritual
,
if
it
were
not
but
the
Conscience
alone
,
which
assisted
by
Grace
,
is
in
us
the
living
Source
and
the
Seat
of
Justice
,
of
Fidelity
,
of
Gratitude
,
of
Friendship
,
of
Constancy
,
of
Magnanimity
,
of
Truth
,
of
Uprightness
,
of
Incorruptibility
,
of
an
hundred
sorts
of
Moral
Vertues
,
and
of
an
hundred
sorts
of
Christian
Vertues
more
Excellent
than
the
Moral
ones
,
of
Humility
,
of
Continence
,
of
Despising
,
Misprising
the
World
,
of
continual
Union
with
God
,
of
the
Ardor
of
Eternity
,
of
Mortification
and
of
Self-denial
,
of
an
hundred
such
like
Dispositions
,
all
Celestial
and
all
Divine
,
which
can
have
neither
for
Principle
,
nor
for
Subject
,
a
Nature
that
is
Corporeal
.
CHAP.
XV.
That
our
Souls
are
indubitably
Immortal
,
by
a
Certainty
that
the
Sentiment
of
the
Conscience
gives
us
thereof
.
SUCH
is
the
Certainty
which
we
have
by
the
Sentiment
of
Conscience
of
our
Spiritual
Nature
,
and
this
so
indelible
Sentiment
of
Conscience
which
we
all
of
us
naturally
have
,
is
not
only
an
indubitable
Argument
and
Assurance
of
the
Spiritual
Nature
of
our
Souls
,
but
it
gives
us
also
more
sensibly
,
if
we
will
,
unstaggering
Certainty
of
our
Immortal
Condition
;
because
it
gives
us
Essentially
by
way
of
Instinct
,
the
Sentiment
of
a
Justice
which
ought
to
be
exercis'd
over
them
by
an
Eternal
Power
,
after
the
going
out
of
this
Life
,
which
Essentially
imports
the
Idea
of
a
new
and
an
Everlasting
Life
,
of
which
an
Eternal
Principle
of
Order
and
Justice
ought
to
determine
the
manner
according
as
we
shall
be
found
to
have
done
well
or
ill
,
and
according
as
we
shall
be
found
worthy
of
Punishment
or
Recompence
in
the
Ballance
of
the
Supreme
Justice
and
Holiness
.
We
have
already
observ'd
,
That
the
Instincts
of
Nature
are
never
false
,
and
that
they
have
always
some
real
Object
;
and
if
there
were
nothing
else
but
that
alone
,
we
would
not
doubt
but
that
there
is
for
our
Souls
a
new
and
an
Everlasting
Life
after
this
Present
Life
,
since
the
Instinct
that
C●●science
hath
in
our
Souls
of
that
Justice
which
ought
to
be
exercis'd
upon
them
after
Death
,
is
the
most
clear
and
the
most
indubitable
Instinct
that
is
in
all
Nature
:
But
independently
of
that
Infallibility
of
the
Instinct
,
the
Idea
of
the
Supreme
Being
which
we
find
in
Us
by
the
Sentiment
of
Conscience
,
with
a
Resentiment
so
lively
and
so
penetrating
,
and
at
the
same
time
so
certain
and
so
ineffaceable
,
under
the
Idea
of
an
Eternal
and
Sovereign
Justice
,
which
ought
to
punish
the
Ill
,
and
recompense
the
Good
,
doth
infer
so
necessarily
that
of
an
Eternal
Power
,
infinitely
clear
and
vigilant
,
which
watches
over
the
Lives
of
Men
,
to
observe
the
Good
and
the
Evil
of
them
;
that
seeing
,
as
we
see
,
that
it
do's
not
punish
nor
recompense
in
this
Life
all
the
Goods
and
all
the
Ills
,
it
is
impossible
for
us
to
suspend
our
Belief
,
but
that
it
ought
to
exercise
after
Death
its
Punishments
and
Rewards
in
the
so
Incorruptible
and
Immortal
Grounds
of
our
Souls
,
which
,
as
we
have
seen
,
cannot
be
destroy'd
by
Death
,
which
does
not
act
but
upon
Bodies
.
It
is
an
ancient
Reasoning
of
the
Holy
Fathers
,
and
even
of
the
profane
Philosophers
,
That
God
punishing
here
sensibly
some
few
of
the
Crimes
of
Men
,
and
not
punishing
them
all
,
there
need
be
another
Life
where
he
finishes
the
Justice
which
he
begins
here
.
And
this
Reasoning
carries
the
most
sensible
Conviction
in
the
World
,
since
we
see
so
visibly
the
Hand
of
God
to
extend
it self
upon
the
Wicked
,
which
is
,
according
to
St.
Augustin
,
that
which
the
Kingly
Prophet
calls
the
Lightnings
of
the
Supreme
Justice
,
which
fore-run
the
Clap
of
Thunder
,
Apparuerunt
fulgura
ejus
orbi
terrae
,
vidit
&
commota
est
terra
;
His
Lightnings
appear'd
to
the
Globe
of
the
Earth
,
the
Earth
saw
and
it
was
moved
.
But
tho'
we
had
never
seen
such
miraculous
Examples
of
the
Heavenly
Justice
upon
the
Wicked
,
we
should
see
enough
to
be
convinc'd
of
the
Immortal
Conditions
of
our
Souls
,
from
the
so
indubitable
Sentiment
that
Conscience
gives
us
of
an
Eternal
Uprightness
and
Holinevs
,
which
ought
to
recompense
us
,
or
to
punish
us
;
because
there
must
be
nothing
certain
in
the
World
,
if
this
be
not
,
That
this
natural
Sentiment
and
this
clear
Idea
of
the
Supreme
Justice
and
Holiness
,
cannot
Deceive
us
.
Reason
,
and
all
that
is
call'd
Light
and
Certainty
,
whether
Natural
or
Supernatural
,
must
needs
be
nothing
but
Illusion
and
Chimera
,
if
Good
and
Evil
can
remain
without
Reward
and
Punishment
,
because
God
must
needs
be
only
a
Wisdom
and
Sanctity
indolent
and
insensible
of
the
Order
and
Disorder
of
the
World
,
with
the
Conduct
of
which
he
is
charg'd
,
if
he
ought
not
at
last
signally
to
evidence
his
Justice
;
and
if
Natural
Reason
and
Light
is
any
thing
,
as
he
cannot
be
a
disarm'd
and
an
useless
Power
,
so
he
is
not
assuredly
a
Sleepy
Wisdom
,
and
an
Indolent
and
Idle
Sanctity
.
He
cannot
leave
either
Vertue
without
a
Reward
,
or
Vice
without
Punishment
;
and
tho'
he
neither
punishes
Crimes
,
nor
rewards
Vertue
in
this
Life
,
it
follows
necessarily
,
that
this
Sentiment
and
this
Idea
which
Conscience
gives
us
of
a
Justice
,
which
prepares
a
Reward
for
Vertue
,
and
a
Punishment
for
Crimes
in
another
Life
,
is
an
Idea
most
true
,
and
which
hath
a
real
and
most
effective
Object
;
and
that
there
is
a
new
Life
for
our
Souls
after
the
present
Life
,
wherein
they
receive
the
Price
of
their
Vertues
,
and
the
Recompence
of
the
Fidelity
and
the
Constancy
of
their
Trial
;
and
the
pain
of
their
unfaithful
,
dissolute
Prevarications
,
through
which
they
abandon
the
Interest
of
God
and
his
Service
,
for
the
little
and
trifling
Interest
of
the
false
and
frenetick
Pleasures
of
their
Passions
.
With
all
these
Certainties
,
and
all
these
Convictions
,
we
ought
to
see
more
sensibly
the
Future
Life
,
into
the
which
our
Souls
enter
in
going
out
of
the
Body
,
than
we
do
the
Present
Life
;
for
it
glitters
and
shines
more
lively
in
the
midst
of
us
,
than
the
Sun
shines
or
glitters
in
the
midst
of
the
World
:
But
we
must
take
care
that
we
do
not
apprehend
it
after
the
same
manner
.
We
are
commonly
full
of
Incredulity
of
the
World
to
come
,
and
of
the
Immortal
Condition
of
our
Souls
;
it
is
the
just
Punishment
of
our
Disorders
,
and
the
natural
Effect
of
our
Exorbitant
Desires
.
Tho'
God
should
not
concern
himself
,
and
tho'
He
should
not
spread
over
his
Darknesses
(
He
that
makes
the
Day
and
Night
of
Grace
,
as
well
as
the
Light
and
Darkness
of
Nature
)
over
our
Criminal
Desires
,
to
blind
the
Carnal
Souls
,
who
forgetting
the
Advantage
of
their
Spiritual
and
Immortal
Nature
,
plunge
themselves
wholly
into
sensual
and
earthly
Pleasures
;
our
own
exorbitant
Desires
are
Veils
thick
enough
to
rob
us
of
that
Light
,
how
resplendent
soever
it
may
be
:
The
Incredulity
of
the
Life
to
come
,
and
of
the
Immortal
Condition
of
our
Souls
,
cannot
be
in
Us
but
by
these
two
Principles
.
If
it
is
so
common
,
it
is
because
the
inward
Eye
is
so
troubled
and
obscur'd
by
the
disorder
of
carnal
and
terrestrial
Passions
,
and
that
this
natural
Blindness
of
Passions
is
augmented
by
a
Veil
of
Darkness
that
God
puts
upon
impure
and
terrestrial
Hearts
.
I
know
not
how
Libertines
apprehend
it
;
but
if
they
would
,
in
the
lucid
Intervals
of
their
Reasoning
,
never
so
little
reflect
upon
themselves
,
and
upon
the
Light
which
they
smother
,
it
is
sure
,
that
it
is
impossible
but
that
they
must
conceive
that
their
Libertinism
and
their
Incredulity
is
not
only
an
Estate
of
Obscurity
and
natural
Blindness
,
but
an
Effect
of
the
Hand
of
God
which
is
upon
them
.
This
is
effectually
the
Effect
of
the
utmost
Disorder
of
the
Spirit
,
and
of
the
uttermost
abandonment
of
God
;
for
how
should
one
be
ignorant
of
the
Life
to
come
,
and
of
the
Immortal
Condition
of
our
Souls
,
if
one
had
had
either
any
spark
of
Natural
Light
,
of
good
Sense
and
Reason
,
or
any
Ray
of
Grace
or
Celestial
Illumination
?
Let
the
Libertines
speak
,
and
let
them
tell
us
upon
what
they
found
their
Impious
and
Sacrilegious
System
?
upon
what
Principle
and
upon
what
Reason
they
believe
that
their
Souls
die
with
their
Bodies
?
Let
them
speak
;
they
would
be
in
a
great
deal
of
Pain
to
do
it
;
for
this
furious
and
frenetic
Judgment
,
by
which
they
bloody
their
Hands
with
the
Parricide
of
their
Souls
,
(
if
one
may
be
allow'd
to
say
so
)
hath
not
any
Foundation
,
nor
any
Principle
.
There
are
some
to
whom
the
Immortality
of
the
Soul
is
not
incredible
,
but
because
they
cannot
,
as
they
say
,
comprehend
what
the
Soul
will
be
when
it
shall
be
no
longer
in
the
Body
;
but
these
themselves
here
do
no
ways
conceive
how
their
Soul
is
in
the
Body
;
and
People
who
do
not
doubt
but
that
their
Soul
is
,
and
that
it
is
the
thing
of
the
World
which
hath
so
much
effective
Reality
,
altho'
they
do
not
know
how
it
is
,
do
doubt
that
their
Soul
can
be
any
thing
out
of
the
Body
,
under
pretext
that
they
do
not
conceive
how
it
will
be
then
.
There
are
some
who
stupifie
themselves
on
set
purpose
to
judge
,
that
their
Soul
is
no
more
any
thing
after
this
Life
,
not
by
any
Reason
that
they
have
to
form
this
Judgment
,
but
because
that
the
fear
of
finding
at
their
going
out
of
this
Life
an
Implacable
Judge
,
who
they
well
see
ought
to
punish
their
Licentiousness
and
Disorder
,
if
there
remains
any
thing
of
them
after
their
Death
,
makes
them
desire
that
there
should
remain
nothing
of
them
,
and
makes
them
prefer
the
horror
of
the
Nothingness
of
this
sad
and
vast
Darkness
,
to
the
Beauty
and
Light
of
that
Immortal
and
Resplendent
Life
of
Joys
and
Felicities
which
Reason
and
Religion
equally
discover
to
us
,
at
the
end
of
the
short
Career
of
this
Life
.
There
are
,
in
fine
,
some
who
make
the
same
Judgment
,
without
knowing
why
they
make
it
;
they
judge
without
Reason
,
and
without
Principle
,
contrary
to
all
Reason
,
and
all
Principles
.
I
say
,
against
all
Lights
,
all
Reasons
,
and
all
Principles
;
for
I
would
fain
have
them
tell
us
how
they
conceive
God
,
and
how
they
conceive
themselves
,
if
they
do
not
conceive
in
themselves
this
Nature
and
this
Immortal
Part
,
of
which
we
have
given
the
Conviction
?
How
they
conceive
the
Knowing
and
the
Intellectual
Nature
which
they
find
in
them
,
and
the
Corporeal
Nature
with
which
they
see
themselves
environ'd
?
I
would
fain
have
them
tell
us
from
whence
they
believe
comes
the
Order
,
the
Structure
,
the
Arrangement
,
and
the
so
well
contriv'd
Disposition
of
the
visible
World
?
What
they
think
of
those
lively
Resentments
of
the
Natural
Instinct
,
and
of
Conscience
?
What
they
judge
of
all
that
Train
of
Mysteries
and
Miracles
which
makes
the
Body
of
that
which
we
call
the
Holy
History
,
or
the
History
of
Religion
?
O
God!
what
shame
and
Confusion
ought
we
to
have
in
our selves
,
to
feel
so
great
a
disorder
in
the
Spirit
?
And
how
ought
one
fear
to
see
himself
abandon'd
of
God
to
this
Disorder
,
which
is
a
frightful
Anticipation
of
the
Utter
Darkness
of
Hell
?
On
the
contrary
,
what
Consolation
the
Wise
and
Regular
Spirits
,
who
study
in
themselves
the
Knowledge
of
the
Soul
,
what
Consolation
ought
they
to
have
,
since
they
so
undoubtedly
acknowledge
in
themselves
their
Spiritual
Nature
and
Immortal
Condition
,
upon
so
many
diverse
Principles
?
St.
Paul
said
,
that
there
are
two
things
upon
which
is
built
the
Certainty
and
the
Hope
of
our
happy
Immortality
,
if
we
are
faithful
to
God
;
but
he
will
pardon
me
,
there
are
a
hundred
Principles
in
our selves
,
and
a
hundred
Foundations
out
of
our selves
,
of
it
:
Every
thing
gives
a
Testimony
of
our
Life
to
come
,
and
of
the
Immortal
Condition
of
our
Souls
.
Sense
and
Reason
,
Nature
and
Grace
,
the
Ancient
Law
and
the
New
Law
,
Jesus
Christ
and
Moses
,
God
and
Devil
,
Body
and
Spirit
,
Concupiscence
and
Conscience
,
our
Ideas
and
our
Desires
,
our
Fears
and
our
Hopes
,
all
things
,
when
we
know
how
to
use
them
,
and
to
reflect
upon
them
.
CHAP.
XVI
.
That
it
is
easie
not
only
to
give
our selves
a
Conviction
of
the
Spiritual
Nature
of
our
Souls
,
but
to
give
a
neat
Idea
of
them
.
WE
have
(
as
we
have
seen
)
in
our
indubitable
Sentimment
,
a
certain
Conviction
of
the
Spiritual
Nature
,
and
of
the
Immortal
Condition
of
our
Soul
;
so
it
lies
only
on
our
part
to
have
a
lively
and
neat
Idea
of
it
,
and
to
make
it
to
us
an
inexhaustible
Ground
of
Comfort
,
and
an
admirable
Principle
,
and
clear
Light
of
Morality
,
I
say
it
lies
only
on
our
part
;
for
without
entring
into
the
Question
,
Whether
we
can
have
so
just
and
so
exact
an
Idea
of
our
Soul
,
as
to
deduce
from
thence
all
its
Proprieties
,
and
all
its
Attributes
,
as
we
deduce
from
an
Idea
of
extended
Matter
every
thing
that
can
happen
to
it
,
and
agree
with
it
;
because
I
will
remove
from
this
Writing
every
thing
that
carries
any
Air
of
Contest
,
and
of
the
useless
Spirit
of
Curiosity
;
I
believe
it
my
Duty
to
undeceive
here
those
who
say
,
that
they
cannot
comprehend
a
Soul
,
or
form
a
Notion
or
Idea
of
it
,
they
believe
that
it
is
the
most
difficult
thing
in
the
World
;
and
at
this
rate
almost
all
Men
judge
.
But
what
is
there
more
ordinary
than
for
Men
to
err
and
deceive
themselves
,
and
to
be
infinitely
strangers
to
Attention
and
Reflection
upon
themselves
,
which
alone
is
able
to
conduct
us
to
a
neat
and
distinct
Knowledge
of
our selves
:
It
is
difficult
for
them
who
never
deliberately
and
seriously
reflect
upon
themselves
,
to
conceive
the
Soul
separately
,
to
distinguish
it
from
the
Body
,
and
to
consult
the
Idea
of
the
Spiritual
Nature
,
and
the
Corporeal
Nature
,
which
we
find
all
neat
and
all
distinct
in
that
interiour
Ground
of
Reason
and
Light
,
which
so
infallibly
and
so
surely
enlightens
us
,
as
often
as
we
re-enter
a
little
profoundly
into
our selves
,
to
consult
and
study
it
.
But
there
is
at
the
bottom
no
true
difficulty
to
conceive
our
Souls
,
and
to
make
our selves
a
neat
and
distinct
Notion
of
them
;
if
we
would
but
give
our selves
the
trouble
of
commanding
a
serious
Attention
and
Reflection
upon
our selves
,
to
apply
our selves
separately
to
distinguish
what
we
conceive
therein
as
Body
,
and
what
we
conceive
therein
as
Spirit
;
and
to
learn
the
two
manners
of
conceiving
things
which
are
effectively
in
us
,
to
wit
,
the
manner
of
conceiving
by
Imagination
,
and
the
manner
of
conceiving
by
pure
Intellection
or
Conception
.
Two
things
are
the
occasion
that
we
do
not
know
our
Souls
,
that
we
have
not
at
all
a
clear
and
distinct
Idea
of
them
.
The
one
is
,
That
we
do
not
apply
our selves
thereto
.
The
other
is
,
That
tho'
we
do
apply
our selves
thereto
,
we
do
not
at
all
conceive
the
two
manners
of
Conceiving
which
are
in
us
;
we
do
not
conceive
at
all
,
that
there
is
a
manner
of
Conceiving
by
pure
Intellect
and
Spiritual
Notion
;
we
will
,
as
hath
been
before
observ'd
,
conceive
our
Soul
by
Imagination
,
we
will
give
it
a
certain
Figure
,
a
certain
Shape
,
a
certain
Colour
,
and
a
Form
entirely
Corporeal
;
for
as
this
manner
of
Conceiving
by
Imagination
is
most
easie
,
and
as
it
is
made
in
us
,
even
almost
without
us
;
and
as
it
gives
us
no
trouble
at
all
,
whereas
we
must
have
a
great
deal
to
conceive
things
by
pure
Intellection
,
;
we
so
strongly
accustom
our selves
to
it
,
that
we
come
to
persuade
our selves
that
there
is
nothing
real
but
what
we
conceive
after
that
sort
;
yet
in
the
mean
time
there
is
nothing
more
certain
than
this
double
manner
of
Conceiving
,
and
than
the
two
kinds
of
Beings
of
Natures
and
of
Objects
,
which
are
the
Matter
and
the
Subject
upon
which
this
double
Knowledge
,
or
this
double
manner
of
Conceiving
exercises
it self
.
It
was
one
part
of
the
Error
of
the
Manichees
,
not
to
believe
any
thing
real
but
what
was
Corporeal
:
But
there
are
undoubtedly
things
which
are
no
ways
Corporeal
,
which
are
,
if
we
will
,
more
real
than
Corporeal
ones
;
for
our
Acts
,
for
Example
,
of
Imagining
,
of
Willing
,
and
of
Reasoning
,
are
the
thing
of
the
World
,
which
we
can
the
least
look
upon
as
a
thing
chimerical
and
not
real
.
Nothing
is
more
real
than
our
Acts
and
our
Faculties
of
Thinking
;
for
what
is
there
that
we
can
have
a
greater
certainty
of
?
who
do's
not
know
,
who
do's
not
perceive
that
he
Thinks
,
that
he
Imagines
,
that
he
Reflects
,
that
he
Reasons
,
and
that
he
Desires
?
and
who
can
ever
conceive
any
of
these
things
under
a
Corporeal
Image
and
Form
?
God
also
is
without
doubt
,
something
of
real
Good
;
for
who
can
doubt
that
that
Principle
of
Order
,
of
Being
,
and
of
Intelligence
,
which
hath
given
Being
and
Order
to
the
visible
World
,
hath
an
Effective
Reality
?
And
yet
in
the
mean
time
we
cannot
conceive
him
under
any
Corporeal
Form
;
and
we
conceive
on
the
contrary
,
that
he
Subsists
without
being
connexed
to
any
Basis
,
or
Terrestrial
or
Corporeal
Mass
.
There
are
therefore
two
Orders
of
things
,
and
by
relation
to
these
two
Orders
,
there
are
two
manners
of
conceiving
things
:
We
know
and
we
conceive
things
Corporeal
,
under
a
Corporeal
Image
,
with
a
certain
Bulk
,
a
certain
Figure
,
and
a
certain
Colour
,
and
this
is
called
To
Imagine
;
And
we
conceive
things
Spiritual
and
Intelligible
without
any
Corporeal
Form
,
and
this
is
called
To
know
by
pure
Notion
and
by
pure
Intellection
:
As
we
conceive
,
for
Example
,
the
Thought
,
or
the
Act
of
Knowing
or
Thinking
,
God
,
Angels
,
Universal
Notions
,
and
all
the
Idea's
of
Duties
.
These
two
manners
of
Conceiving
are
incontestable
by
the
Experience
of
all
Men
;
and
that
which
occasions
the
difficulty
which
a
Man
commonly
hath
of
knowing
his
Soul
,
is
because
it
cannot
be
known
but
by
Intellection
,
and
because
even
then
,
when
a
Man
will
give
himself
the
time
,
and
take
the
pains
to
re-enter
into
himself
,
and
to
suspend
the
Pleasure
of
abandoning
the
Soul
to
Sense
and
Imagination
,
instead
of
supporting
(
as
hath
been
said
already
)
the
Intellect
,
he
immediately
puts
himself
into
a
desire
of
conceiving
the
Soul
,
which
is
an
Object
altogether
Spiritual
,
under
a
Corporeal
Image
and
Form
,
and
that
by
Imagination
:
The
Question
is
to
conceive
it
by
Inte●ection
,
and
he
will
at
any
rate
Imagine
it
;
it
is
a
Spirit
,
and
he
will
make
it
a
Body
.
St.
Augustin
makes
this
Confession
of
himself
,
That
he
was
a
long
time
abandon'd
to
this
Empire
of
Imagination
,
which
fill'd
him
full
of
darkness
;
he
could
not
conceive
his
Soul
but
as
a
Wind
,
an
Air
,
and
a
subtle
Fire
:
But
when
he
had
made
a
more
serious
Reflection
upon
himself
,
he
said
that
he
saw
how
grosly
he
deceiv'd
himself
,
in
conceiving
that
his
Soul
was
a
Wind
,
an
Air
,
and
a
Fire
,
since
it
was
evident
that
his
Soul
was
none
of
all
that
,
because
it
was
impossible
but
that
that
which
conconceived
the
Air
,
the
Wind
,
the
Fire
,
and
all
things
,
should
be
something
more
than
those
things
which
it
conceived
,
and
that
it
was
nothing
of
all
that
,
but
that
it
was
that
which
conceived
all
those
things
.
That
every
one
feels
and
perceives
his
Soul
;
and
that
altho'
he
be
ignorant
,
it
is
only
because
he
knows
not
that
he
knows
it
.
St.
Augustin
made
himself
an
Idea
and
a
Notion
of
his
Soul
by
that
Reflection
,
and
thenceforwards
he
cut
off
and
suspended
all
the
Acts
and
all
the
Exercises
of
the
Imagination
,
when
he
would
Reason
concerning
God
,
concerning
Angels
,
and
concerning
Humanc
Souls
.
See
,
here
we
have
found
a
good
Guide
and
a
good
Master
,
let
us
follow
his
Principles
and
his
Examples
;
He
attained
to
have
the
most
perfect
Idea
of
the
Soul
that
one
can
possibly
have
of
it
,
and
we
shall
attain
it
likewise
with
him
;
he
hath
learnt
us
to
know
our
Soul
with
the
greatest
ease
in
the
World
:
Let
us
reflect
like
him
upon
our selves
,
and
upon
our
proper
Faculty
of
Imagining
,
of
Seeing
,
of
Perceiving
,
and
when
we
shall
have
well
Reflected
,
we
shall
find
that
we
have
not
need
of
making
any
Effort
for
to
know
our
Souls
,
that
we
have
nothing
to
do
but
to
cut
off
all
the
Corporeal
Images
which
can
present
themselves
to
us
,
and
to
shut
up
our selves
into
that
which
we
perceive
of
our selves
,
which
is
,
that
we
have
in
us
something
that
Perceives
,
that
Knows
,
that
Reasons
,
that
Loves
,
that
Hates
,
&c.
And
when
we
have
well
setled
and
fixed
our
Thoughts
thereon
,
we
shall
say
that
we
have
found
our
Soul
,
that
we
hold
it
,
that
we
touch
it
,
that
we
see
it
.
For
effectively
there
is
That
which
is
our
Soul
,
there
is
no
Man
who
may
not
know
it
,
and
who
cannot
frame
a
Notion
and
an
Idea
of
it
;
because
there
is
no
Man
who
doth
not
perceive
it
,
and
who
by
the
reflection
upon
his
own
Sentiment
,
cannot
frame
a
clear
Idea
and
Notion
of
it
;
but
we
do
not
at
all
perceive
that
we
know
it
,
because
we
Imagine
,
which
is
another
thing
;
we
go
to
see
for
the
Idea
or
Notion
of
it
out
of
our selves
,
we
run
over
all
Nature
,
and
a
thousand
Countreys
that
lie
perdue
out
of
Nature
,
a
thousand
chimerical
Imaginations
to
find
an
Idea
and
a
Notion
of
the
Soul
which
can
content
the
Imagination
;
we
seek
afar
off
for
that
which
is
at
hand
,
we
search
after
that
which
we
Have
,
and
we
seek
out
of
our selves
for
that
which
we
have
in
the
first
and
most
interior
Sentiment
which
we
have
of
our selves
;
we
are
like
him
,
who
having
heard
speak
of
the
Sun
,
and
not
at
all
knowing
that
it
was
That
so
beautiful
and
so
luminous
Body
,
which
lightens
and
which
warms
all
the
visible
World
,
that
bore
that
Name
,
enquir'd
of
every
body
for
the
Sun
,
and
search'd
for
it
every
where
.
We
know
necessarily
what
the
Soul
is
,
we
perceive
it
,
but
till
we
have
reflected
on
it
,
we
do
not
know
that
we
know
it
:
If
we
had
nothing
to
do
but
to
reflect
,
we
should
then
have
this
clear
and
distinct
Idea
of
our
Soul
,
That
our
Soul
is
that
which
we
Experience
makes
us
Perceive
,
makes
us
See
,
makes
us
to
Love
and
to
Hate
;
which
makes
us
have
Pleasure
and
Pain
,
and
all
the
Certitude
which
we
have
of
our selves
,
and
of
the
things
which
are
out
of
us
:
From
whence
we
form
this
Notion
,
That
our
Soul
is
a
Knowing
Nature
and
Substance
,
and
indubitably
distinct
from
the
Body
,
Mistress
of
its
Thoughts
and
Desires
,
and
sensible
of
Order
and
Duty
,
by
which
we
are
capable
and
susceptible
of
Idea's
and
Sentiments
without
bounds
and
without
end
,
according
as
the
Supreme
Nature
which
rules
over
us
with
so
sensible
and
so
evident
an
Empire
,
will
please
to
give
us
them
;
and
tho'
there
were
in
our
Nature
but
this
single
Character
of
our
Dependence
,
of
which
all
our
Sentiments
and
all
our
Knowledges
carry
the
Idea
to
our
Understanding
,
it
would
be
impossible
to
be
ignorant
,
and
not
to
acknowledge
that
we
are
under
the
Hand
of
a
Master
,
who
can
make
us
Sovereignly
happy
or
unhappy
when
he
pleaseth
.
CHAP.
XVII
.
Some
Essential
Reflections
,
to
Establish
the
Order
of
the
Preference
of
the
Soul
above
that
of
the
Body
.
THIS
is
the
just
Idea
and
Notion
of
our
Soul
,
in
the
which
we
must
cull
out
and
separate
Eight
or
Nine
Things
,
which
mark
it
out
by
August
and
altogether
Illustrious
Characters
,
and
which
are
so
many
Principles
and
Lights
of
Morality
,
by
the
which
we
ought
to
Establish
the
Order
of
our
Duties
in
relation
to
our
Souls
and
our
Bodies
,
which
is
the
First
Part
of
this
Idea
and
of
this
Moral
Essay
which
we
have
propos'd
to
give
you
.
That
all
the
good
and
ill
Fortune
are
in
our
Souls
.
We
must
first
of
all
observe
in
that
Notion
which
we
have
made
of
our
Soul
,
by
our
reflection
upon
our
Sentiment
,
and
upon
the
inward
and
indubitable
Experience
that
we
have
of
our selves
,
That
the
Soul
is
in
Us
Our
Principal
Part
,
the
Ground
both
of
our
Being
,
and
to
apprehend
it
aright
,
all
our
Being
;
since
the
Ground
of
our
Being
ought
not
to
be
apprehended
only
in
relation
to
the
most
noble
Part
,
but
to
That
which
causes
in
Us
the
good
or
ill
Fortune
:
For
to
Be
is
not
estimable
,
but
in
relation
to
Happiness
,
of
which
it
is
the
Basis
;
and
so
long
as
it
is
indubitable
,
that
that
Part
by
which
and
in
which
we
can
and
we
ought
to
be
Essentially
either
happy
or
unhappy
,
is
not
only
our
Principal
Part
,
but
the
whole
true
Ground
of
our
Being
,
so
long
it
is
clear
and
certain
,
that
our
Soul
is
all
the
true
Ground
of
our
Being
;
because
we
find
,
that
it
is
in
the
Soul
that
all
our
Sentiments
Essentially
are
,
that
is
to
say
,
Joys
and
Pleasures
on
the
one
part
,
and
Pains
and
Griefs
on
the
other
,
and
by
consequence
Happiness
or
Unhappiness
;
for
it
is
the
Soul
which
alone
hath
Essentially
the
Certainty
and
Sentiment
of
All
that
we
perceive
;
and
if
the
Soul
hath
Pleasure
,
she
takes
no
care
at
all
of
the
Body
;
in
what
Estate
soever
it
may
be
,
she
is
content
,
and
when
she
is
content
,
we
are
contented
also
.
That
the
Soul
hath
Pleasures
and
Pains
independently
of
the
Body
.
We
must
observe
,
in
the
second
place
,
That
the
Soul
,
in
which
alone
is
Pleasure
and
Joy
,
Grief
and
Sadness
or
Pain
,
hath
two
sorts
of
Pleasures
,
and
two
sorts
of
Pains
:
Pleasures
which
she
hath
in
her self
and
by
her self
,
as
are
those
of
Duty
and
of
Conscience
;
and
Pleasures
which
she
hath
and
which
she
receives
from
without
,
upon
the
occasion
of
the
Body
,
by
that
Power
and
Empire
of
Nature
which
rules
over
us
:
And
Pains
,
on
the
other
Hand
,
which
she
hath
in
her self
,
such
as
are
the
invisible
Wounds
of
secret
Fears
,
and
of
Mortal
Sadness
,
with
which
God
pierces
her
through
when
He
pleases
,
and
those
of
the
Disorder
and
Irregularity
of
her
Desires
and
of
her
Passions
;
and
Pains
which
she
hath
and
which
she
receives
from
without
,
upon
the
occasion
of
the
Body
.
The
Essential
Difference
of
the
Pleasures
and
the
Pains
which
the
Soul
hath
by
reason
of
the
Body
;
and
of
the
Pleasures
and
the
Pains
which
She
hath
independently
of
the
Body
.
Thirdly
,
We
must
observe
in
the
Third
place
,
That
the
Pleasures
and
the
Pains
which
the
Soul
hath
by
her self
,
and
of
her self
independently
of
the
Disposition
of
the
Body
,
by
the
Order
,
by
the
Duty
,
by
the
Vertue
,
and
by
the
Impression
of
Grace
,
and
of
the
Celestial
and
Eternal
Hope
;
or
by
the
Irregularity
,
and
Disorder
,
and
Fear
of
Celestial
Judgments
,
have
this
Advantage
above
the
Pleasures
and
the
Pains
which
the
Soul
hath
only
upon
the
occasion
of
the
Body
,
That
the
Pleasures
and
the
Pains
which
the
Soul
hath
as
ubjected
to
and
occasion'd
by
the
Body
,
do
never
go
so
near
to
the
bottom
of
the
Heart
and
Soul
,
as
to
render
it
entirely
happy
or
unhappy
,
because
that
together
with
the
Pleasures
of
the
Body
the
Soul
may
have
Pains
,
which
may
make
it
insensible
of
those
Pleasures
;
and
with
the
Pains
of
the
Body
the
Soul
may
have
Pleasures
which
may
render
it
invulnerable
and
insensible
of
the
Pains
of
the
Body
.
For
it
is
a
constant
Experience
,
That
the
proper
Pleasures
of
the
Soul
do
Heal
and
take
away
all
the
Griefs
and
all
the
Pains
of
the
Body
;
and
that
the
proper
Pains
of
the
Soul
do
dull
and
blunt
likewise
the
edge
of
all
the
Pleasures
of
the
Body
:
In
such
a
manner
,
that
the
Soul
,
being
sick
in
her
Conscience
,
can
never
be
cur'd
by
any
Pleasures
or
any
Delights
of
the
Body
,
which
can
only
suspend
and
lessen
for
some
short
Intervals
the
Attention
of
the
Soul
,
to
her
proper
Ills
and
her
interior
Wounds
;
and
that
the
Soul
,
void
of
solid
Goods
,
can
never
be
fill'd
and
satisfied
by
any
Goods
or
by
any
Pleasures
of
the
Body
;
and
,
on
the
contrary
,
the
Soul
,
being
very
sound
in
her
Conscience
,
and
being
very
quiet
in
the
Testimony
which
she
hath
in
her self
,
can
never
be
disturb'd
in
her
Happiness
by
the
Pains
and
Contradictions
of
the
Body
.
She
can
suffer
Poverty
and
Disease
,
but
She
cannot
lose
her
Satisfaction
and
her
Happiness
;
She
is
contented
in
her self
,
and
the
Ills
of
the
Body
cannot
reach
that
inaccessible
Place
of
the
Heart
,
where
She
rejoyceth
in
her self
,
in
Order
and
Duty
on
one
part
,
and
on
the
other
in
a
firm
and
sure
expectation
of
Consolation
and
Recompence
,
which
she
waits
for
from
above
.
That
the
Pleasures
and
the
Pains
which
the
Soul
hath
not
but
upon
the
account
of
the
Body
,
are
only
as
it
were
to
shew
the
Pleasures
and
the
Pains
of
Eternity
.
Fourthly
,
We
must
observe
in
the
fourth
place
,
That
Pleasures
and
Pains
,
be
they
those
which
are
immediately
in
the
Soul
,
or
be
they
those
which
are
not
in
Her
but
upon
the
Bodies
account
,
are
only
in
her
for
to
shew
(
if
I
may
so
say
)
the
Pleasures
and
Pains
which
ought
to
be
the
Recompence
or
the
Punishment
of
Vertue
or
of
Vice
,
and
which
ought
to
give
us
the
Manner
of
the
New
Estate
into
which
we
are
going
thro'
this
present
Life
,
of
which
we
have
so
indubitable
a
Certitude
,
by
a
thousand
Assurances
,
and
by
the
sole
Instinct
of
Nature
,
as
we
have
observ'd
already
,
since
it
gives
Us
an
Idea
which
cannot
be
false
,
and
a
Desire
which
cannot
deceive
;
and
so
Our
Souls
have
essentially
in
the
Grounds
of
their
Spiritual
Nature
an
Infinite
Ground
of
Happiness
,
and
an
Infinite
Ground
of
Misery
,
which
the
Pains
and
the
Joys
of
this
Life
are
only
for
to
give
us
an
Idea
of
.
For
it
is
certain
,
that
the
Power
which
we
find
rules
over
Us
,
both
by
Pleasure
and
by
Pain
,
being
,
as
it
is
,
essentially
Just
,
and
oblig'd
to
Reward
or
Punish
Us
according
to
our
Deserts
,
ought
necessarily
to
Recompense
Us
,
by
a
thousand
sorts
of
unspeakable
Joys
and
unimaginable
Pleasures
,
and
to
punish
us
after
this
Life
,
by
a
thousand
sorts
of
Pains
and
Dolors
,
in
like
manner
.
So
that
indeed
We
carry
in
our
Souls
a
Ground
of
Immense
and
Infinite
Happiness
or
Misery
,
of
which
the
Alternative
and
the
Manner
is
decided
and
determin'd
by
Vice
and
by
Vertue
;
and
we
are
as
much
assur'd
that
this
Immortal
and
Eternal
Life
,
which
we
are
to
begin
after
having
finish'd
This
here
,
will
be
fill'd
with
unspeakable
Joys
and
Pleasures
,
infinitely
more
touching
and
piercing
than
these
which
we
taste
at
present
;
as
we
are
,
that
we
have
at
present
Transitory
Joys
and
Pleasures
.
That
Vertue
is
the
proper
and
true
Good
of
the
Soul
,
and
Vices
its
Evils
.
Fifthly
,
In
the
fifth
place
,
we
must
observe
,
That
All
that
We
call
Good
and
Evil
,
(
to
wit
)
the
Good
and
the
Evil
which
are
only
so
upon
the
account
of
the
Body
,
are
only
false
Goods
and
false
Evils
.
The
Pleasures
of
Sense
,
for
Example
,
are
only
false
Goods
and
Pleasures
,
because
they
promise
to
make
the
Heart
happy
;
they
make
a
Shew
of
a
certain
Felicity
which
they
display
to
our
hungry
Hearts
,
and
in
stead
of
that
Felicity
which
they
promise
,
and
of
which
they
have
given
so
false
and
so
deceitful
a
shew
,
they
leave
the
Soul
very
unhappy
,
by
leaving
it
empty
and
hungry
on
the
one
part
,
and
on
the
other
part
wounded
,
murther'd
,
and
embloodied
(
if
I
may
so
say
)
with
a
thousand
mortal
Scars
.
The
Ills
of
the
Body
are
after
the
same
manner
,
they
are
false
Evils
,
because
they
have
the
Appearance
of
rendring
the
Soul
unhappy
,
but
they
cannot
do
it
,
since
under
all
Bodily
Evils
the
Soul
can
be
happy
by
or
thro'
her
own
proper
Goods
.
Now
Vertue
is
the
only
Good
of
the
Soul
,
and
Vice
its
only
Evil
;
for
the
Pleasure
and
the
Pain
which
she
Now
hath
cannot
bear
the
Name
either
of
Good
or
Ill
,
to
speak
exactly
,
but
the
Resemblance
only
of
Good
or
Evil.
The
Painful
passing
away
of
Time
,
is
a
Resemblance
of
a
true
Evil
,
which
is
an
Eternal
Ill
;
and
the
Pleasant
passing
away
of
Time
,
is
the
Resemblance
of
a
true
Good
,
which
is
the
Sovereign
and
Unspeakable
Pleasure
of
Eternity
.
Vertue
hath
not
only
the
Resemblance
of
Good
,
but
it
Is
Good
of
or
by
it self
;
for
besides
the
making
a
Man
happy
and
contented
,
it
makes
him
Good
,
Commendable
,
Estimable
,
and
worthy
of
the
Love
and
of
the
Esteem
of
God
the
Source
of
all
Felicity
,
who
knows
no
other
Good
than
Vertue
;
for
God
do's
neither
esteem
nor
allow
those
things
for
Goods
which
We
call
Goods
,
Places
of
great
Trust
,
Honors
,
Reputation
,
Riches
,
Credit
:
He
looks
upon
these
things
as
they
are
,
as
Dirt
and
Dung
,
and
as
an
Object
of
Abomination
to
his
Divine
Eyes
:
Vertue
only
merits
his
Complacencies
,
and
obtains
them
;
and
Vertue
only
adorns
our
Souls
,
and
possesses
the
Place
of
Riches
,
of
Nobility
,
of
Beauty
,
and
of
Agreement
.
That
the
Passions
are
the
Fevers
of
the
Soul
.
Sixthly
,
In
the
sixth
place
,
we
may
observe
,
That
the
Passions
are
to
our
Souls
(
how
agreeable
soever
they
may
seem
to
be
)
the
same
that
Fevers
and
Diseases
are
to
our
Bodies
:
For
they
are
the
Excess
of
Sensual
Love
,
contrary
to
that
All-spiritual
and
All-reasonable
Love
of
Order
and
Duty
,
which
turns
away
the
Soul
from
her
natural
Motion
towards
her
Sovereign
Good
,
and
drives
her
on
towards
false
and
seeming
Goods
;
as
a
Fever
is
an
Heat
against
Nature
,
contrary
to
that
Natural
Ground
of
Living
Heat
which
entertains
Briskness
and
Motion
united
in
the
Blood
.
Those
Desires
which
our
Souls
conceive
by
Occasion
of
the
Body
and
Sensual
Good
(
which
is
Its
proper
Good
)
are
real
Fevers
and
real
Frensies
in
the
Soul
:
And
if
,
when
she
is
at
quiet
,
she
would
reflect
well
upon
it
,
she
would
find
the
same
by
an
indubitable
Sentiment
,
forasmuch
as
she
would
find
that
these
Heats
and
Emotions
of
the
Passions
turn
her
out
of
the
Way
and
End
of
Sovereign
Good
and
of
Reason
,
and
throw
her
aside
into
Precipices
and
Abysses
,
wherein
she
not
only
wanders
and
loses
her self
,
but
she
wounds
,
murders
,
and
Embloodies
her self
(
if
I
may
say
so
)
by
a
thousand
deep
Scars
,
from
whence
spring
a
thousand
Remorses
,
like
black
and
livid
Blood
,
which
empoyson
all
her
Joys
,
and
corrupt
all
her
Pleasures
.
Seventhly
,
We
may
observe
,
in
the
seventh
place
,
That
Our
Soul
hath
Essentially
a
certain
Sentiment
of
her
Limitation
and
Dependence
on
the
one
part
,
and
on
the
other
,
of
a
Superior
and
Over-ruling
Power
,
on
which
she
depends
;
for
our
Souls
do
Naturally
and
Essentially
feel
in
themselves
Religious
Duties
:
They
are
,
as
Tertullian
says
,
Naturally
Christians
,
because
besides
their
feeling
in
themselves
their
Weakness
and
Imperfection
,
which
makes
them
sensible
of
their
Dependence
,
they
feel
besides
above
them
that
Eternal
and
Immense
Power
which
Holy
Job
felt
,
as
it
were
an
exceeding
great
Weight
upon
his
Head
,
under
which
his
whole
Being
trembled
,
bent
,
and
was
of
no
force
,
as
well
as
that
of
the
most
sublime
Intelligences
,
sub
quo
curvantur
qui
portant
orbem
,
under
which
they
stoop
who
bear
the
World
.
That
the
Soul
hath
Essentially
in
her
Disorders
the
Apprehension
of
a
Superior
Justice
,
which
wounds
her
.
Eighthly
,
In
the
eighth
place
,
we
may
observe
,
That
the
Soul
,
which
feels
God
so
Essentially
by
her
first
Sentiment
,
and
who
so
necessarily
discovers
him
in
Her
,
and
in
all
things
that
she
sees
out
of
her self
,
(
for
,
as
Tertullian
saith
,
God
discovers
himself
to
Us
by
all
that
is
in
Us
,
and
all
that
is
without
Us
)
doth
feel
especially
in
her
Disorder
that
Eternal
Sanctity
which
wounds
her
and
threatens
her
,
and
which
she
feels
again
on
the
other
part
,
when
she
is
in
Order
,
and
in
the
place
of
her
Duty
,
comforting
and
sustaining
her
thro'
Hope
;
and
altho'
she
should
not
feel
it
by
this
kind
of
Sentiment
of
Conscience
,
the
most
penetrating
that
can
be
,
she
would
necessarily
feel
it
by
the
Sentiment
of
Reason
,
which
essentially
feels
a
Principle
of
Order
in
the
World
,
to
which
all
Created
and
Emanated
Reasons
are
subjected
,
and
to
which
they
must
give
an
Account
of
the
Violations
of
Order
which
they
do
commit
,
from
whence
is
form'd
an
indefaceable
Sentiment
of
God
as
an
Avenger
of
Order
,
in
the
Intellectual
Part
,
and
in
the
Understanding
,
even
after
the
Passions
and
the
Habits
of
Vice
have
defac'd
that
of
the
Heart
,
which
is
That
which
is
more
commonly
express'd
by
the
name
of
Conscience
,
or
of
Sensibility
of
Order
and
Duty
.
We
must
observe
,
Ninthly
,
That
in
the
Ground
of
the
Natural
Capacity
of
our
Souls
,
besides
that
immense
Capacity
of
Pleasure
or
Felicity
,
and
in
like
manner
that
immense
Capacity
of
Grief
and
Calamity
,
which
we
have
acknowledg'd
in
Us
,
Our
Souls
have
moreover
an
Insatiability
of
Desires
and
Pleasures
,
which
comes
to
them
like
all
the
rest
,
from
the
Ground
of
their
Spiritual
Nature
,
by
the
which
they
make
,
as
it
were
,
in
an
Instant
and
Moment
,
a
Digestion
(
if
I
may
be
permitted
to
say
so
)
of
all
that
they
can
get
and
possess
here
below
of
Goods
and
Things
that
are
agreeable
,
and
do
as
soon
conceive
a
new
Hunger
,
and
new
Appetites
.
Every
One
experiences
in
himself
this
Insatiable
Hunger
and
Thirst
of
his
Soul
,
with
a
lively
and
pressing
Pricking
,
which
pushes
her
on
without
ceasing
towards
some
Better
thing
,
and
a
vehement
and
rapid
Motion
,
which
carries
her
on
after
a
kind
of
confus'd
Idea
of
Contentment
and
Felicity
,
which
she
perpetually
believes
she
can
overtake
,
and
,
as
it
were
,
be
joyn'd
with
;
and
which
she
can
never
be
joyn'd
with
or
overtake
Effectively
,
but
by
the
hope
of
a
Future
Life
,
which
Grounds
and
Establisheth
the
Testimony
of
Conscience
,
and
an
unspeakable
Consolation
of
Heavenly
Grace
and
Impression
,
which
is
not
known
to
all
the
World
,
but
which
is
known
to
all
those
who
having
understood
the
Price
of
their
Soul
,
their
Spiritual
Nature
,
and
Immortal
Condition
,
have
apply'd
themselves
to
Cultivate
it
.
CHAP.
XVIII
.
That
all
these
Knowledges
are
so
many
Lights
and
Principles
of
Morality
and
Duty
.
EVery
One
will
find
all
these
things
in
his
own
proper
Sentiment
,
and
in
the
Notion
of
the
Spiritual
Nature
of
his
Soul
,
if
he
gives
himself
never
so
little
trouble
to
reflect
upon
it
,
and
unfold
it
,
and
That
should
not
only
compleat
in
Us
the
Conviction
of
her
Spirituality
,
(
seeing
that
it
is
impossible
to
conceive
in
a
Substance
Corporeal
and
Material
,
so
many
Attributes
,
so
many
Advantages
,
and
so
many
Characters
so
undoubtedly
Spiritual
)
but
it
should
moreover
kindle
in
Us
a
thousand
glittering
Days
of
clear
and
indubitable
Duties
,
from
whence
we
should
draw
That
part
of
Morality
which
is
the
Order
of
Duties
and
Obligations
between
our
Souls
and
our
Bodies
,
which
we
have
propos'd
as
the
First
thing
in
the
Idea
and
Essay
which
we
give
of
it
.
All
the
Order
of
our
Duties
between
our
Souls
and
our
Bodies
,
springs
from
that
Notion
of
the
Spiritual
and
Immortal
Nature
of
our
Souls
,
and
of
the
Advantages
which
follow
and
accompany
it
;
for
it
appears
by
that
Notion
,
and
by
every
thing
which
we
have
been
discovering
of
her
Followers
and
her
Companions
,
and
as
it
were
Appanages
,
That
they
have
an
Incomparable
Essence
and
Dignity
,
and
in
some
manner
Infinite
,
a
lively
Resemblance
of
the
Supreme
Nature
;
a
Richness
,
a
Nobleness
,
a
Ground
or
a
Capacity
of
Felicity
and
Vertue
,
Immense
and
without
Bounds
,
which
lies
upon
our
part
to
replenish
with
a
real
Light
,
Vertue
and
Felicity
;
by
the
which
we
may
from
that
time
be
Sovereignly
happy
in
our selves
,
in
expecting
that
the
Supreme
and
Eternal
Nature
,
the
Living
and
Eternal
Source
of
Duties
and
their
Rewards
,
will
in
Recompence
of
the
Fidelity
of
our
Trial
,
make
us
partakers
of
all
Joy
and
Felicity
.
It
appears
that
St.
Augustin
had
reason
to
say
,
That
our
Souls
do
immediately
touch
God
,
That
God
only
is
above
their
Spiritual
and
Immortal
Nature
,
and
that
every
thing
that
is
not
either
an
increated
Nature
,
or
a
Spiritual
Nature
like
them
,
is
Essentially
below
them
.
It
appears
that
God
had
reason
to
Reclaim
them
,
(
if
I
may
so
say
)
and
to
pursue
them
in
their
wandring
,
to
bring
them
back
to
himself
in
the
manner
that
he
hath
done
;
that
he
had
reason
to
follow
them
even
into
the
Flesh
,
and
into
this
visible
World
,
where
they
were
so
visibly
gone
astray
and
lost
,
as
having
been
sent
thither
to
fight
for
him
,
and
to
render
themselves
worthy
to
obtain
the
Crown
of
Reward
.
It
appears
that
they
could
not
be
Redeem'd
at
a
Price
too
dear
;
It
appears
that
they
make
up
all
our
Being
,
and
that
our
Bodies
are
only
the
Matter
of
the
Victories
and
Combats
,
and
that
he
was
pleas'd
to
joyn
our
Souls
to
them
,
to
Try
them
,
and
to
Recompense
and
Crown
them
.
It
appears
that
our
Souls
are
All
,
and
that
our
Bodies
are
Nothing
,
and
by
consequence
,
that
the
Goods
and
Ills
of
our
Souls
are
our
true
Goods
and
our
true
Ills
;
and
that
the
Goods
and
Ills
of
the
Body
,
are
only
false
and
seeming
Goods
and
Evils
.
And
from
hence
who
do's
not
see
,
that
there
follows
an
evident
and
sensible
Order
,
by
which
we
ought
to
guide
our selves
in
relation
to
our
Souls
and
to
our
Bodies
,
quite
contrary
to
that
we
follow
,
which
makes
our
Lives
to
be
a
Confusion
and
Disorder
,
full
of
Horror
?
The
Order
of
Duties
between
our
Souls
and
our
Bodies
.
It
follows
from
this
Knowledge
which
we
have
of
the
Spiritual
and
Immortal
Nature
of
our
Souls
,
That
by
how
much
we
ought
to
love
,
esteem
,
cultivate
and
preserve
our
Souls
,
by
so
much
we
ought
to
despise
,
disregard
,
and
,
in
some
sense
,
hate
our
Bodies
:
It
follows
,
That
we
ought
to
quite
alter
or
change
all
our
Conduct
,
and
to
turn
on
the
Souls
side
all
the
Impressions
,
and
all
the
Sensibility
which
we
have
for
the
Body
:
It
follows
,
That
we
ought
to
correct
and
change
all
our
Idea's
,
and
all
our
Maxims
,
all
the
Body
,
and
all
the
Method
of
our
Lives
,
the
End
,
the
Object
,
and
the
Motive
of
all
our
Actions
,
the
Bent
,
the
Course
,
and
the
Motion
of
all
our
Inclinations
,
and
the
general
and
particular
View
of
all
our
Designs
,
and
to
make
in
our selves
a
World
altogether
New
,
(
if
it
may
be
allow'd
to
say
so
)
in
putting
the
Soul
in
the
place
which
the
Body
now
occupies
,
and
the
Body
in
that
of
the
Souls
.
All
these
Consequences
have
a
clear
and
immediate
Evidence
:
For
from
hence
follows
clearly
,
I.
The
Order
of
the
Esteem
which
we
ought
to
have
of
our
Souls
,
and
of
the
Esteem
which
we
ought
to
have
of
our
Bodies
.
II.
The
Order
between
the
Pleasures
of
the
Soul
,
and
between
the
Pleasures
of
the
Body
,
which
are
those
that
the
Soul
hath
by
the
Bodies
Occasion
;
for
,
as
hath
been
said
,
and
shall
be
more
fully
Explain'd
,
the
Body
hath
neither
Pleasures
nor
Pains
,
but
we
call
Pleasures
of
the
Body
those
which
the
Soul
hath
by
the
Occasion
of
the
Body
.
III.
The
Order
between
the
Riches
of
the
Soul
,
which
are
Vertue
,
Grace
,
Religious
Exercises
,
or
the
Works
of
Piety
,
Charity
,
and
Justice
,
together
with
the
precious
Treasure
of
the
Testimony
of
Conscience
,
and
Eternal
Hope
;
and
between
the
Riches
of
the
Body
,
which
are
the
Succors
and
Commodities
,
for
the
Necessities
,
the
Businesses
,
the
Eases
,
and
the
Agreements
of
the
Body
,
for
the
short
time
of
the
Voyage
and
Journey
of
Eternity
.
IV.
The
Order
between
the
Care
of
the
Body
,
and
between
the
Care
and
Cultivation
of
the
Soul
,
whether
in
Relation
to
Men
,
and
the
Civil
Life
,
for
Policy
,
Ability
and
Capacity
,
and
the
Sciences
;
or
whether
in
Relation
to
God
,
to
a
Christian
Life
,
and
to
Hope
Everlasting
.
V.
The
Order
between
the
Health
of
the
Soul
,
which
is
free
and
sound
Reason
and
Conscience
,
exempt
from
Vice
and
Passions
;
and
between
the
Health
of
the
Body
.
VI.
The
Order
between
the
Beauty
of
the
Body
and
the
Beauty
of
the
Soul
,
which
is
a
Noble
and
Generous
Inclination
,
Uprightness
,
and
Love
of
Duty
,
together
with
the
glorious
Brightness
of
Vertue
,
and
as
it
were
,
the
Colour
of
Grace
.
VII
.
The
Order
between
the
Sensibility
of
the
Soul
,
whether
for
the
Goods
or
the
Ills
of
the
Soul
;
and
between
the
Sensibility
of
the
Bdoy
.
All
this
flows
and
follows
clearly
from
what
hath
been
just
now
made
clear
and
establisht
concerning
the
Spiritual
and
Immortal
Nature
of
the
Soul
;
and
this
would
be
a
fair
Field
of
Morality
to
any
Man
that
would
exactly
and
regularly
pursue
and
explain
all
the
aforemention'd
Particulars
;
but
what
hath
been
said
is
but
an
Essay
,
and
an
Idea
,
which
we
give
you
,
we
shall
not
enlarge
upon
it
here
;
we
shall
only
say
,
That
the
Foundation
of
all
our
Duties
,
is
to
comprehend
well
the
Difference
of
the
Price
and
the
Value
of
the
Soul
,
and
the
Price
and
Value
of
the
Body
;
for
if
this
Difference
be
once
well
understood
,
and
well
div'd
into
,
all
the
rest
will
follow
and
appear
of
its
self
:
And
to
penetrate
well
into
this
Difference
,
we
need
only
first
of
all
to
compare
what
the
Soul
is
in
it self
,
by
the
Difference
of
the
Spiritual
and
Immortal
Nature
of
it
;
and
what
the
Body
is
,
by
its
proper
Difference
of
its
Perishable
and
Mortal
Matter
:
And
in
the
Second
place
,
we
ought
to
compare
what
the
one
and
the
other
are
by
their
Attributes
and
their
Accidents
,
or
by
such
things
to
which
the
one
and
the
other
do
serve
for
a
Basis
,
Foundation
and
Support
.
Let
us
not
say
any
thing
of
the
Foundation
of
the
Body
,
of
that
Filth
and
Corruption
,
nor
of
the
Foundation
of
the
Soul
,
of
that
Nature
so
Celestial
and
so
Divine
,
whereof
every
one
can
sufficiently
form
to
himself
an
Idea
by
what
hath
been
said
already
;
but
let
us
cast
an
Eye
upon
the
Attributes
and
Accidents
of
the
one
and
of
the
other
.
What
then
are
the
Accidents
and
the
Attributes
?
what
are
the
Goods
and
the
Advantages
which
the
Body
supports
and
sustains
,
or
which
it
is
capable
to
receive
and
sustain
?
It
doth
sustain
Transitory
Riches
;
It
doth
sustain
I
know
not
what
Illusion
of
Beauty
and
Charms
of
the
Eyes
and
the
Senses
for
a
time
;
It
doth
sustain
I
know
not
what
Pleasures
,
which
always
leave
the
Soul
after
they
are
past
,
troubled
and
wounded
on
one
part
,
and
on
the
other
confus'd
and
asham'd
of
it self
;
It
sustains
I
know
not
what
Phantômes
of
Grandeur
and
of
Temporal
Felicity
,
which
for
a
moment
surpriseth
the
Spectators
,
and
Those
that
enjoy
them
,
and
which
at
an
instant
disappear
,
not
leaving
any
Character
or
Footstep
of
them
,
but
only
by
the
Regrets
and
the
Despairs
of
the
Privation
and
of
the
Despoiling
,
whereby
the
Soul
remains
,
as
it
were
,
dismantled
and
torn
in
pieces
.
And
on
the
contrary
,
what
Goods
,
and
what
Advantages
doth
not
the
Soul
sustain
and
import
in
it self
?
What
Goods
and
what
Advantages
can't
she
sustain
and
receive
?
O
the
rich
and
precious
Basis
!
ô
the
rich
and
precious
Foundation
!
ô
the
Noble
and
August
Grounds
of
Riches
,
of
Beauties
,
of
Lights
,
and
of
Felicities
!
Men
esteem
these
Material
and
Corporeal
Riches
,
but
what
are
they
in
comparison
of
the
Riches
wherewith
the
Soul
may
be
enriched
?
Men
esteem
the
Beauty
of
the
Body
,
which
tho'
it
cover
from
the
Eyes
of
Men
the
Filth
and
stinking
Exhalations
,
and
the
future
Food
for
Worms
,
do's
yet
discover
to
the
Eyes
of
God
a
monstrous
Deformity
,
from
which
he
turns
his
Face
,
and
the
Infection
and
the
Corruption
of
a
Vanity
,
of
a
Pride
,
and
Self-Idolatry
which
lies
hid
in
our
Souls
;
from
whence
ariseth
that
noisom
Exhalation
whereof
St.
Augustin
speaks
,
which
ascends
and
mounts
up
even
to
God
:
But
what
is
all
this
superficial
painted
Gaiety
,
and
this
Illusion
of
the
Eyes
,
to
the
Price
of
the
Essential
Beauty
of
Vertue
and
of
Grace
?
Men
esteem
the
Felicity
of
the
Body
;
but
what
signifies
all
this
vain
Structure
,
which
like
the
Statue
of
the
Babylonian
King's
Dream
,
hath
no
other
Basis
than
a
little
Earth
and
Clay
,
upon
which
the
Stone
of
the
Sepulcher
was
to
fall
and
to
demolish
,
and
if
it
may
be
permitted
to
say
so
,
to
shatter
it
into
a
thousand
pieces
;
what
signifies
this
Chimaera
to
the
Price
of
a
solid
and
an
Eternal
Reality
,
of
an
Immortal
Felicity
,
and
of
an
Eternal
Grandeur
for
the
Soul
to
make
use
of
,
as
a
Basis
to
rest
it self
upon
.
Bodies
,
with
all
that
they
sustain
,
will
tumble
down
into
their
Ruines
,
and
return
into
the
Confusion
of
the
common
Chaos
:
The
Souls
see
all
these
Ruines
fall
by
their
sides
,
and
all
these
Vicissitudes
,
with
all
their
Ages
,
pass
away
under
their
Feet
:
And
upon
these
Grounds
,
or
,
as
St.
Paul
saith
,
upon
this
Foundation
of
Eternity
,
the
Souls
are
capable
of
being
reinvested
with
all
the
Puissance
,
with
all
the
Grandeur
,
and
with
all
the
Felicity
of
God
,
and
to
be
transform'd
,
(
as
St.
August
.
saith
)
as
it
were
,
into
so
many
little
Divinities
.
O
then
the
Grandeur
and
Nobleness
!
ô
the
inestimable
Price
and
Merit
of
the
Soul
!
And
of
which
the
Divine
Redeemer
hath
Divinely
said
,
That
it
availeth
a
Man
nothing
to
gain
the
whole
World
,
if
he
lose
his
own
Soul
!
In
Effect
,
the
Soul
being
sav'd
,
All
is
sav'd
,
and
the
Soul
being
lost
,
All
is
lost
;
After
the
Soul
is
lost
,
there
remains
nothing
but
an
Eternal
Foundation
of
Misery
,
a
lamentable
Foundation
of
being
depriv'd
of
all
Good
,
and
of
being
replenish'd
with
all
Misery
,
a
vast
and
an
infinite
Capacity
of
Grief
;
a
Basis
of
an
Immortal
Nature
and
Substance
,
which
do's
not
subsist
,
but
to
be
an
Eternal
Basis
,
an
Immortal
Ground
,
and
a
lamentable
Principle
of
Evils
and
Despairs
.
Men
lose
,
and
Men
sacrifice
the
Soul
for
the
Body
;
But
besides
That
,
in
losing
the
Soul
,
they
also
necessarily
lose
the
Body
;
for
suppose
they
could
save
the
Body
,
what
can
it
give
us
in
Recompence
for
the
loss
of
the
Soul
,
which
is
the
Ground
and
the
Basis
of
our
Happiness
?
Let
the
Bodies
speak
for
themselves
,
and
let
them
tell
us
the
Pleasures
which
they
can
give
us
in
their
Dark
Regions
,
after
they
have
made
a
shipwrack
of
our
Souls
?
But
perhaps
our
Souls
,
having
once
been
lost
,
may
be
Redeem'd
again
;
but
who
do's
not
know
that
with
Pain
God
Redeem'd
them
once
?
O
the
inestimable
Price
!
ô
the
Incomprehensible
Merit
of
our
Souls
!
which
nothing
can
Redeem
from
the
Everlasting
Curse
,
after
they
shall
have
been
once
deliver'd
to
it
.
From
thence
easily
flows
all
that
Order
or
Preference
which
we
have
said
is
due
to
the
Soul
;
but
as
much
as
the
Necessity
and
the
Obligation
of
this
Duty
,
and
of
this
Order
of
Preference
,
is
evident
and
incontestable
,
so
much
it
is
despis'd
,
violated
,
and
subverted
:
For
who
is
there
that
doth
Justice
to
his
Soul
?
or
,
to
say
better
,
Who
is
there
who
do's
not
in
a
thousand
manners
every
day
degrade
and
dishonor
her
?
Who
do's
not
preserve
the
Body
on
all
Occasions
?
We
fear
the
least
Incommodity
of
the
Body
,
but
we
apprehend
not
the
greatest
and
the
most
deadly
Diseases
of
the
Soul
;
We
fear
the
Ugliness
and
the
Deformity
of
the
Body
,
tho'
it
be
never
so
little
,
but
we
have
no
horror
for
the
monstrous
Disgraces
of
the
Soul
.
How
many
Women
do
we
see
,
who
cannot
endure
themselves
,
if
they
have
their
Breath
tainted
or
hot
,
tho'
never
so
little
,
whose
Souls
are
all
afire
by
the
Heats
of
a
thousand
sorts
of
Earthly
and
Carnal
Concupiscence
?
We
fear
and
shun
Poverty
for
the
Bodies
sake
,
we
esteem
nothing
so
much
as
its
Riches
;
but
we
give
our selves
no
trouble
either
for
the
Poverty
or
the
Riches
of
the
Soul
.
How
many
Christian
Ladies
do
we
see
,
who
very
often
appear
to
be
Devout
,
and
believe
themselves
to
Be
so
,
who
would
not
that
there
should
be
the
least
Corner
of
their
Houses
which
was
not
properly
Furnish'd
and
Adorn'd
,
who
yet
have
their
Souls
all
naked
and
despoil'd
of
all
Grace
and
Vertue
;
They
cause
their
Walls
and
their
Thresholds
to
be
Gilded
,
but
they
never
labor
to
Enrich
and
Deck
their
Souls
with
the
Beautiful
and
Divine
Colours
of
Humility
,
Patience
,
Self-denial
,
and
Christian
Mortification
.
The
Soul
is
undervalu'd
and
forgotten
in
general
,
they
sacrifice
it
every
moment
to
the
Body
;
and
this
Order
of
Preference
,
which
is
so
lawfully
due
,
cannot
be
more
subverted
;
But
this
is
not
a
place
to
go
on
with
the
Invective
,
let
us
pass
unto
other
Duties
.
The
end
of
the
First
Part.
A
MORAL
ESSAY
Upon
the
Soul
of
Man
.
PART
II.
Of
our
Duties
of
Religion
and
of
Morality
,
whether
towards
God
,
whether
towards
our Selves
,
whether
towards
Man
,
and
of
our
Duty
of
all
Gospel-Self-denial
;
which
result
from
the
manner
how
our
Souls
Are
and
Operate
in
our
Bodies
under
the
Visible
Empire
of
God
.
CHAP.
I.
How
we
may
with
Assurance
know
the
manner
how
our
Souls
Are
in
our
Bodies
.
AFTER
having
acknowledg'd
,
That
there
is
in
Us
a
Nature
indubitably
Spiritual
and
Immortal
,
which
we
call
Our
Soul
,
and
which
we
find
to
be
a
Knowing
,
Free
,
and
Reasonable
Nature
,
knowing
and
loving
Order
and
Duty
,
and
in
whom
we
may
be
illuminated
by
the
Idea's
of
all
particular
Natures
,
and
by
the
Light
of
all
universal
Notions
,
and
render'd
happy
or
unhappy
by
the
inward
Sentiment
or
Perception
of
a
thousand
sorts
of
piercing
Modifications
,
with
which
we
may
be
affected
by
the
Power
and
Efficacy
of
the
Supreme
Nature
,
which
Rules
over
Us.
The
first
Thought
then
that
presents
it self
to
our
Understanding
,
is
,
That
we
are
Compounded
of
a
Spiritual
,
Celestial
,
Divine
,
and
Immortal
Nature
;
and
of
a
Corporeal
,
Material
,
and
Terrestrial
Nature
:
and
as
this
Thought
immediately
causeth
to
arise
in
Us
a
Curiosity
of
desiring
to
know
,
how
these
Natures
,
so
opposite
,
can
assemble
and
meet
together
,
how
they
can
joyn
together
,
how
these
Celestial
Natures
Are
in
the
Terrestrial
Habitation
of
our
Bodies
,
and
how
they
Operate
there
;
so
this
is
what
now
presents
it self
to
be
clear'd
up
,
to
the
end
that
the
Knowledge
which
we
shall
acquire
of
it
,
may
serve
as
a
Foundation
and
Principle
to
the
Morality
of
our
Duties
of
Love
,
of
Religion
,
of
Fear
,
and
Thanksgiving
towards
God
,
of
Temperance
towards
our selves
,
and
of
Charity
,
of
Fidelity
,
and
of
Justice
towards
all
others
;
and
also
that
of
our
Duties
of
Self-denial
,
of
Mortification
,
and
of
Crucifying
our
Flesh
and
our
Senses
,
according
to
the
Divine
Precept
and
Rule
of
the
Gospel
,
without
which
we
cannot
any
ways
acquit
our selves
of
our
Duties
.
That
we
may
arrive
to
a
sure
Knowledge
of
the
manner
how
our
Souls
Are
and
Operate
in
our
Bodies
,
which
is
what
we
are
now
in
search
after
,
we
must
observe
the
Method
which
we
have
prescrib'd
us
,
(
viz.
)
To
follow
always
the
two
great
Lights
of
our
clear
Notions
on
one
part
;
and
of
our
proper
Sentiment
on
the
other
:
by
the
which
we
may
be
able
infallibly
to
Encrease
and
to
Ascertain
our
Knowledge
.
Reason
,
with
which
the
Nature
of
Man
is
enriched
,
is
that
Natural
Faculty
which
we
have
of
Perceiving
what
Men
call
True
or
False
,
and
of
enlarging
,
by
that
Discernment
,
our
Knowledge
and
our
Certainty
,
by
the
Exercise
and
the
Application
of
that
Faculty
,
upon
Matters
which
lie
before
us
,
and
of
which
we
may
have
any
Experience
,
or
any
certain
Knowledge
.
We
may
be
able
to
Reason
about
all
Matters
in
which
we
can
have
,
or
catch
(
if
it
may
be
permitted
to
say
so
)
one
only
clear
Idea
,
and
one
certain
Knowledge
;
and
in
Reasoning
on
we
may
be
able
,
by
little
and
little
,
most
certainly
to
know
them
all
entirely
,
and
at
the
bottom
;
because
that
clear
Idea
,
and
that
certain
Knowledge
which
the
Evidence
of
Principles
,
and
the
Experience
of
the
thing
usually
gives
,
is
as
a
bright
Light
,
by
which
we
may
be
able
to
illuminate
all
the
Matter
which
That
hath
enlightned
,
and
made
us
to
see
,
tho'
but
one
single
Point
of
(
and
if
I
may
so
say
)
one
single
indivisible
Feature
;
for
there
is
not
any
Matter
which
hath
not
,
as
it
were
,
a
hundred
Faces
,
and
a
hundred
Features
,
a
hundred
Umbrages
,
and
a
hundred
different
Appearances
,
which
are
only
seen
successively
and
one
after
another
,
but
yet
which
are
infallibly
seen
,
when
with
a
bright
Light
of
a
deliberate
and
serious
Reflection
we
have
but
patience
to
turn
our selves
round
about
,
to
take
a
view
of
it
on
all
Sides
,
in
all
its
Reverses
,
and
in
all
its
Shapes
and
different
Appearances
.
At
first
Men
knew
but
one
Propriety
of
Extension
or
of
Quantity
and
of
Matter
,
and
some
few
Proportions
of
Numbers
,
and
from
thence
they
drew
all
the
admirable
Knowledges
of
Geometry
and
of
Algebra
,
all
that
belongs
to
the
Mathematicks
,
and
all
the
Theory
and
Practice
of
those
marvellous
Arts
and
Sciences
,
which
serve
to
so
many
Advantages
and
so
many
Beauties
in
the
World
.
It
is
the
admirable
fruitfulness
of
Human
Reason
thus
to
extend
,
encrease
and
multiply
its
Light
,
and
from
a
little
Sparkle
to
make
a
great
Day
,
and
as
it
were
an
Immense
Brightness
:
She
hath
no
need
but
of
one
little
Glimpse
,
but
of
one
single
Principle
,
but
of
one
clear
Notion
,
and
but
of
one
assur'd
Experience
in
every
sort
of
Matters
,
to
be
able
afterwards
to
enlighten
and
illuminate
all
Extension
.
She
is
like
him
,
who
requir'd
but
one
fix'd
Point
out
of
the
Earth
,
or
without
the
World
,
to
remove
Them
;
she
requires
but
one
single
known
and
clear'd
Point
in
her
Matter
,
to
know
it
all
by
little
and
little
with
Assurance
.
And
as
we
have
already
acquir'd
this
certain
Knowledge
of
our
Soul
,
That
She
is
indubitably
a
Nature
and
a
Substance
Spiritual
and
Immortal
,
which
hath
nothing
of
Corporeal
;
so
it
is
easie
for
us
with
this
bright
Light
,
and
with
a
perpetual
Attention
,
by
reflecting
upon
our
own
proper
Sentiment
,
and
upon
the
Experience
which
we
have
of
our selves
,
to
come
to
an
entire
Illustration
of
the
manner
how
our
Souls
Are
and
Operate
in
our
Bodies
,
which
is
That
which
we
are
enquiring
after
,
to
give
a
solid
Foundation
to
this
Moral
Edifice
which
we
are
building
up
:
It
is
to
That
which
we
must
apply
our selves
,
and
never
forget
the
Rule
we
have
prescrib'd
us
,
Of
never
losing
sight
of
the
clear
Notion
of
the
Spiritual
Nature
of
our
Souls
,
and
the
Light
of
our
own
Experience
.
Let
us
see
then
,
after
having
taken
these
Outworks
,
contrary
to
the
thoughts
of
those
who
might
look
upon
my
Enterprise
of
Illustrating
the
manner
how
our
Souls
Are
in
our
Bodies
,
as
Rash
and
Presumptuous
,
and
perhaps
,
as
Visionary
and
Chymerical
;
Let
us
see
,
I
say
,
what
our
indubitable
Sentiment
teaches
us
concerning
the
manner
how
our
Souls
Are
and
Operate
in
our
Bodies
.
CHAP.
II.
General
Experiences
of
a
Power
Superior
to
our
Souls
and
to
our
Bodies
,
which
Acts
in
our
Souls
and
in
our
Bodies
.
WE
may
reduce
all
that
it
teaches
us
to
two
general
Heads
.
It
teaches
us
,
That
our
Souls
are
rul'd
over
and
commanded
,
and
at
the
same
time
serv'd
and
obey'd
in
our
Bodies
,
by
a
Power
Infinite
,
which
equally
causeth
these
two
Functions
towards
them
,
of
serving
them
with
a
Sovereign
Regularity
,
and
a
Sovereign
Exactness
;
and
of
Ruling
over
them
with
an
Invincible
Empire
.
I.
The
First
Experience
that
we
have
,
That
God
Acts
upon
us
as
a
Sovereign
Ruler
,
after
the
manner
wherein
our
Souls
are
in
our
Bodies
.
We
find
First
,
by
the
most
certain
Sentiment
that
we
can
have
,
That
our
Souls
have
not
the
Liberty
and
the
Power
to
separate
themselves
from
their
Bodies
.
The
Body
is
a
Vestment
wholly
Exterior
,
with
which
they
are
Invested
,
and
a
Vestment
which
they
find
often
incommodious
;
because
that
besides
that
it
is
only
a
Vestment
which
is
wholly
a
Stranger
to
them
,
They
Resent
also
by
a
Superior
and
an
Invincible
Force
all
the
Evils
which
happen
to
it
in
spite
of
them
:
And
as
there
often
happens
some
,
by
reason
of
divers
Disorderings
which
the
Universal
Motion
of
Nature
,
and
the
particular
Motion
of
the
Matter
which
Composeth
it
,
causeth
in
it
;
so
it
cannot
be
,
but
that
this
Vestment
of
Material
and
Corruptible
Flesh
must
oftentimes
become
a
trouble
to
them
.
It
is
often
incommodious
,
and
we
would
often
Divest
it
;
yet
in
the
mean
time
we
find
that
we
are
no-wise
Masters
of
it
,
but
that
we
must
carry
it
along
in
spite
of
Us
,
until
That
secret
and
invisible
Power
,
which
hath
Cloth'd
us
with
it
without
Consulting
us
,
shall
Disrobe
us
,
and
take
it
off
from
us
,
without
taking
our
Advice
,
and
without
regarding
our
Desires
.
II.
The
Second
Experience
of
the
same
Empire
in
the
Sovereign
Domination
with
which
our
Souls
are
sent
into
our
Bodies
without
Consulting
them
.
We
find
in
the
Second
place
,
That
our
Souls
have
not
at
all
the
Choice
of
the
Bodies
wherein
they
inhabit
,
but
that
they
are
sent
in
thither
by
that
Power
which
we
see
Governs
Nature
,
and
which
we
call
GOD
,
without
any
regard
for
our
Inclinations
or
for
our
Appetites
;
for
we
choose
neither
the
Form
,
the
Shape
,
the
Structure
and
the
Composition
and
Constitution
of
our
Bodies
,
nor
the
Matter
out
of
which
they
are
Form'd
,
nor
any
of
the
Accidents
which
determine
the
Diversities
and
the
Differences
of
them
.
If
our
Souls
might
choose
themselves
Bodies
,
there
would
be
none
Crooked
,
Deform'd
,
Ill-shap'd
,
Unsound
,
or
Ill-constituted
in
any
manner
;
they
would
all
be
Beautiful
,
all
Healthful
,
all
Strong
,
and
of
a
Rich
and
Gentile
Shape
and
Carriage
.
Nothing
is
more
indubitable
than
the
Sentiment
that
we
have
,
That
we
choose
neither
our
Bodies
,
nor
the
Time
and
Place
of
our
Birth
,
but
that
it
is
a
greater
Force
,
an
Absolute
and
Sovereign
Power
,
which
sends
us
into
such
a
Body
,
in
such
a
Time
and
in
such
a
Place
as
best
pleaseth
him
.
III.
A
Third
Experience
of
the
same
thing
in
Diseases
,
over
which
our
Soul
hath
no
Empire
.
We
find
in
the
Third
place
,
That
our
Souls
,
which
are
not
at
all
Mistresses
of
the
Choice
and
of
the
Quality
of
their
Bodies
,
are
not
likewise
Mistresses
neither
of
the
Disposition
which
is
agreeable
to
them
,
nor
of
the
Indisposition
which
incommodes
them
.
They
are
neither
Mistresses
of
Health
nor
Sickness
:
Health
and
Sickness
are
in
Us
by
an
Invincible
and
an
Almighty
Empire
of
Nature
;
Fevers
,
Apoplexies
,
Collicks
,
and
Dysenteries
,
neither
ask
our
Leaves
to
attack
us
,
nor
our
Agreement
to
march
off
.
IV.
A
Fourth
Experience
of
the
same
in
Pleasure
and
Pain
.
We
find
in
the
Fourth
place
,
That
Pleasure
and
Pain
are
after
the
same
manner
in
Us
by
that
Invicible
Force
of
the
Power
which
Rules
over
Us
together
with
all
Nature
;
for
we
find
that
we
cannot
hinder
either
the
one
or
the
other
,
or
suspend
or
turn
aside
the
lively
and
penetrating
Impression
of
them
,
so
often
as
certain
Objects
work
in
Us
,
or
as
there
are
Motions
caused
in
Us
in
the
Material
part
of
Us
,
which
we
call
our
Body
.
We
may
easily
enough
sometimes
turn
away
and
suspend
the
Action
of
other
Bodies
upon
Ours
,
and
stop
its
proper
Motions
;
but
the
Action
and
Impression
being
once
made
,
it
is
impossible
to
suspend
or
turn
away
either
the
Pleasure
or
the
Pain
,
so
long
as
the
Power
which
Guides
Nature
,
and
which
Rules
over
us
,
affixeth
them
to
it
.
Do's
the
violent
Heat
of
a
Fever
burn
our
Bodies
?
our
Souls
have
not
at
all
the
Power
to
suspend
in
themselves
the
burning
and
afflicting
Pain
and
Sentiment
.
Do
the
delicious
Juices
of
our
Viands
water
the
Tongue
and
Palate
in
their
Porous
and
Spongy
Substance
,
if
I
may
be
permitted
to
say
so
?
Do
agreeable
Odors
strike
the
Nerves
destin'd
to
carry
them
to
the
Brain
?
Is
the
inward
Organ
of
the
Hearing
shaken
by
the
Air
melodiously
beaten
with
an
harmonious
Symphony
?
Light
and
Day
,
have
they
retraced
Colours
in
the
Retina
in
the
bottom
of
our
Eyes
,
and
together
with
the
Figures
of
Bodies
,
the
Spectacle
of
the
Visible
World
?
It
is
then
impossible
that
the
Soul
should
suspend
the
Pleasures
of
that
charming
Spectacle
of
the
Visible
World
,
of
that
Symphony
,
of
those
Odors
,
and
of
those
delicious
Tasts
.
V.
A
Fifth
Experience
of
the
same
in
the
Idea's
which
we
receive
.
We
find
in
the
Fifth
place
,
That
our
Souls
do
,
by
a
like
Empire
,
receive
the
Idea's
of
all
particular
Bodies
,
and
of
all
Their
Impressions
upon
Us
;
for
it
is
indubitable
that
it
is
the
Empire
of
Nature
,
or
to
say
better
,
of
Him
who
governs
Nature
,
that
determines
,
and
that
maketh
in
Us
all
those
Images
of
the
things
which
we
have
from
the
Occasion
of
their
Impressions
upon
our
Inward
and
Outward
Senses
.
We
do
not
make
properly
those
Images
by
the
Active
Faculty
of
our
Soul
,
we
receive
them
only
by
her
Passive
Faculty
.
This
is
what
every
one
doth
Experience
;
for
we
do
,
when
we
please
,
all
that
we
do
,
by
the
Active
Faculty
of
the
Soul
,
which
is
essentially
free
:
We
Reflect
,
we
Reason
,
we
Compare
things
as
we
please
,
and
when
we
please
;
because
these
here
are
the
Acts
of
the
Active
Faculty
of
the
Soul
:
But
we
do
not
see
after
the
same
manner
the
Sun
or
the
Moon
when
we
please
;
we
remember
well
enough
that
we
have
seen
them
,
we
recall
an
Idea
of
Remembrance
thereof
,
which
obeys
us
at
the
very
same
time
and
moment
,
when
we
will
;
but
That
lively
Image
,
and
That
animated
Representation
which
we
have
of
them
by
their
Presence
,
and
by
their
Impression
upon
our
Senses
;
it
is
certain
that
That
doth
not
depend
upon
our
Active
Faculty
,
it
is
certain
that
we
cannot
cause
it
of
our selves
,
but
that
we
must
Receive
it
.
I
employ
and
summon
in
here
,
for
This
,
the
indubitable
Sentiment
of
every
Man
,
by
which
it
is
seen
,
that
we
receive
the
Idea's
and
the
Images
of
all
the
particular
Bodies
which
Compose
the
World
,
by
a
sensible
and
visible
Empire
and
Dominion
,
which
Acts
and
Operates
in
our
Souls
in
proportion
as
these
Bodies
Act
and
Operate
upon
our
Material
and
Exterior
Senses
.
We
Experiment
,
That
the
lively
and
animated
Images
of
the
things
which
we
receive
from
the
Occasion
of
the
Impression
which
is
made
in
our
Bodies
,
and
carried
into
our
Brains
,
are
entirely
as
Pleasure
and
Pain
,
and
as
the
Sentiments
of
Heat
and
Cold
,
of
Bitter
and
Sweet
,
and
such
like
,
which
it
is
indubitably
certain
we
receive
,
and
do
not
cause
in
Us.
VI.
We
find
in
the
Sixth
place
,
That
by
the
same
Invincible
Empire
we
love
Good
and
Pleasure
,
or
Happiness
and
Contentments
in
general
;
from
whence
comes
(
besides
the
love
of
Order
and
Duty
,
which
we
look
upon
as
a
Good
by
it self
,
and
as
a
necessary
means
to
arrive
to
the
Sovereign
Good
which
we
know
,
by
a
secret
Instinct
,
and
a
certain
confus'd
Idea
of
Nature
,
ought
to
be
the
Recompence
of
the
love
of
Order
,
and
of
the
Real
and
Effective
Order
of
our
Lives
and
Actions
)
the
love
of
Pleasure
and
of
sensible
Good
,
which
is
,
The
Pleasure
which
we
have
from
the
Occasion
of
our
Bodies
.
This
Experience
is
also
indubitable
;
for
no
Man
can
hinder
himself
from
loving
Good
and
Pleasure
;
and
every
one
that
reflects
upon
it
,
will
find
and
perceive
it
in
himself
;
a
Man
will
find
that
he
is
able
to
deprive
himself
of
one
Pleasure
when
he
is
in
view
of
another
,
but
he
will
never
find
his
Heart
without
the
love
of
Pleasure
.
It
is
an
Empire
of
Nature
,
or
to
say
better
,
of
the
Master
of
Nature
,
which
we
can
no
ways
resist
.
Our
Souls
are
indubitably
push'd
on
continually
by
a
greater
Force
towards
Pleasure
;
and
from
thence
is
form'd
in
Us
that
Propensity
towards
Good
;
but
,
which
carrying
us
towards
sensible
Good
,
is
become
,
by
Sin
,
the
Matter
and
living
Source
of
a
thousand
Passions
which
Rule
over
us
.
We
love
our
Bodies
,
and
the
Pleasures
which
we
have
from
their
Occasion
,
by
an
Invincible
Empire
,
altho'
we
see
that
this
Love
is
oftentimes
,
in
many
of
its
Acts
,
quite
contrary
to
our
Duty
,
and
to
the
Order
of
the
Supreme
Will
,
and
of
Reason
.
The
Body
enticeth
us
by
our
Concupiscence
,
against
our
Conscience
,
and
against
our
Reason
;
and
Nature
hath
equally
plac'd
in
Us
Concupiscence
and
Conscience
,
Passion
and
Reason
.
You
see
here
Six
Remarkable
Experiences
,
which
I
have
been
observing
concerning
the
Empire
and
Dominion
which
our
Souls
suffer
in
our
Bodies
on
the
part
of
the
Author
of
Nature
,
to
which
we
might
add
others
;
but
since
these
here
are
sufficient
to
give
us
a
great
and
clear
sight
,
and
to
prepare
us
to
understand
the
manner
how
our
Souls
are
in
our
Bodies
,
and
thereby
our
Duties
of
Dependance
and
of
Religion
,
of
Fear
,
and
of
Love
towards
God
,
and
our
Obligations
of
Justice
and
of
Charity
towards
Mankind
,
and
of
Temperance
towards
our selves
;
therefore
I
will
let
the
others
alone
without
using
them
,
and
so
pass
on
to
let
you
observe
,
That
as
the
Author
of
Nature
Commands
us
,
and
Rules
over
us
indubitably
in
all
these
manners
in
our
Bodies
,
so
He
Serves
us
also
and
Obeys
us
,
and
(
if
I
may
be
permitted
to
say
so
)
we
Command
Him
in
our
Turn
,
and
we
are
Obey'd
with
an
exact
Regularity
.
CHAP.
III.
Experiences
of
the
Power
which
Governs
Nature
,
and
which
comes
to
the
Assistance
of
our
Souls
in
a
moment
.
I.
WE
find
First
,
That
when
we
Move
our
Bodies
,
we
do
no
more
,
precisely
,
than
to
Will
them
to
Move
;
for
we
do
not
feel
that
there
goes
any
kind
of
thing
from
Us
,
but
the
Desire
to
Move
our selves
,
and
the
Act
of
the
Determinative
Faculty
of
the
Will
,
by
the
which
we
give
a
Command
to
the
Body
to
Move
it self
;
and
because
we
know
too
well
from
other
things
,
our
Dependence
,
our
Weakness
,
and
our
limited
Power
,
to
be
able
to
believe
that
we
have
a
Power
to
Operate
any
thing
out
of
Us
by
our
Will
alone
;
since
That
is
the
Character
of
an
Infinite
Power
,
as
we
have
already
said
.
Upon
this
indubitable
Experience
which
we
have
,
that
doing
nothing
but
to
Will
our selves
to
Move
,
we
do
Move
our selves
nevertheless
effectively
;
we
therefore
conclude
,
that
there
must
be
an
Assisting
Power
which
moves
our
Bodies
in
the
moment
that
we
would
have
it
:
And
as
this
Power
is
Immense
and
Infinite
,
since
It
Operates
through
all
in
the
same
time
,
moving
all
the
Bodies
of
Men
when
they
will
;
and
that
It
is
also
indubitably
Enlightned
,
Wise
,
and
Unchangeable
,
since
It
doth
not
move
them
but
in
the
instant
that
we
Will
,
and
by
the
inviolable
Rule
of
a
certain
Disposition
in
our
Nerves
and
in
our
Members
;
from
whence
it
comes
to
pass
,
That
those
that
have
the
Palsey
,
cannot
move
themselves
tho'
they
would
:
We
conclude
therefore
,
that
this
can
be
nothing
but
the
Power
of
the
Author
of
Nature
;
from
whence
we
infer
,
That
the
Author
of
Nature
intermeddles
between
our
Souls
and
our
Bodies
,
and
that
He
takes
Part
and
Interest
in
their
Union
,
and
in
the
manner
how
these
Natures
and
these
Spiritual
Substances
Are
in
the
Terrestrial
and
Mortal
Habitations
of
our
Bodies
.
II.
Another
Experience
of
the
same
from
the
diversity
of
delectable
and
painful
Sentiments
.
We
find
in
the
Second
place
,
under
this
new
Consideration
,
That
this
same
Enlightned
,
Immense
and
Immutable
Power
,
doth
continually
serve
our
Souls
in
our
Bodies
,
for
to
advertise
them
in
an
instant
,
of
every
thing
that
is
done
in
them
,
and
to
advertise
them
of
it
to
their
Advantage
too
.
For
so
soon
as
there
is
any
Impression
,
or
any
Alteration
made
or
caused
within
the
Body
,
which
of
it self
tends
to
the
dissolution
and
destruction
of
it
,
or
even
but
to
the
incumbrance
and
hindrance
of
its
Functions
;
so
soon
the
Soul
is
in
an
instant
advertis'd
thereof
by
a
sad
and
painful
Sentiment
,
which
she
finds
her self
suddenly
transpierc'd
with
,
as
with
a
sharp
pointed
Instrument
,
which
she
finds
her self
attacked
with
,
without
knowing
whereby
or
how
it
entred
:
And
on
the
contrary
,
if
there
be
any
Motion
made
in
her
Body
,
which
tends
of
it self
either
to
its
good
Disposition
,
or
to
the
Conservation
of
a
Humane
Species
,
the
Soul
soon
,
in
a
moment
,
finds
her self
penetrated
and
tickl'd
with
an
agreeable
Sentiment
,
which
we
call
Pleasure
and
Delight
,
without
knowing
in
like
manner
either
how
or
where
it
entred
.
It
is
likewise
in
the
same
manner
with
indifferent
Impressions
,
which
do
neither
good
nor
hurt
to
the
Body
;
the
Soul
is
in
like
manner
in
an
instant
advertis'd
by
this
Illuminating
,
Immense
and
Immutable
Power
,
but
not
by
the
Sentiment
of
Pleasure
or
of
Pain
;
(
which
would
be
false
,
if
instead
of
Impressions
indifferent
to
the
Body
,
She
should
give
Sentiments
which
might
affectionate
and
determine
it
to
Love
or
to
Hate
)
But
Sentiments
indifferent
,
such
as
are
White
,
Black
,
Dry
and
Moist
;
and
Images
and
Idea's
indifferent
also
,
which
leave
the
Soul
the
liberty
of
approaching
or
withdrawing
it self
from
those
Objects
,
upon
whose
Occasion
she
hath
them
.
I
call
this
Power
Immense
,
because
It
Operates
through
all
at
the
same
time
within
both
Poles
,
and
in
the
two
Hemispheres
.
I
call
it
Illuminating
,
because
it
neither
gives
salsly
nor
unseasonably
,
neither
Idea's
nor
Sentiments
;
And
I
call
it
Immutable
,
because
it
do's
not
give
them
but
by
inviolable
and
immutable
Rules
,
from
which
it
never
swerves
.
III.
A
Third
Experience
,
That
God
Acts
as
an
Universal
Cause
,
in
the
manner
that
he
Acts
upon
our
Souls
and
upon
our
Bodies
.
We
find
in
the
Third
place
,
That
this
Power
which
Acts
in
Us
as
well
to
Obey
and
Serve
us
,
as
to
Rule
over
us
,
Acts
not
between
our
Souls
and
our
Bodies
,
(
between
whom
it
Acts
without
ceasing
,
as
appears
by
all
these
Experiences
which
we
have
already
remarked
)
as
a
Particular
and
a
Free
Cause
,
but
as
an
Universal
and
Necessary
Cause
,
because
we
experience
that
it
Acts
not
from
the
occasion
of
the
same
Immutable
Laws
,
by
which
it
hath
resolv'd
to
entertain
a
Commerce
between
the
Soul
and
the
Body
;
and
that
this
Power
Acts
exactly
and
in
an
Instant
,
as
often
as
these
Immutable
Laws
require
it
,
be
the
Consequence
of
it
Good
or
Evil.
This
Experience
is
Indubitable
;
for
the
Power
which
Acts
in
Us
,
do's
not
cease
to
determine
in
our
Souls
the
agreeable
Pleasures
and
Resentments
,
which
by
its
Immutable
Laws
ought
to
accompany
the
Motions
which
are
profitable
either
to
the
good
Disposition
of
the
Body
,
or
to
the
Conservation
of
the
Species
,
altho
'
the
Disorder
of
unbridled
Concupiscences
should
follow
thereupon
,
which
so
often
ruine
both
Soul
and
Body
,
and
it
is
after
the
same
manner
with
all
the
other
agreeable
Sentiments
which
this
Power
causes
in
us
.
This
Power
regards
not
the
Good
or
the
Evil
which
may
happen
thereupon
for
particular
Interests
,
but
only
the
general
Good
of
its
Universal
Ends
,
for
the
guidance
of
the
Universe
.
Nothing
is
more
Indubitable
;
and
all
these
so
certain
and
so
sure
Experiences
,
joyn'd
to
the
infallible
Knowledge
which
we
have
already
acquir'd
of
the
particular
Nature
of
our
Souls
,
will
make
us
Easily
comprehend
how
our
Souls
Are
in
our
Bodies
,
and
how
they
Operate
there
.
CHAP.
IV.
False
Idea's
which
we
must
avoid
by
the
Light
of
these
Experiences
,
and
first
,
That
of
Believing
that
our
Souls
are
united
to
our
Bodies
by
any
Sympathy
,
Proportion
,
or
Inclination
.
WE
ought
above
all
things
to
cut
off
(
by
this
double
Light
of
these
Indubitable
Experiences
,
and
of
the
Knowledge
which
we
have
already
acquir'd
of
the
Spiritual
Nature
of
our
Souls
)
all
the
Idea's
which
we
shall
find
to
have
been
evidently
contrary
to
them
;
and
we
shall
find
however
a
many
such
that
are
very
common
.
We
find
First
,
That
our
Souls
are
not
at
all
United
to
our
Bodies
(
as
most
Men
do
conceive
)
by
any
Inclination
,
or
by
any
Sympathy
which
is
betwixt
them
,
because
such
an
Idea
is
contrary
to
the
Spiritual
Nature
of
our
Souls
,
as
it
is
taken
in
it self
.
This
common
Idea
,
That
our
Soul
hath
a
certain
Proportion
with
our
Bodies
,
which
is
turn'd
into
a
Sympathy
and
a
violent
Inclination
,
whereby
It
is
dispos'd
to
unite
it self
to
the
Body
,
and
by
the
same
Reason
,
according
to
the
Opinion
of
some
,
It
is
effectively
thereby
united
to
the
Body
,
is
a
false
Imagination
,
which
had
its
Rise
from
that
Idea
and
that
constant
Truth
,
That
the
Soul
is
the
True
Form
of
the
Humane
Body
as
Humane
,
according
to
the
Definition
of
the
Council
of
Vienna
,
as
it
is
effectively
so
by
the
Determination
of
the
Creator
,
who
created
it
to
be
united
to
the
Body
;
for
under
pretence
That
it
is
truly
the
proper
Form
of
a
Man
or
of
an
Humane
Body
,
since
it
makes
the
substantial
and
specifick
difference
of
that
Compositum
of
Body
and
Spirit
,
which
we
call
Man
,
just
as
Material
Forms
are
in
Material
Compounds
,
and
are
that
which
make
the
Essential
difference
,
and
that
which
doth
constitute
and
determine
the
Species
of
them
;
They
went
about
to
Conceive
it
,
as
if
by
its
own
Nature
,
before
the
Determination
of
the
Creator
,
it
had
been
an
Imperfect
and
Incomplete
Substance
,
as
a
Man
may
say
by
Analogy
to
Material
Forms
,
having
essentially
Need
of
the
Body
,
to
exercise
its
Faculties
and
its
Functions
.
If
the
Question
had
been
but
of
the
Souls
of
Beasts
,
This
Idea
had
been
Just
,
because
the
Soul
of
a
Beast
,
which
is
that
last
Perfection
of
the
Structure
,
and
of
the
Organization
of
the
Body
,
design'd
to
move
it self
and
to
nourish
it self
by
a
natural
and
interior
Principle
,
which
Aristotle
hath
very
well
express'd
by
his
famous
Definition
,
Actus
primus
Corporis
Organici
Potentiâ
vitam
habentis
,
is
not
effectively
a
Form
,
but
wholly
Material
,
whose
Nature
is
essentially
imperfect
and
insufficient
to
Exist
,
and
to
Operate
by
it self
,
as
Thomas
Aquinas
teaches
us
.
That
the
Soul
is
not
as
Corporeal
Forms
,
tho'
it
be
the
Form
of
a
Man
.
But
speaking
of
the
Soul
of
Man
,
of
this
new
Nature
joyn'd
to
the
perfect
Organization
of
the
Structure
of
the
Body
,
which
Aristotle
himself
says
comes
from
without
,
as
Moses
hath
tanght
us
,
we
ought
to
cut
off
every
Idea
,
and
every
Resemblance
of
a
Corporeal
Form
,
and
of
a
Substance
by
consequence
Imperfect
,
or
as
a
Man
may
say
Incomplete
in
it self
,
which
might
have
need
of
a
Chief
Head
,
and
by
its
Nature
,
of
the
Assistance
and
of
the
Company
of
the
Body
,
or
which
might
have
an
Inclination
by
which
she
should
desire
and
search
after
the
Body
.
The
difference
between
a
Soul
and
an
Angel
.
One
conceives
,
but
very
ill
,
the
difference
of
an
Angel
and
the
Soul
of
Man
by
this
Idea
,
That
an
Angel
is
a
perfect
Substance
in
it self
and
by
it self
;
That
the
Soul
of
Man
is
Essentially
an
Imperfect
Spiritual
Substance
,
which
hath
an
Essential
Relation
to
the
Body
,
an
Essential
Inclination
for
the
Body
,
an
Essential
Proportion
with
the
Body
.
All
these
Conceptions
and
Idea's
are
repugnant
to
the
Spiritual
Nature
of
the
Soul
;
because
no
Spirit
can
ever
have
any
Relation
to
,
or
Dependence
upon
the
Body
,
neither
any
Proportion
with
the
Body
,
or
any
Inclination
for
the
Body
,
but
by
the
free
and
voluntary
Disposition
of
Him
who
equally
Governs
Spiritual
and
Corporeal
Natures
.
Let
it
be
taken
for
granted
,
that
the
Soul
of
Man
by
the
Empire
of
the
Creator
,
should
be
render'd
dependent
upon
the
Body
,
that
it
should
be
destin'd
to
suffer
a
Probation
in
the
Body
,
to
see
by
what
means
it
would
render
it self
worthy
of
Eternity
;
Let
her
have
Pleasures
upon
the
account
of
the
Body
;
Let
her
henceforwards
please
her self
in
the
Body
,
after
she
is
once
united
to
it
;
But
that
she
should
of
her
own
accord
,
of
her
own
Nature
,
and
that
antecedently
,
as
they
say
,
by
her
proper
and
essential
Inclination
,
by
her
Nature
and
by
her
Essence
;
that
she
should
(
I
say
)
require
a
Body
,
that
she
should
desire
a
Body
,
that
she
should
have
any
Proportion
or
any
Sympathy
with
the
Body
,
is
the
most
unreasonable
Thought
that
ever
was
,
or
could
ever
enter
into
the
Mind
of
Man
;
since
besides
that
it
is
so
far
from
the
Soul
to
have
need
of
the
Body
,
or
to
have
an
Inclination
of
it self
for
the
Body
,
its
Spiritual
Nature
convinces
us
,
that
it
cannot
chuse
but
have
a
strangeness
for
the
Body
,
which
essentially
bounds
,
limits
and
keeps
back
its
Knowledge
,
and
renders
it
a
dependent
Slave
.
The
Opinion
of
the
Ancient
Fathers
upon
all
that
hath
been
said
concerning
the
Disproportion
betwixt
Souls
and
Bodies
.
This
is
what
we
see
in
its
Spiritual
Nature
,
and
the
Scripture
and
the
Fathers
do
give
us
entirely
the
same
Idea's
.
So
far
is
the
Scripture
from
proposing
the
Body
an
Assistant
to
the
Soul
,
and
as
a
supervening
Perfection
,
that
on
the
contrary
it
proposes
it
to
us
as
our
Prison
and
as
our
Chain
,
and
as
our
Captivity
and
our
Fetters
:
And
the
Ancient
Doctors
until
the
Ninth
Age
,
spoke
of
this
Matter
agreeable
to
the
Scripture
.
An
Angel
and
Man
,
saith
S.
Gregory
of
Nice
,
S.
Gregory
of
Naziance
,
and
S.
Augustin
,
differ
without
doubt
;
for
an
Angel
is
a
Spirit
,
which
God
makes
trial
of
out
of
the
Body
,
and
whose
Thoughts
and
Affections
he
hath
not
subjected
to
the
Dispositions
of
a
Body
;
and
Man
is
a
Spirit
which
God
makes
trial
of
in
the
Body
,
to
which
he
subjects
it
before
he
crowns
it
with
Eternity
;
But
the
Soul
of
Man
,
if
God
had
not
dispos'd
of
it
after
that
manner
,
would
have
had
no
need
of
a
Body
.
So
far
were
the
Ancient
Doctors
from
conceiving
our
Souls
as
to
have
any
need
of
Bodies
,
or
as
having
of
themselves
that
ardent
Desire
of
being
united
to
the
Body
,
which
somewould
fain
have
attributed
to
them
,
that
they
on
the
contrary
have
believ'd
that
which
Experirience
makes
us
see
and
perceive
so
clearly
,
That
the
Union
of
Souls
with
Bodies
is
a
hard
and
a
difficult
Empire
,
which
God
doth
Exercise
over
them
,
and
which
,
if
he
should
not
sweeten
the
rigor
and
the
difficulty
of
it
,
by
the
Pleasures
of
agreeable
Sentiments
,
which
he
hath
annex'd
to
the
Acts
and
Operations
of
Souls
in
Bodies
,
it
would
be
for
them
not
a
Trial
,
but
a
Hell
.
They
carry
the
Matter
much
further
;
for
they
maintain
,
That
if
God
should
not
,
nor
ought
to
Spiritualize
Bodies
,
that
is
to
say
,
to
take
away
from
Souls
the
Dependence
which
their
present
State
gives
them
upon
Bodies
,
he
would
not
raise
them
up
again
;
because
he
would
not
put
the
Just
Souls
,
whose
approv'd
Fidelity
deserv'd
to
be
Crown'd
,
into
Bodies
which
should
constrain
them
,
and
which
enslave
their
Thoughts
,
which
is
what
Spiritualiz'd
Bodies
cannot
bear
,
because
the
Spiritualization
of
Bodies
will
consist
in
this
precisely
,
That
they
should
no
longer
exercise
an
Empire
over
the
Souls
,
and
that
they
should
be
no
longer
a
Charge
,
an
Obstacle
,
and
an
Incumbrance
to
them
.
Even
in
the
present
State
of
Union
,
which
requires
that
the
Souls
should
by
the
Empire
of
the
Creator
,
have
an
Affection
for
the
Conservation
of
the
Body
,
and
by
consequence
that
they
should
Love
the
Body
,
because
it
is
,
as
it
were
,
a
Charm
by
which
they
are
blinded
,
to
sweeten
the
pain
and
the
rigor
of
their
Prison
.
The
Just
and
Holy
Souls
know
well
,
that
they
are
Captives
and
Prisoners
;
they
groan
with
S.
Paul
under
the
weight
of
their
Fetters
and
their
Chains
,
and
sigh
with
him
for
a
deliverance
from
their
Bodies
.
Let
us
cut
off
then
these
gross
and
Material
Idea's
,
by
the
which
we
conceive
our
Souls
,
as
having
this
base
Inclination
of
desiring
,
of
their
own
accord
,
so
improper
a
Match
by
an
Union
with
the
Body
;
do
not
let
us
degrade
them
after
that
manner
,
nor
let
us
conceive
in
them
any
other
Relation
to
Body
,
or
any
other
Inclination
for
Body
,
but
that
which
the
Almighty
Empire
of
the
Creator
gives
them
,
who
being
willing
to
have
the
Pleasure
of
receiving
a
free
,
and
a
voluntary
Service
,
and
the
Honor
of
a
Worship
from
them
(
in
seeing
them
combat
for
Order
and
Duty
,
for
his
Eternal
Law
and
for
his
Love
,
against
the
diverse
Inclinations
which
they
have
in
their
State
of
Union
,
upon
the
occasion
of
this
Terrestrial
Nature
)
sends
them
for
a
Trial
into
the
Body
,
to
the
end
that
he
might
have
an
occasion
to
Crown
their
Fidelity
and
their
Combats
.
CHAP.
V.
That
the
Body
cannot
in
any
manner
Act
upon
the
Soul
,
to
Illuminate
or
Affect
it
Physically
and
Immediately
,
by
it self
.
AFter
having
cut
off
that
common
Idea
of
the
Vulgar
Opinion
,
of
the
Inclination
which
the
Soul
of
it self
hath
for
the
Body
;
we
must
also
remove
that
Belief
,
That
the
Body
can
in
any
manner
Act
upon
the
Soul
by
any
Physical
Action
,
be
it
from
Immediation
of
Substance
,
be
it
from
an
Efflux
of
their
Parts
,
or
Species
,
or
Images
,
as
it
is
vulgarly
conceiv'd
;
We
ought
,
I
say
,
to
banish
this
Imagination
,
and
this
Chimerical
Vision
;
for
if
we
consult
the
Idea
which
we
have
of
Corporeal
Nature
,
we
shall
see
,
That
Body
and
Matter
can
never
Act
,
be
it
by
themselves
immediately
,
or
be
it
by
Parts
deriv'd
from
them
,
or
by
Species
or
Images
reflected
from
them
,
but
in
Driving
,
but
in
Dividing
and
diversly
Figuring
,
as
they
themselves
cannot
but
be
Mov'd
,
diversly
Driven
,
Figur'd
,
Situated
and
Divided
.
For
it
is
impossible
to
conceive
in
Bodies
any
other
Active
Faculty
,
or
any
other
Passive
Faculty
:
And
as
the
Nature
of
the
Soul
is
a
Spiritual
and
Immaterial
Nature
,
in
which
there
is
not
any
Part
or
any
Extension
,
we
shall
evidently
and
clearly
see
,
that
nothing
of
all
That
can
have
place
in
her
;
We
shall
see
,
That
not
being
capable
of
being
either
Touch'd
nor
Driner
,
Divided
nor
Figur'd
,
or
in
any
other
manner
,
that
can
be
Modifi'd
by
the
Action
of
Bodies
;
Nothing
is
more
Chimerical
or
more
ridiculous
,
than
to
conceive
that
there
is
any
Physical
Actions
of
Bodies
upon
Souls
,
and
by
consequence
that
it
is
impossible
that
our
Bodies
,
or
any
others
,
should
produce
and
determine
Immediately
and
Physically
,
by
themselves
,
the
Idea's
and
Sentiments
which
we
have
upon
their
occasion
.
This
is
what
ought
to
be
seriously
observ'd
,
to
undeceive
us
of
that
common
Opinion
and
Prepossession
,
That
it
is
the
Juice
of
the
Meat
which
we
eat
,
which
determines
,
causes
and
produces
Physically
and
Immediately
in
our
Souls
,
the
Pleasure
of
Tasting
;
That
it
is
the
Smell
,
or
subtil
Exhalations
and
Evaporations
of
odoriferous
Bodies
,
which
produce
Physically
in
Them
the
Pleasure
of
the
Smelling
;
That
they
are
the
Pulsations
of
the
Air
melodiously
beaten
,
upon
that
distended
Skin
at
the
Entry
of
the
Ear
,
which
we
call
the
Tympanum
,
which
produce
in
us
Physically
and
Immediately
by
themselves
the
Pleasure
of
Harmonious
Sounds
;
That
they
are
the
Beams
of
Light
reflected
from
all
the
Points
of
Objects
,
which
being
carried
by
the
Optick
Nerve
even
to
the
Center
of
the
Brain
,
do
either
Physically
produce
there
the
Representation
of
the
Objects
which
the
Soul
hath
upon
that
occasion
,
or
determine
,
at
least
Physically
,
the
Soul
to
make
it self
Images
of
Objects
,
wholly
Spiritual
and
wholly
Immaterial
,
which
she
receives
,
and
which
she
hath
in
her self
,
by
their
presence
.
Therein
lies
the
vulgar
Opinion
,
and
the
common
Prejudice
of
believing
,
That
External
Bodies
,
by
the
Impression
which
they
make
upon
our
Bodies
,
do
either
produce
Effects
in
us
,
or
determine
us
Physically
by
their
Interposition
,
to
frame
to
our selves
the
Sentiments
and
Idea's
which
we
have
upon
their
occasion
.
But
this
common
Opinion
is
indubitably
a
common
Error
,
combated
equally
by
the
Sentiment
which
every
one
hath
of
a
Superior
and
Exterior
Force
,
which
sends
,
and
detains
the
Soul
in
the
Body
,
and
which
Acts
perpetually
in
them
upon
the
occasion
of
the
Body
;
And
by
the
Notion
of
a
Spiritual
Nature
,
which
do's
not
at
all
admit
that
we
should
conceive
any
Action
,
or
any
Physical
activity
of
Bodies
upon
Spirits
,
and
by
consequence
,
neither
of
ours
,
nor
any
other
Bodies
,
upon
our
Souls
.
That
our
own
Bodies
cannot
Act
Physically
and
Immediately
by
themselves
upon
our
Souls
,
whose
Spirituality
renders
them
inaccessible
to
all
sorts
of
Impressions
of
Bodies
.
There
are
some
who
,
not
carrying
far
enough
the
clear
Light
of
the
Notion
of
a
Spiritual
Nature
,
do
conceive
well
,
That
separated
Bodies
,
say
they
,
cannot
Act
Physically
upon
the
Souls
,
but
it
is
not
after
the
same
manner
with
Bodies
,
which
are
united
to
them
;
Separated
Bodies
can
do
nothing
to
the
Souls
,
(
say
they
)
they
cannot
determine
in
the
Souls
any
Sentiment
,
nor
any
Idea
;
But
the
Body
united
to
the
Soul
doth
acquire
by
that
Union
a
near
Disposition
,
whereby
it
is
enabled
to
Act
Immediately
and
Physically
upon
the
Soul
,
and
to
determine
all
its
Idea's
and
Modifications
,
which
it
hath
from
the
occasion
of
other
Bodies
which
surround
it
.
This
is
the
common
Fancy
of
the
Schools
,
which
indeed
is
but
a
most
false
and
a
most
repugnant
Imagination
,
full
of
Contradiction
and
Incompatibility
;
for
besides
that
the
Union
that
is
betwixt
the
Body
and
the
Soul
,
is
but
the
Act
of
the
Creator
,
as
I
shall
Explain
it
hereafter
;
so
that
Union
doth
not
at
all
change
the
Nature
or
Essence
of
the
Body
,
nor
the
Nature
or
Essence
of
the
Soul
:
The
Body
united
to
the
Soul
,
remains
still
a
Body
;
and
the
Soul
united
to
the
Body
,
retains
still
its
former
Being
of
a
Soul
,
and
by
consequence
,
of
a
Nature
wholly
Spiritual
,
to
which
no
Body
can
be
united
,
and
upon
which
no
Body
can
have
a
Physical
Action
;
because
Bodies
are
not
united
but
by
a
continuity
of
Parts
,
neither
do
they
Act
but
by
Impelling
,
Dividing
or
Figuring
diversly
,
which
cannot
be
done
upon
Spiritual
Natures
,
who
cannot
be
subject
to
any
of
these
Corporeal
Passions
,
and
to
whom
the
Body
can
never
approach
,
by
reason
of
the
distance
of
an
infinite
Disproportion
,
which
keeps
them
asunder
.
That
the
Body
doth
not
cause
in
the
Soul
either
Pleasure
or
Pain
.
We
must
banish
all
those
gross
Imaginations
,
by
which
Men
conceive
that
our
Bodies
Act
Immediately
and
Physically
,
in
any
manner
whatsoever
,
upon
our
Souls
;
be
it
for
the
illuminating
them
,
or
for
the
producing
in
them
either
Pleasure
or
Pain
:
That
cannot
be
for
two
Reasons
;
for
the
general
Reason
,
That
Bodies
can
never
be
united
to
Spirits
,
and
Act
Physically
upon
them
;
and
for
a
particular
Reason
,
That
if
they
could
have
any
Action
upon
them
,
they
could
not
have
one
so
Superior
and
so
Excellent
;
For
to
cause
Pain
or
Pleasure
,
or
generally
any
Modification
in
the
Soul
,
by
which
she
is
so
intimately
affected
,
and
as
it
were
,
alter'd
and
penetrated
in
her
Substance
,
is
an
Act
of
Superiority
and
Dominion
;
This
is
an
Act
of
a
Superior
Nature
,
which
keeps
the
Body
under
it
,
and
subjected
to
it
:
It
is
clear
,
That
the
Body
cannot
at
all
be
Superior
to
the
Soul
,
especially
to
cause
in
it
either
Pleasure
or
Pain
,
which
are
not
only
the
Acts
of
a
Superior
Nature
,
but
the
Acts
of
a
Nature
Supreme
,
in
whom
is
Essentially
this
Sovereign
Dominion
over
all
created
Natures
,
to
cause
in
them
either
Happiness
or
Unhappiness
,
and
by
consequence
the
Pleasure
and
the
Pain
which
makes
up
this
Happiness
or
Unhappiness
.
Moreover
,
Pain
and
Pleasure
,
and
generally
every
Modification
of
the
Soul
is
Essentially
a
Spiritual
Act
or
Passion
.
This
is
essentially
a
Vital
Act
of
the
Soul
,
which
is
undoubtedly
Spiritual
;
for
every
Act
of
the
Soul
is
of
the
same
Nature
with
the
Soul
,
every
Act
of
the
Soul
being
Immanent
,
as
the
Schoolmen
say
,
and
by
consequence
receiv'd
within
the
Soul
;
and
it
is
not
possible
to
conceive
that
any
thing
should
be
receiv'd
within
the
Soul
,
which
is
not
Spiritual
.
Therefore
there
is
nothing
more
incompatible
,
than
to
conceive
that
the
Body
can
produce
any
thing
that
is
Spiritual
.
I
could
here
make
use
of
the
Authority
of
all
the
ancient
Doctors
,
who
have
held
,
That
God
alone
can
Exercise
upon
created
Spirits
,
that
Physical
Action
by
which
they
are
Modifi'd
in
themselves
,
and
by
which
they
receive
those
Sentiments
or
Idea's
whereof
they
are
not
at
all
Masters
,
which
is
that
which
is
call'd
Agere
per
illapsum
.
But
that
that
we
may
better
support
this
Tract
rather
upon
the
Experience
of
our
own
proper
Sentiment
,
and
upon
the
clear
Notions
and
Idea's
which
we
can
attain
to
by
Reasoning
,
than
upon
any
Authority
,
we
will
not
,
if
you
please
,
have
any
regard
to
an
Authority
so
great
and
so
worthy
of
Deference
and
Respect
.
Let
us
say
no
more
of
it
then
,
but
let
us
see
if
we
can
conceive
,
That
our
Bodies
by
the
Impressions
which
they
receive
from
without
,
or
which
come
to
them
from
their
own
proper
Spirits
,
and
from
their
own
proper
Humors
,
can
by
their
Physical
Action
affect
our
Souls
,
or
determine
them
to
cause
to
themselves
either
Pleasure
or
Pain
,
or
the
Images
which
they
have
of
things
by
reason
of
Corporeal
Impressions
.
Bodies
do
not
only
not
cause
the
Sentiments
and
Idea's
in
the
Soul
,
but
they
do
not
so
much
as
determine
the
Soul
Physically
to
make
them
.
This
is
another
vulgar
Imagination
and
Opinion
,
That
if
the
Body
doth
not
cause
in
Us
these
Sentiments
and
these
Idea's
,
at
least
it
doth
determine
the
Soul
to
make
them
.
But
we
ought
also
to
cut
off
this
Imagination
and
this
Idea
,
for
many
Reasons
:
First
of
all
,
for
the
Pleasure
and
the
Pain
;
because
,
besides
that
it
is
always
impossible
to
conceive
in
the
Body
a
Physical
Action
upon
the
Soul
,
since
a
Body
cannot
Act
but
by
Stirring
,
Dividing
,
Figuring
and
Removing
;
and
that
the
Soul
can
neither
be
Stirr'd
,
Figur'd
,
nor
Divided
,
nor
Corporeally
affected
in
any
manner
.
It
is
also
incompatible
to
conceive
,
That
the
Soul
can
cause
to
it self
,
and
in
it self
,
either
Pleasure
or
Pain
,
for
that
moreover
that
the
one
and
the
other
are
things
which
are
above
it
,
it
is
certain
that
Pleasure
and
Pain
are
things
which
we
receive
,
and
which
make
in
Us
this
invincible
Power
of
Nature
,
which
we
have
so
often
taken
notice
of
,
to
be
no
other
than
the
Author
and
Master
of
Nature
;
and
to
say
,
That
the
Soul
causeth
in
it self
either
Pleasure
or
Pain
,
a
Man
may
as
well
say
,
That
she
causeth
the
Health
and
Sickness
,
the
Beauty
or
Deformity
of
the
Body
.
That
the
Souls
of
themselves
do
not
make
the
Idea's
or
Images
of
Bodies
.
It
is
after
the
same
manner
with
the
particular
Idea's
of
things
which
she
receives
by
reason
of
the
divers
Modifications
and
Configurations
of
the
Brain
,
caused
by
the
Impressions
of
Exterior
Bodies
,
as
with
Pleasure
and
with
Pain
;
for
whatsoever
Affection
we
can
conceive
the
Soul
to
have
by
the
Impression
of
the
Idea
receiv'd
into
the
Brain
,
it
is
impossible
to
conceive
it
Imprinted
by
her self
,
with
that
lively
and
animated
Image
which
she
hath
in
her self
.
This
living
and
animated
Image
which
she
hath
in
her self
,
is
like
a
Seal
which
hath
made
an
Impression
upon
her
:
She
suffers
and
receives
more
than
she
acts
,
and
whatever
Advertisement
is
conceived
there
from
the
presence
of
the
Object
,
it
is
impossible
to
conceive
that
she
should
make
the
Pourtraicture
which
she
hath
thereof
in
her self
.
To
tell
me
that
There
is
the
King
,
is
nothing
at
all
if
I
am
blind
;
to
give
me
the
means
of
representing
to
my self
the
Figure
of
him
there
needs
a
great
deal
more
than
the
single
Advertisement
of
the
presence
of
the
Object
.
Tho'
then
we
should
conceive
that
the
Soul
should
be
Stirr'd
,
Advertis'd
and
Determin'd
by
the
Physical
Action
of
the
Body
,
which
is
incompatible
with
the
Spiritual
Nature
of
the
Soul
,
it
is
certain
that
we
cannot
conceive
for
all
that
,
that
the
Soul
can
make
to
it self
the
Images
of
things
as
she
hath
them
;
it
is
an
Impression
wholly
Immaterial
and
wholly
Spiritual
,
which
she
receives
by
her
Passive
Faculty
:
And
as
Wax
which
hath
a
Capacity
of
receiving
the
Impression
of
the
Seal
,
hath
not
for
all
that
the
Power
of
imprinting
it
upon
it self
,
or
to
make
in
it self
that
Figure
which
it
receives
thereof
;
the
Soul
also
,
which
in
this
respect
hath
nothing
above
the
Wax
,
but
that
its
Knowing
Nature
gives
it
essentially
an
inward
Certainty
and
Experience
of
every
thing
which
is
made
in
her self
,
can
well
receive
those
Images
of
things
wherewith
she
finds
her self
Imprinted
,
but
she
cannot
make
them
her self
.
This
Doctrine
is
the
common
Doctrine
of
the
Schools
,
when
they
speak
of
Angels
.
All
the
Schoolmen
do
hold
,
That
Angels
cannot
make
to
themselves
the
particular
Idea's
of
things
,
and
that
they
ought
to
receive
from
God
the
Species
of
the
things
which
they
know
,
without
which
they
would
remain
eternally
without
the
Idea
of
any
thing
out
of
themselves
,
but
only
with
an
inseparable
Sentiment
of
themselves
,
and
with
a
Light
of
Reason
,
by
which
Reasoning
upon
their
Dependency
whereof
they
essentially
have
the
Sentiment
,
they
know
the
Supreme
Being
by
an
abstractive
Knowledge
and
Idea
.
To
the
end
that
the
Angels
might
see
the
visible
World
,
it
was
needful
That
God
should
imprint
in
them
the
Idea
,
which
is
that
we
call
a
Species
in
relation
to
Angels
,
and
in
relation
to
separated
Souls
;
for
a
Species
and
an
Idea
are
the
same
thing
in
respect
of
Spirits
.
God
alone
,
who
is
a
Knowing
Being
by
himself
,
as
he
is
an
Existent
Being
by
himself
,
God
alone
hath
Essentially
of
himself
and
by
himself
,
his
Eternal
and
Subsistent
Idea
,
by
which
he
knows
,
and
can
distinctly
see
all
things
possible
,
Present
and
to
Come
.
The
created
Spirits
,
who
are
not
Thinking
Beings
by
themselves
,
much
less
Spirits
Knowing
by
themselves
and
in
themselves
the
things
which
are
Exterior
to
them
,
have
need
to
receive
the
Idea's
of
particular
things
,
to
the
end
they
may
have
a
Knowledge
of
them
.
If
they
had
by
themselves
the
Idea
of
one
sole
particular
thing
out
of
themselves
,
there
would
not
be
any
Idea
which
they
might
not
have
;
for
what
a
Man
by
Himself
hath
,
all
That
he
can
always
have
.
God
hath
all
Perfection
,
because
he
hath
it
by
Himself
;
and
the
Soul
of
Man
would
have
been
ignorant
of
nothing
,
and
would
have
had
the
Idea's
of
all
things
,
if
she
had
had
the
Power
by
her self
to
form
an
Idea
of
the
least
thing
.
CHAP.
VI.
How
a
Corporeal
Impression
received
into
the
Sense
,
passeth
into
the
Soul
.
THE
Soul
then
hath
no
Power
of
giving
to
it self
neither
the
Idea
nor
Knowledge
,
nor
Sentiment
of
any
particular
thing
,
and
she
cannot
receive
them
of
any
body
;
but
it
is
the
Author
of
Nature
,
and
of
our
Particular
Being
,
rather
than
of
the
rest
of
Nature
;
the
Life
of
every
thing
that
lives
,
and
the
Light
of
every
thing
that
is
enlightned
,
who
gives
us
all
the
Sentiments
,
and
all
the
Idea's
which
we
have
from
the
occasion
of
our
particular
Bodies
,
and
of
others
which
environ
us
.
And
to
clear
this
Point
so
obscure
and
so
difficult
,
and
at
the
same
time
so
important
and
so
necessary
,
in
order
to
make
us
comprehend
our
dependence
upon
God
,
it
is
necessary
that
I
should
Observe
,
That
all
the
World
agree
,
and
ought
necessarily
to
agree
about
two
things
upon
this
Subject
.
Propositions
Essential
and
Certain
.
The
One
,
That
we
do
not
know
,
nor
see
,
nor
seel
any
Bodies
which
environ
us
,
but
by
reason
of
the
Impression
which
they
make
,
either
Immediately
by
themselves
upon
our
Bodies
and
upon
our
Senses
,
or
Mediately
(
if
I
may
be
permitted
to
say
so
)
by
their
thin
and
subtil
Particles
,
or
by
their
Species
,
or
the
Images
which
they
send
us
from
them
by
the
Light
which
results
from
all
the
Points
of
their
Superficies
which
regard
us
;
That
this
Impression
ought
to
be
carried
,
and
arrive
through
the
Exterior
Senses
as
far
as
the
Brain
,
which
is
the
Seat
and
Organ
of
the
Senses
which
we
call
Internal
,
where
all
the
Rays
of
the
exterior
Impression
ought
to
be
terminated
;
and
that
this
Action
or
Impression
carried
to
the
Brain
,
ought
to
engrave
and
imprint
it self
there
,
to
the
end
that
the
Soul
may
be
advertis'd
of
the
presence
of
the
Object
,
and
that
she
may
thence
receive
the
Spiritual
Image
in
her self
.
The
Other
is
,
That
this
Corporeal
Impression
,
which
we
otherwise
call
a
Corporeal
Species
or
Phantôme
,
which
ought
necessarily
to
precede
the
Act
of
Knowing
,
which
ought
to
come
to
the
Soul
,
is
not
that
which
makes
in
the
Soul
her
Knowledge
,
nor
even
that
which
determines
her
Physically
;
forasmuch
as
that
Impression
being
Corporeal
,
it
always
keeps
its
Impossibility
and
its
Disproportion
of
being
able
to
unite
it self
to
the
Soul
,
of
being
able
to
Act
upon
the
Soul
,
of
being
able
to
arrive
as
far
as
the
Soul
,
of
being
able
to
affect
the
Soul
,
of
being
able
to
enlighten
it
,
or
of
being
able
to
modifie
it
in
any
manner
by
it self
,
and
to
render
it
Knowing
.
These
Impressions
,
Images
or
Phantômes
,
cannot
Act
but
upon
the
Body
;
they
are
like
the
Seal
,
which
doth
not
Act
but
in
Figuring
the
Matter
,
and
Imprinting
the
Cutts
of
the
Graver
,
wherewith
the
Seal
it self
is
Imprinted
;
They
can
Imprint
and
Engrave
themselves
,
where
they
find
Body
and
Matter
;
but
they
cannot
pass
from
the
Region
of
the
Body
,
they
must
necessarily
acquiesce
where
the
Body
terminates
,
they
cannot
pass
within
the
Soul
;
That
is
another
Country
,
not
for
them
,
That
is
not
the
soft
Substance
of
the
Fibres
of
the
Brain
,
That
is
a
Nature
wholly
Spiritual
,
where
no
Seal
can
Imprint
it self
;
There
is
nothing
more
certain
.
A
Point
unanimously
acknowledg'd
.
All
the
Philosophers
,
both
Ancient
and
Modern
,
do
agree
in
this
Principle
,
That
they
are
not
the
Corporeal
Species
,
Images
,
or
Impressions
engraven
in
our
Brain
,
which
render
our
Souls
formally
Knowing
.
Thus
the
Presupposition
is
indubitable
,
and
one
may
yet
suppose
it
as
certain
and
unquestionable
,
altho'
some
have
believ'd
,
and
maintain'd
it
with
much
vehemency
,
That
these
Images
of
Objects
so
engraven
in
the
Brain
,
are
not
at
all
as
Tables
within
which
the
Soul
sees
things
.
Another
Presupposition
that
the
Soul
doth
not
see
the
Objects
in
the
Passages
of
the
Brain
,
or
the
Species
,
as
in
Pictures
,
and
that
she
neither
sees
,
nor
feels
them
.
This
is
a
thing
which
we
know
by
an
indubitable
Sentiment
,
That
so
far
are
these
Corporeal
Images
and
Species
from
being
as
Tables
which
we
bring
near
to
the
Soul
,
and
in
which
she
sees
things
,
that
we
do
not
so
much
as
see
or
know
even
themselves
only
,
which
gave
occasion
of
that
Expression
of
the
Schoolmen
,
Videntur
ut
quò
non
ut
quod
;
non
cognita
faciunt
cognoscere
.
We
may
then
presuppose
,
that
it
is
not
at
all
these
Tables
whereon
the
Soul
sees
the
Object
;
and
this
being
presupposed
,
we
have
no
more
to
do
,
than
to
search
into
the
manner
how
the
Soul
hath
by
the
occasion
of
these
dead
and
Corporeal
Images
and
Impressions
,
those
living
and
animated
Idea's
and
Images
which
she
hath
in
her self
,
and
by
which
she
is
render'd
formally
and
actually
Knowing
,
having
in
her self
a
lively
Representation
,
or
an
inward
Sentiment
of
the
Objects
which
render
themselves
present
by
the
Material
Impression
which
is
receiv'd
in
the
Body
.
That
Men
do
not
commonly
Explain
how
the
Passage
of
the
Material
Impressions
of
Corporeal
Objects
,
make
a
Passage
into
the
Spiritual
Substance
of
the
Soul
.
One
may
say
,
That
here
are
the
Limits
,
(
or
if
a
Man
may
be
permitted
to
say
so
)
the
Pillars
of
Humane
Intelligence
;
there
hath
appear'd
nothing
,
neither
hath
there
been
any
thing
in
Nature
more
inaccessible
than
the
Knowledge
,
and
the
clear
Notion
of
the
manner
how
this
Passage
is
made
,
and
this
Transmission
from
the
Corporeal
into
the
Spiritual
Region
,
and
than
the
manner
how
the
Corporeal
Impressions
of
the
Senses
,
whether
Interior
or
Exterior
do
become
Spiritual
Idea's
and
Perceptions
in
the
Soul
.
Men
have
said
almost
nothing
thereupon
,
but
enormous
and
monstrous
Contradictions
:
But
we
need
not
despair
of
arriving
at
a
clear
Notion
,
and
an
indubitable
Certainty
thereof
,
how
dark
soever
this
Mystery
may
be
wrapped
up
,
if
we
follow
that
Rule
which
prescribes
to
us
,
to
go
always
,
notwithstanding
the
resistance
of
Prejudices
,
thither
where
the
Evidence
and
clearness
of
Principles
and
Consequences
calls
us
and
leads
us
on
;
In
following
on
the
one
part
,
the
double
shining
Light
of
the
Experience
which
we
have
of
a
Superior
Light
and
Power
,
which
rules
over
us
,
and
which
enlightens
us
,
and
of
the
Certainty
we
have
made
our selves
of
the
Spiritual
Nature
of
our
Souls
;
And
on
the
other
part
,
in
following
the
infallible
Principle
of
this
certain
Truth
,
That
it
is
God
alone
who
Essentially
unites
things
Spiritual
and
Corporeal
,
and
who
alone
can
unite
our
Bodies
and
our
Souls
;
we
shall
carry
a
certain
and
an
infallible
Light
in
this
so
dark
and
so
obscure
a
place
,
and
we
shall
come
to
have
a
clear
Idea
of
that
which
we
search
after
.
That
it
is
the
Author
and
the
Principle
of
the
Union
of
the
Soul
and
of
the
Body
,
which
makes
the
Commerce
between
the
Soul
and
the
Body
,
and
by
consequence
,
between
the
Soul
and
the
Corporeal
Objects
.
We
find
that
these
Corporeal
Images
,
and
these
Material
Impressions
,
do
not
pass
into
the
Soul
to
render
it
actually
and
formally
Knowing
by
themselves
,
for
this
would
be
a
Repugnancy
with
a
Witness
,
if
it
were
only
in
this
,
because
a
Corporeal
thing
cannot
be
the
enlightning
and
illuminating
Form
of
a
Spiritual
Nature
.
We
find
that
these
Images
,
and
these
Corporeal
Impressions
,
do
not
quit
their
quality
and
material
Essence
,
to
change
themselves
by
a
Chimerical
and
an
Impossible
Metamorphosis
to
Spirituals
;
We
find
that
these
Corporeal
Images
are
not
the
Tables
and
Glasses
to
which
the
Soul
doth
apply
her self
,
and
towards
which
she
turns
her self
,
to
contemplate
and
see
in
them
the
Objects
which
are
render'd
present
to
the
Body
,
in
drawing
upon
them
their
Idea
and
Representation
;
We
find
that
these
Images
or
Corporeal
Impressions
,
which
the
Exterior
Objects
do
engrave
in
our
Brains
,
are
no
other
thing
than
the
Occasional
Cause
of
the
Action
by
which
He
who
unites
the
Body
and
Soul
,
doth
Instruct
Us
and
Enlighten
Us
,
who
in
the
Quality
of
the
First
Cause
,
concurs
Essentially
with
all
Second
Causes
,
and
who
in
the
Quality
of
an
Universal
Cause
,
hath
been
pleas'd
to
render
in
Men
the
Concourse
of
his
Illumination
and
the
Essential
Irradiation
of
his
Life
,
by
which
He
makes
to
live
all
that
liveth
,
dependent
of
divers
Impressions
which
are
brought
and
receiv'd
within
our
Brains
,
for
to
conserve
his
Character
of
Universal
Cause
,
in
such
a
manner
,
that
these
Images
serve
to
no
other
purpose
,
than
to
determine
the
Author
of
Nature
(
who
is
necessarily
the
immediate
Cause
and
immediate
Principle
of
the
Union
of
the
Soul
and
of
the
Body
,
and
by
consequence
,
of
our
Corporeal
Impressions
,
and
of
our
Spiritual
Faculties
)
to
give
(
as
an
Essential
Cause
of
all
the
Light
and
of
all
the
Life
which
is
in
created
Beings
)
the
Idea's
and
the
Sentiments
of
things
,
at
that
moment
that
the
general
Course
of
the
Universal
Movement
of
Corporeal
Matter
and
of
Nature
,
or
the
free
and
accidental
Determination
of
some
particular
Cause
,
doth
make
in
that
Structure
of
Bone
,
of
Flesh
,
and
of
Nerves
,
which
we
call
Human
Body
,
any
Impression
which
is
carried
to
the
Center
of
all
that
Structure
,
which
is
the
Brain
.
This
is
the
Formal
Act
of
the
Power
which
unites
the
Soul
to
the
Body
,
and
the
Body
to
the
Soul
;
This
is
the
Active
and
Formal
Union
of
the
Soul
to
the
Body
;
This
is
It
which
is
the
immediate
and
necessary
Principle
and
Cause
which
makes
the
Commerce
betwixt
the
Body
and
the
Spirit
;
This
is
It
which
makes
the
Passage
to
the
Corporeal
Species
and
Images
,
from
the
Corporeal
to
the
Spiritual
Region
;
This
is
It
which
Spiritualizeth
our
Phantômes
,
not
by
a
Chimerical
and
Impossible
Metamorphosis
,
but
by
an
Infallible
and
an
Omnipotent
Efficacy
of
his
Action
as
First
Cause
and
as
Cause
Universal
,
by
which
from
the
occasion
of
divers
Impressions
made
in
the
Body
,
He
gives
to
Souls
the
Idea's
and
Sentiments
,
which
ought
to
correspond
and
accompany
them
in
the
Intention
of
the
End
of
his
Workmanship
.
It
would
be
very
surprising
,
if
this
Idea
should
appear
New
to
those
Understandings
who
know
that
it
is
an
Idea
so
common
and
so
necessary
,
To
regard
God
as
the
immediate
Author
,
and
necessary
Cause
of
the
Union
of
our
Souls
and
of
our
Bodies
;
for
when
it
shall
be
known
that
God
is
the
immediate
and
necessary
Principle
and
Cause
of
this
Union
,
it
ought
not
to
appear
strange
or
new
,
That
it
is
God
who
makes
and
who
entertains
this
Commerce
,
which
is
the
essential
and
necessary
continuance
thereof
,
and
that
he
continually
Acts
after
this
manner
upon
our
Souls
,
from
the
occasion
of
the
Impressions
of
Bodies
,
seeing
that
the
Action
by
which
he
makes
this
Union
,
which
ought
necessarily
to
be
renew'd
,
reiterated
and
continu'd
every
moment
,
cannot
consist
but
in
this
everliving
Commerce
between
the
Soul
and
between
the
Body
,
as
shall
be
prov'd
hereafter
.
In
sum
,
all
is
thereby
clear
and
easie
,
all
of
a
piece
,
and
made
very
plain
;
Thereby
we
do
not
only
ascend
to
the
true
Principle
and
immediate
Cause
of
the
Union
of
our
Souls
and
of
our
Bodies
,
but
we
clearly
conceive
thereby
how
this
Union
,
so
incomprehensible
and
so
admirable
,
is
made
;
how
it
is
He
that
is
the
First
Tie
,
and
Essential
Band
thereof
;
And
He
is
at
the
same
time
the
Light
and
the
Life
of
all
Spirits
,
as
He
Acts
perpetually
in
Us
,
and
doth
not
less
Animate
the
little
World
,
which
is
the
Assembly
of
the
Body
and
Spirit
whereof
Man
consists
,
than
the
Universal
World
,
which
is
the
Assembly
of
all
Corporeal
Natures
;
Thereby
doth
subsist
our
dependence
upon
Him
in
all
the
Acts
of
our
Life
,
as
well
as
in
the
Foundation
of
our
Being
,
which
depends
every
moment
upon
the
continuation
of
that
Action
by
which
he
at
first
Created
us
.
Happy
it
is
,
that
the
Notion
which
we
have
made
of
the
manner
whereby
we
know
all
things
which
are
without
us
,
should
lead
us
back
,
and
unite
us
so
intimately
to
the
Source
of
our
Being
,
and
that
we
cannot
know
how
our
Knowledges
and
Sentiments
are
form'd
in
us
,
without
knowing
likewise
together
with
the
dependence
that
all
our
Life
and
all
our
Being
hath
from
Him
,
the
Immensity
,
the
Excellency
,
and
the
Superiority
of
his
infinite
Essence
above
all
created
Beings
.
The
blind
and
ignorant
Pride
of
Humane
Understanding
will
not
,
perhaps
,
suffer
in
some
People
,
that
we
should
humble
it
after
this
manner
,
and
that
we
should
thus
bring
it
back
again
to
God
;
It
will
revolt
,
it
may
be
,
against
the
Evidence
of
the
things
which
I
have
been
speaking
of
,
and
it
will
,
perhaps
,
chuse
much
rather
not
to
comprehend
at
all
how
the
Corporeal
Impressions
of
Objects
become
in
our
Souls
Spiritual
Images
and
Sensations
,
than
to
comprehend
it
after
a
manner
which
gives
it
so
lively
an
Idea
of
its
Dependence
and
its
Nothingness
:
But
we
must
not
suffer
it
peaceably
and
quietly
to
enjoy
the
Pleasure
of
its
affected
Ignorance
,
of
its
criminal
Independency
;
we
must
convince
it
,
not
only
that
there
is
no
other
means
of
Explaining
the
manner
how
we
have
,
by
reason
of
Corporeal
Impressions
,
the
Idea's
and
Sentiments
of
things
,
but
we
must
also
necessarily
make
it
acknowledge
,
That
this
perpetual
Action
of
the
Illumination
and
Irradiation
of
God
in
us
,
as
an
Essential
Act
of
his
Supream
Sovereignty
over
us
,
is
the
inseparable
Character
of
our
Essential
Dependence
,
and
the
necessary
continuance
of
the
Function
by
which
he
unites
the
Souls
to
Bodies
,
so
as
Faith
teaches
it
.
CHAP.
VII
.
A
Proof
of
what
hath
been
decided
,
That
it
is
God
,
as
Author
of
the
Union
of
the
Soul
and
Body
,
who
gives
to
the
Soul
the
Sentiments
and
Idea's
of
things
,
from
the
occasion
of
Corporeal
Impressions
which
are
made
upon
the
Material
Senses
.
THIS
continual
Action
of
God
in
us
,
whereby
he
Acts
perpetually
in
us
in
the
Quality
of
the
First
and
Universal
Cause
,
Enlightning
us
,
and
affecting
us
with
several
Sentiments
,
by
reason
of
divers
Impressions
which
are
made
either
by
a
Cause
from
within
,
or
by
a
Motion
from
without
,
in
our
Brain
,
ought
necessarily
to
be
acknowledg'd
by
two
or
three
sorts
of
Proofs
,
and
different
Reasons
equally
convincing
.
The
first
Proof
by
the
Essential
Union
of
our
Souls
with
God
.
First
of
all
,
We
have
the
indubitable
Sentiment
and
Experience
thereof
:
For
if
we
rereflect
well
upon
our
own
Sentiment
,
we
shall
find
equally
two
Unions
in
us
;
an
Union
of
our
Bodies
with
all
the
visible
World
,
and
an
Union
of
our
Souls
with
a
Nature
Knowing
,
Immense
,
Infinite
,
and
Unchangeable
,
which
with
an
Eye
always
vigilant
,
and
always
attentive
to
all
the
Movements
of
our
Brains
,
penetrates
us
continually
with
a
thousand
lively
Sentiments
,
and
enlightens
us
with
a
thousand
Idea's
upon
their
Occasion
.
Our
Bodies
are
undoubtedly
united
to
all
other
Bodies
,
and
by
consequence
,
to
all
the
visible
World
;
Because
there
is
not
one
single
Motion
made
about
them
,
which
doth
not
come
to
them
through
some
one
of
their
Parts
,
or
through
some
one
of
the
Organs
which
the
provident
Wisdom
of
the
Creator
hath
disposed
so
diversly
to
receive
their
different
Motions
.
If
the
Sun
,
or
any
other
Luminous
Body
,
be
mov'd
in
the
middle
of
that
imperceptible
Matter
which
it
drives
in
straight
Lines
from
all
sides
,
our
Eyes
receive
in
the
instant
and
in
the
moment
,
the
Impression
of
it
,
by
the
necessary
Effect
of
the
continuation
of
Motion
,
or
of
the
effort
of
Motion
which
is
imprinted
in
that
Matter
,
because
they
find
themselves
so
dispos'd
to
let
it
pass
thro'
the
different
Humors
whereof
they
are
compos'd
,
and
to
receive
it
in
that
thin
and
subtil
Web
which
is
form'd
in
the
bottom
of
our
Eyes
,
about
the
Extremities
of
the
Optick
Nerves
,
and
which
is
call'd
the
Retina
.
If
there
be
a
Shock
of
two
solid
Bodies
in
the
Air
,
or
any
vehement
Fomentation
of
Exhalation
,
as
it
happens
in
Thunder
,
from
whence
arise
redoubled
Trepidations
in
this
fluid
Matter
,
like
to
those
Circles
which
are
describ'd
upon
the
Superficies
of
Water
one
after
the
other
,
and
one
against
another
,
this
Motion
comes
to
strike
in
our
Bodies
that
which
is
called
the
Tympanum
in
the
Organ
of
Hearing
.
It
is
generally
in
the
same
manner
with
all
other
Bodies
,
some
of
them
are
united
to
our
Bodies
by
the
subtile
Vapours
which
they
emit
from
them
,
as
are
Odours
;
others
by
an
Immediation
(
as
they
say
)
of
the
Superficies
of
their
Parts
:
and
there
is
not
any
one
single
one
of
them
,
which
doth
not
Act
upon
our
Bodies
after
their
manner
.
But
if
our
Bodies
are
so
naturally
united
to
all
other
Bodies
by
Contiguity
,
which
communicates
the
Motion
of
one
to
the
other
,
our
Souls
are
yet
more
sensibly
united
to
a
Superior
and
an
over-ruling
Nature
,
which
imprints
on
them
Idea's
and
Sentiments
as
it
pleases
by
General
Wills
,
and
universal
and
immutable
Laws
,
which
it
almost
never
departs
from
,
but
in
those
extraordinary
Occasions
,
in
the
which
it
Acts
as
a
particular
Cause
,
and
works
that
which
we
call
a
Miracle
.
We
cannot
be
ignorant
or
insensible
of
this
Empire
which
the
Author
and
Master
,
the
Sovereign
and
the
Lord
of
Nature
Exercises
over
us
,
for
the
Reasons
which
have
been
already
observ'd
,
and
which
S.
Augustin
had
so
well
div'd
into
,
that
he
said
,
That
a
reflective
and
an
attentive
Man
would
much
rather
doubt
of
the
Union
of
his
Body
with
the
visible
World
,
to
which
it
is
tied
by
all
its
Parts
,
than
of
that
Union
of
his
Soul
with
God
;
since
the
Action
thereof
is
never
interrupted
,
but
it
is
sensible
and
visible
;
for
we
know
nothing
,
if
we
do
not
know
that
it
Acts
in
us
,
and
that
it
Rules
us
either
by
a
lively
and
an
involuntary
Sentiment
,
or
by
the
Light
wherewith
it
penetrates
us
;
since
it
is
impossible
not
to
acknowledge
God
in
this
Principle
,
so
Enlightning
and
so
Vigilant
of
the
one
Part
,
and
on
the
other
so
Efficacious
and
so
Commanding
,
who
Presides
over
all
our
Knowledges
and
over
all
our
Sentiments
,
and
who
makes
them
in
us
in
spite
of
us
,
with
so
admirable
and
so
illuminating
a
Wisdom
;
and
so
much
the
better
,
as
causing
in
us
undoubtedly
all
the
Pleasure
and
all
the
Pain
which
we
resent
by
the
occasion
of
our
Bodies
,
We
see
plainly
,
that
he
is
the
Sovereign
Arbiter
as
well
as
the
Principle
of
Happiness
and
Unhappiness
,
which
is
the
most
Essential
Character
and
Attribute
of
that
which
we
call
Divinity
or
Supream
Nature
.
Tho
we
should
not
have
this
so
assur'd
Experience
of
the
Union
which
our
Souls
have
with
God
,
by
the
continual
Irradiation
of
his
Divine
Life
and
Influence
in
us
,
the
which
agrees
so
well
with
this
Idea
which
Faith
gives
,
That
it
is
God
who
is
the
Immediate
Cause
of
the
Union
of
our
Souls
and
our
Bodies
(
for
we
must
observe
by
the
way
,
that
it
would
be
an
Impiety
to
doubt
of
it
,
since
not
only
God
,
according
to
Faith
,
Created
our
Souls
,
but
he
Infuses
them
also
,
as
they
say
,
and
unites
them
to
our
Bodies
)
,
we
could
not
possibly
be
ignorant
of
it
,
if
we
gave
any
attention
to
his
Supream
Sovereignty
over
us
,
and
to
our
Essential
Dependence
upon
Him
in
all
the
Acts
of
our
Life
,
as
well
as
in
all
the
Foundations
of
our
Being
,
and
by
consequence
,
in
all
our
Knowledges
.
Can
the
Sun-beam
shine
when
it
is
separated
from
the
Sun
?
And
can
the
created
Spirit
either
subsist
one
moment
,
or
have
the
least
Light
,
or
the
least
Spark
of
Life
or
of
Knowledge
,
without
the
Irradiations
of
the
Supream
Being
?
The
Ancients
said
very
well
,
when
they
said
,
That
all
things
were
full
of
God
;
That
God
was
the
Soul
of
the
World
,
the
Life
of
every
thing
that
Lives
,
and
the
Being
of
every
thing
that
Is
and
doth
Subsist
.
They
had
much
better
than
Us
conceiv'd
the
Supream
Nature
,
when
they
said
that
It
was
the
Circumference
and
Center
of
a
Circle
,
That
it
was
the
Sun
and
its
Rays
;
That
it
contain'd
All
,
and
replenish'd
All
;
And
that
its
Action
was
the
Life
and
the
Motion
of
all
things
.
God
is
Effectively
and
Essentially
apply'd
to
all
the
Parts
of
the
Universe
;
and
that
there
is
not
one
onely
thing
,
from
which
he
withdraws
himself
for
one
only
Minute
,
Natural
Evidence
persuades
us
no
less
than
the
Divine
and
Heavenly
Authority
of
S.
Paul
,
That
every
thing
that
Lives
,
every
thing
that
Moves
,
every
thing
that
Is
,
Lives
,
Moves
,
and
Is
in
Him
,
In
ipso
vivimus
,
movemur
&
sumus
.
But
tho'
he
should
not
continually
apply
himself
to
all
the
other
Parts
of
the
Universe
,
yet
it
must
needs
be
that
he
should
apply
himself
to
Spiritual
Natures
,
and
to
every
thing
that
is
call'd
Spirit
,
or
Knowing
and
Spiritual
Nature
;
for
that
also
the
Scriptures
and
the
Holy
Fathers
do
teach
us
,
That
He
is
the
Father
,
that
is
to
say
,
the
Lively
and
Essential
Source
of
all
Light
,
and
by
consequence
,
of
all
Knowledge
,
the
Sun
of
Intelligence
,
and
the
Life
of
all
Spirits
.
Exposition
of
this
Principle
by
S.
Augustin
.
St.
Augustin
by
the
force
of
this
Natural
Evidence
Divinely
said
,
That
we
are
so
Essentially
united
to
God
,
that
we
may
say
,
we
are
much
more
in
God
even
by
our
Bodies
,
not
only
than
we
are
in
the
Air
,
or
within
any
other
Corporeal
Space
whatsoever
,
but
than
we
are
in
our selves
;
because
,
in
fine
,
saith
he
,
It
is
certain
,
that
God
not
only
contains
and
environs
our
Bodies
better
than
any
Corporeal
Space
,
but
he
continually
gives
them
their
Being
and
their
Motion
,
by
his
Action
and
by
his
Almighty
Influence
,
a
thousand
times
more
than
the
Illumination
of
the
Sun
gives
Light
and
Splendor
to
its
Rays
.
But
this
which
the
Holy
Doctor
says
of
our
Bodies
,
hath
much
greater
force
in
it
when
he
saith
it
of
our
Souls
;
for
tho'
it
be
true
,
that
our
Bodies
are
in
God
,
in
whom
all
things
are
Essentially
,
it
is
much
more
so
,
that
our
Souls
are
in
Him
,
because
they
are
ty'd
to
him
by
a
thousand
times
more
Dependences
than
the
Body
,
since
they
continually
receive
Life
from
him
through
all
the
Acts
of
all
their
diverse
Faculties
,
which
are
without
number
.
If
a
Man
demands
,
says
he
,
Where
is
the
place
of
the
Soul
?
That
is
a
Question
which
our
gross
and
curious
Imaginations
make
,
who
being
desirous
to
conceive
all
things
after
a
Corporeal
manner
,
would
determine
a
certain
Space
and
a
certain
Extent
to
Souls
;
But
it
would
be
very
well
(
says
he
)
to
answer
them
,
and
to
say
to
them
,
for
to
undeceive
them
of
this
Manichean
Idea
,
That
they
are
in
God
,
that
they
Live
,
they
See
,
they
Perceive
,
and
they
Imagine
in
God
;
for
it
is
certain
that
they
do
not
any
thing
of
all
this
,
but
by
the
Immediate
and
Physical
Influence
,
and
the
continual
and
Essential
Irradiation
of
his
Divine
Life
,
which
he
communicates
to
them
without
ceasing
.
And
because
the
Life
of
God
and
of
every
Spirit
is
to
See
,
to
Know
,
and
to
Love
,
it
is
certain
,
That
every
thing
that
Thinks
,
every
thing
that
Seeth
,
every
thing
that
Loveth
,
and
every
thing
that
Knoweth
,
doth
Think
,
See
,
Love
,
and
Know
in
him
and
by
him
,
by
whom
is
every
thing
that
is
,
by
whom
is
moved
every
thing
that
moves
,
and
by
whom
liveth
every
thing
that
lives
:
For
byreason
that
He
is
the
First
Being
,
or
Principle
of
Being
,
it
must
needs
be
,
that
every
thing
that
Is
,
receiveth
without
ceasing
its
Being
from
him
,
by
a
perpetual
and
never-interrupted
Communication
of
this
Supream
Essence
;
By
the
reason
that
He
is
the
Principle
of
Life
,
or
the
Essential
and
Original
Life
,
it
must
needs
be
,
That
every
thing
that
lives
,
receives
continually
a
Life
from
Him
by
a
like
Influence
,
and
by
a
like
Communication
of
his
Life
;
and
by
consequence
,
That
every
thing
that
Thinks
and
Knows
,
Thinketh
and
Knoweth
by
Him
,
since
to
Think
and
Know
is
the
Life
of
Spirits
.
This
is
the
solid
Metaphysick
of
S.
Augustin
,
and
this
is
also
the
Theology
of
S.
Thomas
,
who
hath
so
often
made
use
of
these
Arguments
under
the
Name
and
Notion
of
a
First
Agent
,
of
a
First
Cause
,
and
of
an
Essential
Principle
of
Life
;
And
this
is
the
same
common
Notion
of
all
the
Doctors
that
ever
were
,
under
the
more
consu'd
Name
and
Idea
of
Concourse
;
because
it
is
certain
,
that
this
Action
of
God
which
we
call
his
Concourse
,
cannot
be
,
in
relation
to
the
Passive
Faculty
by
which
our
Soul
hath
the
Idea's
and
Sentiments
of
Corporeal
Objects
,
but
a
Vision
and
a
Chimera
,
if
it
be
not
that
Action
by
which
I
say
,
That
in
the
Quality
of
a
First
and
Universal
Cause
on
the
one
Part
;
and
on
the
other
,
of
a
Particular
Cause
of
the
Union
of
our
Souls
and
Bodies
,
He
determines
in
us
our
Sentiments
,
and
gives
us
our
Idea's
from
the
Occasion
of
the
Impressions
which
either
Actions
from
without
on
the
part
of
the
Bodies
which
are
round
about
us
,
cause
upon
our
Brains
;
or
the
Determination
of
the
Circulation
of
the
Blood
,
of
the
Humors
,
and
of
the
Spirits
within
us
,
which
oftentimes
are
the
Occasion
of
the
Action
of
the
Supream
Cause
,
without
the
intervening
of
any
thing
from
without
.
That
this
is
not
to
have
recourse
to
a
Miracle
,
but
to
Explain
what
sort
of
Commerce
there
is
betwixt
the
Soul
and
the
Body
.
There
is
no
need
of
opposing
here
,
that
This
is
to
have
recourse
to
Miracle
,
or
to
make
God
descend
from
Heaven
to
favour
our
Ignorance
;
for
this
is
no
ways
to
have
recourse
to
Miracles
,
thus
to
reduce
things
to
their
Essential
Principle
,
and
to
their
Necessary
and
Immediate
Causes
on
the
one
Part
,
and
on
the
other
Part
,
to
the
common
and
universal
Experience
of
all
Men
,
and
to
the
most
constant
Idea's
of
Religion
,
which
is
what
we
are
doing
here
,
when
having
caus'd
to
be
observ'd
,
that
we
receive
the
Sentiments
and
Idea's
of
particular
Bodies
by
the
only
Passive
Faculty
of
the
Soul
,
and
by
a
Superior
Power
which
Rules
over
us
,
and
which
Enlightens
us
;
and
having
demonstrated
,
that
we
cannot
at
all
be
Knowing
Beings
by
our selves
,
since
that
is
the
Priviledge
of
God
alone
;
but
that
we
are
Essentially
Knowing
by
an
Exterior
and
Superior
Irradiation
and
Illumination
,
and
that
this
Illumination
and
Irradiation
cannot
come
to
us
,
neither
from
other
Bodies
,
nor
from
our
own
,
by
reason
of
the
Impossibility
that
there
is
,
that
a
Body
can
be
United
to
a
Spirit
to
Act
upon
it
,
and
Enlighten
,
or
Affect
and
Modifie
it
;
we
say
that
it
comes
from
God
,
from
God
the
Author
of
our
Being
,
and
the
Necessary
Cause
and
Principle
of
the
Union
and
of
the
Meeting
together
of
the
two
different
and
disproportion'd
Parts
which
Compose
us
.
This
is
neither
to
have
recourse
to
Miracle
,
nor
to
call
to
God
to
descend
to
the
help
of
Humane
Weakness
and
Ignorance
;
but
on
the
contrary
,
this
is
to
mount
up
again
to
the
true
Principle
of
all
the
particular
Idea's
,
and
all
the
Sentiments
which
we
have
of
Bodies
,
and
of
things
Corporeal
,
upon
the
Occasions
of
our
Bodies
;
This
is
to
reduce
the
confus'd
Idea
of
the
Union
which
God
makes
of
our
Souls
and
Bodies
,
to
a
clear
and
neat
Idea
;
This
is
to
acknowledge
the
true
Principle
of
our
Light
,
and
to
cut
off
all
the
false
Idea's
by
the
which
we
have
been
accustom'd
either
to
make
Our Selves
God
,
in
Figuring
to
our selves
that
we
have
of
our selves
Pleasure
and
Pain
,
and
the
Idea's
of
things
;
or
to
make
Gods
of
all
the
Bodies
which
environ
us
,
in
believing
that
They
are
those
which
Enlighten
and
Illuminate
us
,
or
which
at
the
same
time
make
us
Happy
by
Pleasure
,
and
Unhappy
by
Pain
and
Dolor
.
Not
to
be
willing
that
we
should
refer
to
God
the
Action
which
unites
our
Souls
to
our
Bodies
,
is
Not
to
be
willing
that
we
should
refer
to
him
the
Creation
of
Souls
,
and
the
Existence
of
the
World
;
And
as
the
Passage
which
the
Body
makes
in
the
Soul
by
Corporeal
Impressions
,
is
either
the
necessary
continuance
,
or
the
very
Act
of
the
Union
of
our
Souls
and
of
our
Bodies
;
not
to
be
willing
that
it
is
God
who
doth
This
Immediately
,
is
Not
to
be
willing
that
it
should
be
him
,
who
by
himself
Immediately
unites
both
our
Bodies
and
our
Souls
,
which
is
a
Species
of
Atheism
.
The
happy
Fecundity
of
this
Principle
for
Morality
.
Thus
we
are
able
to
felicitate
our selves
,
and
to
rejoyce
our selves
,
in
having
found
out
,
(
together
with
the
clear
Idea
and
Notion
of
the
manner
how
our
Souls
have
their
Idea's
and
their
Sentiments
upon
the
Occasion
of
the
Body
)
the
Discovery
of
our
Intimate
Union
with
God
,
and
of
our
perpetual
Dependence
upon
him
,
of
a
continual
Action
of
him
in
us
,
of
a
living
Source
of
Lights
and
of
Pleasures
which
are
in
him
,
and
of
a
fruitful
,
and
of
an
abounding
Source
of
the
Duties
of
Love
and
Fear
,
of
Dependence
and
of
Gratitude
,
which
ought
to
keep
us
continually
united
to
him
.
Let
others
study
God
in
the
visible
World
,
and
Morality
in
the
Books
of
the
Doctors
,
I
will
for
my
part
,
neither
study
the
one
nor
the
other
,
but
in
my
own
Soul
,
and
in
the
manner
whereby
she
perceives
,
and
whereby
she
knows
every
thing
that
she
doth
know
out
of
her self
.
Let
others
make
Efforts
of
Imagination
,
and
prescribe
to
themselves
a
thousand
Practices
for
to
keep
themselves
continually
present
to
God
;
I
for
my
part
will
desire
no
more
than
my
Principle
,
and
a
moderate
Attention
to
that
which
passes
continually
in
me
,
never
to
lose
the
sight
of
God
,
but
to
have
him
always
present
.
Let
other
search
into
imperfect
Reasonings
for
the
Motives
of
the
Love
and
the
Fear
which
they
owe
to
God
;
for
my
part
,
I
will
only
reflect
upon
the
Pleasures
which
I
have
in
the
very
Acts
even
of
the
Animal
Life
,
for
to
see
in
God
a
Source
of
infinite
Felicities
,
and
by
consequence
,
an
immense
and
an
infinite
Loveliness
;
for
what
should
I
more
naturally
love
,
than
that
Living
Source
of
Pleasure
,
since
it
is
nothing
but
Pleasure
that
I
love
?
But
this
is
not
all
;
I
will
besides
only
reflect
upon
the
Equality
with
which
God
Enlightens
every
moment
all
Men
,
to
conceive
that
he
is
the
Father
and
the
common
Center
in
whom
we
are
all
united
,
and
in
whom
we
ought
all
of
us
to
love
one
another
,
to
honor
one
another
,
and
to
support
one
another
,
and
to
observe
Fidelity
and
Justice
towards
one
another
.
There
are
moreover
,
I
see
,
in
this
Knowledge
of
my
Soul
,
Incitements
to
Duty
,
as
well
as
Duties
themselves
.
Let
others
seek
to
fright
their
Concupiscences
by
the
dreadful
Paintings
of
Eternal
Judgment
;
for
my
part
,
I
need
only
a
simple
View
,
and
a
moderate
Reflection
upon
the
Pains
and
Dolors
which
we
resent
upon
the
account
of
our
Bodies
,
by
the
efficacious
Impression
of
that
Power
which
keeps
our
Souls
united
to
our
Bodies
:
For
if
to
affectionate
us
to
the
preservation
of
our
Bodies
,
and
to
remove
far
from
us
the
things
which
are
hurtful
to
them
,
it
penetrates
us
with
such
lively
Dolors
,
what
will
those
be
wherewith
it
will
transpierce
our
impure
and
rebellious
Souls
,
which
shall
render
themselves
deserving
of
his
Anger
?
And
what
Pains
must
he
have
establish'd
to
oblige
us
to
watch
after
the
conservation
of
our
Souls
,
since
he
takes
so
much
pains
to
make
us
watch
for
the
preservation
of
these
miserable
Bodies
,
which
are
only
a
vile
and
despicable
Garment
of
the
Soul
?
But
let
us
not
any
farther
enlarge
here
upon
these
Moral
Consequences
,
whose
solid
Principles
and
Foundation
we
shall
discover
in
its
proper
place
;
Let
us
advance
,
and
after
having
made
clear
the
manner
how
our
Souls
have
Idea's
and
Sentiments
upon
the
occasion
of
our
Bodies
,
and
after
having
cut
off
many
Idea's
,
and
many
Prepossessions
full
of
Error
,
with
which
it
was
impossible
to
conceive
the
manner
how
our
Souls
Are
and
Operate
in
our
Bodies
,
we
must
now
endeavour
to
conceive
it
.
CHAP.
VIII
.
How
our
Souls
Are
in
our
Bodies
.
THAT
Evidence
which
we
have
of
the
manner
how
we
have
Sentiments
and
Idea's
,
begins
to
give
a
Light
to
our
Eyes
,
which
makes
us
see
the
manner
how
our
Souls
are
in
our
Bodies
;
and
we
have
another
Light
which
will
completely
let
us
see
it
,
and
as
it
were
,
touch
it
;
and
This
is
the
Experience
of
the
manner
how
we
move
our
Bodies
.
We
have
a
continual
Experience
,
That
our
Souls
have
Power
to
move
our
Bodies
;
for
there
is
nothing
more
certain
in
the
Sentiment
which
we
have
of
our selves
,
there
is
nothing
that
we
experiment
,
and
that
we
find
so
indubitably
in
us
;
but
the
same
Experience
which
we
have
that
we
move
our
Bodies
when
we
please
,
provided
that
they
have
on
their
part
no
Obstacle
or
Impediment
which
resist
it
,
makes
us
perceive
and
see
,
that
this
Power
which
we
exercise
by
the
precise
Empire
of
our
Will
,
is
not
at
all
a
Power
or
a
Force
which
we
have
in
our
Soul
and
in
our
Will
.
The
admirable
Efficacy
wherewith
we
see
that
we
move
our
Bodies
only
by
the
Will
,
which
is
a
manner
of
Almightiness
,
and
the
Character
by
which
we
conceive
the
Infinite
Power
of
God
,
who
alone
made
all
things
by
his
Will
,
ought
to
make
us
acknowledge
,
that
it
is
not
by
our
own
proper
Power
that
we
effectually
remove
our
Bodies
by
the
Will
only
;
for
if
we
conceive
that
it
is
the
sole
Efficacy
of
our
Will
which
causeth
in
us
these
Motions
,
at
what
instant
we
please
,
we
should
attribute
to
our selves
a
kind
of
Almightiness
,
or
at
least
an
Infinite
Power
;
for
to
Act
and
Operate
out
of
our selves
by
the
Will
only
,
and
by
a
pure
Empire
,
is
,
as
hath
been
said
,
a
true
Character
of
an
Infinite
Force
and
Vertue
:
And
there
needs
nothing
more
to
make
us
conceive
,
That
it
is
not
at
all
by
our
own
proper
Vertue
and
Force
that
we
move
our
Bodies
,
tho'
it
may
be
by
our
Will
,
;
And
it
is
unquestionable
,
that
the
Force
and
Vertue
which
always
moves
them
at
that
instant
when
we
please
,
cannot
be
but
God
himself
;
for
that
Force
and
that
Vertue
is
a
Force
and
Vertue
which
is
Almighty
,
Immense
,
and
at
the
same
time
always
Vigilant
and
Attentive
to
Enlighten
our
Desires
and
our
Wills
,
to
Obey
him
exactly
:
And
there
is
none
but
God
alone
who
can
have
all
these
Characters
,
and
all
these
Attributes
of
Force
,
of
Immensity
,
of
Infinite
Light
or
Vigilance
.
There
is
nothing
more
certain
,
and
we
have
it
by
the
same
unquestionable
Certainty
,
That
God
,
who
from
the
Occasion
of
the
Impressions
made
by
the
External
Objects
,
or
by
the
Internal
Humors
upon
the
Body
,
Acts
perpetually
upon
our
Souls
,
to
Enlighten
them
,
and
to
Affect
them
with
the
divers
Sentiments
wherewith
they
are
Affected
,
Acts
also
perpetually
upon
our
Bodies
,
for
to
move
them
upon
the
Occasion
of
the
Desires
,
or
of
the
Will
of
the
Soul
;
and
if
it
should
so
fall
out
,
that
from
this
alone
should
result
the
Union
of
our
Souls
and
our
Bodies
,
it
would
be
easie
for
us
to
conceive
the
manner
how
our
Souls
Are
in
our
Bodies
.
Let
us
see
then
if
we
can
make
it
appear
,
That
from
this
double
Action
of
God
,
from
his
Action
upon
the
Souls
upon
the
Occasion
of
the
Body
,
and
from
his
Action
upon
the
Bodies
upon
the
Occasion
of
the
Souls
,
the
Union
of
these
two
Parts
of
our
Being
doth
result
.
We
have
,
if
you
take
notice
of
it
,
cut
off
many
false
Idea's
,
which
a
Man
commonly
hath
of
the
Inclinations
,
of
the
Proprieties
,
and
of
the
Faculties
of
our
Souls
,
of
their
Proportion
with
the
Body
,
and
of
the
manner
how
they
move
their
Bodies
:
And
that
is
not
done
without
design
,
or
to
no
purpose
;
for
with
so
many
false
Idea's
,
so
evidently
contrary
to
the
Idea
which
our
Interior
Sentiment
gives
us
of
our
Souls
,
and
of
their
Spiritual
Nature
,
it
were
impossible
to
conceive
the
manner
how
they
Are
in
our
Bodies
,
and
how
they
Operate
there
;
but
if
we
continue
to
follow
the
living
Light
which
hath
conducted
us
hitherto
,
which
is
the
Notion
of
our
Soul
as
of
a
Spiritual
Nature
,
whereof
we
have
so
intimately
the
Certainty
,
and
the
Experience
of
that
Supream
Power
which
Acts
perpetually
upon
the
Soul
from
the
Occasion
of
the
Body
,
and
upon
the
Body
from
the
Occasion
of
the
Desires
and
the
Wills
of
the
Soul
,
it
will
be
easie
for
us
to
form
a
just
and
exact
Idea
thereof
.
That
our
Souls
are
not
in
our
Bodies
,
but
as
they
are
united
to
our
Bodies
.
We
commonly
conceive
the
manner
how
our
Souls
Are
in
our
Bodies
,
under
the
Idea
of
Union
;
and
tho'
we
have
not
been
accustom'd
to
say
of
one
onely
of
the
united
Parts
,
that
it
is
in
the
other
,
and
that
we
do
not
speak
very
regularly
,
when
we
say
that
the
most
noble
and
ruling
Part
is
in
the
less
;
we
must
not
change
the
Language
of
Men
,
we
must
let
them
say
that
our
Souls
are
in
our
Bodies
,
tho'
they
are
but
united
there
,
and
the
Body
is
rather
contained
than
containing
,
since
the
Soul
is
the
principal
Part
,
and
that
which
keeps
the
uppermost
place
in
the
Assembly
which
unites
them
;
We
must
let
People
speak
as
they
please
,
but
we
must
here
nevertheless
cut
off
the
false
Idea's
which
spring
up
,
and
are
form'd
upon
the
occasion
of
these
Popular
Expressions
.
The
Word
of
Union
of
the
Soul
and
Body
,
gives
occasion
at
first
(
if
we
do
not
take
heed
to
it
)
to
the
Imagination
,
of
conceiving
the
Soul
after
a
Corporeal
manner
;
for
as
we
see
none
but
Corporeal
Unions
,
so
we
go
about
at
first
to
conceive
the
Soul
united
to
the
Body
,
as
if
she
her self
were
Body
:
And
as
we
conceive
the
things
,
which
we
say
are
in
others
,
limited
by
their
Circumference
,
and
adjusted
to
their
Extent
,
and
to
their
Grandeur
,
we
go
about
also
at
first
to
conceive
the
Soul
as
shut
up
within
the
Circumference
of
Body
;
but
we
must
cut
off
all
these
Idea's
,
because
they
are
Acts
of
the
Imaginative
Faculty
,
by
which
we
would
conceive
the
Soul
under
a
Corporeal
Form
and
Image
;
She
who
is
only
Intelligible
,
and
no
ways
Imaginable
.
But
that
we
may
go
surely
in
the
way
of
Truth
,
and
of
just
and
true
Idea's
of
things
,
we
must
remember
,
that
when
we
speak
of
our
Souls
,
we
remove
far
from
us
all
Corporeal
Idea's
.
Thus
we
will
say
that
the
Soul
is
in
the
Body
,
but
we
will
take
care
not
to
conceive
it
,
for
all
that
,
as
truly
and
properly
contain'd
in
the
Body
;
We
will
say
that
she
is
united
to
the
Body
,
but
we
will
not
conceive
her
as
pour'd
into
,
and
mingl'd
with
the
Body
,
or
as
adjusted
to
its
Extent
by
a
Co-extension
and
Immediation
of
Greatness
,
of
Figure
,
or
of
Substance
;
But
see
here
how
we
ought
to
conceive
it
.
Let
us
first
of
all
consider
what
the
Body
is
.
What
the
Body
is
.
The
Body
is
a
Portion
of
the
common
Matter
of
the
World
,
united
by
an
intimate
Contiguity
to
all
the
rest
of
the
visible
World
,
dispos'd
and
rang'd
through
a
marvellous
meeting
together
of
Bones
,
of
Nerves
,
of
Membranes
,
of
Cartilages
,
of
Arteries
,
of
Veins
,
of
Muscles
,
of
Bowels
and
of
Flesh
,
in
a
Structure
full
of
Harmony
,
whereby
all
the
Parts
are
united
to
one
common
Center
,
which
is
the
Brain
,
wrapt
up
in
Membranes
,
and
distributed
and
divided
into
its
diverse
Compartments
proper
to
receive
and
to
retain
the
Traces
and
the
Impressions
which
the
other
Bodies
which
environ
it
,
make
perpetually
upon
it
,
and
proper
likewise
to
determine
all
the
Muscles
and
all
the
Members
,
every
one
to
the
Movement
for
the
which
it
is
destin'd
,
when
they
themselves
come
to
be
determin'd
.
That
neither
our
Souls
do
come
of
themselves
to
lay
hold
on
the
Body
,
nor
do's
the
Body
cause
the
Soul
to
descend
;
but
it
is
God
who
assembles
them
together
.
There
you
see
how
I
conceive
the
Body
;
And
whereas
we
have
conceived
the
Soul
as
a
Nature
purely
.
Spiritual
,
capable
of
Perceiving
,
of
Knowing
and
of
Willing
;
We
have
no
more
to
do
,
than
to
see
how
this
Spiritual
Nature
can
become
united
to
that
Terrestrial
Structure
.
Whereupon
the
first
thing
that
is
to
be
conceiv'd
,
is
,
That
neither
the
Body
can
lay
hold
on
the
Soul
,
or
draw
it
to
it
,
for
to
subject
it
,
and
for
to
shut
it
up
;
Nor
can
the
Soul
on
its
side
neither
be
driven
by
any
Inclination
,
to
become
pour'd
upon
the
Body
,
nor
become
ty'd
there
of
it self
,
by
its
Choice
and
Good
liking
,
as
being
to
be
so
ill
match'd
.
We
must
therefore
comprehend
before
all
things
,
that
these
two
Parties
,
and
these
two
so
far
distant
Natures
,
do
neither
of
themselves
,
by
consent
,
and
by
an
appointed
Rendezvous
,
assemble
,
nor
by
Chance
do
they
meet
together
;
but
that
it
is
the
Infinite
Power
(
which
Governs
the
World
,
and
which
would
have
it
be
adorn'd
by
the
Beauty
of
this
so
rare
and
singular
a
Work
)
which
,
as
Faith
teacheth
,
and
all
the
World
conceiveth
,
brings
them
together
,
and
assembles
them
,
and
makes
all
the
Union
that
is
between
them
.
St.
Augustin
most
solidly
observes
,
That
God
makes
three
Functions
for
our
sakes
,
That
of
the
Creator
of
the
Matter
of
our
Bodies
,
and
of
the
Substance
of
our
Souls
;
That
of
the
Author
of
the
Structure
and
Organisation
of
our
Bodies
;
And
lastly
,
That
of
the
Principle
of
the
Union
of
the
two
Parties
,
and
of
the
two
Natures
,
which
compose
Us
,
Creator
,
Fictor
,
Unitor
.
He
is
as
essentially
the
efficient
and
immediate
Principle
of
the
Union
of
our
Souls
,
and
of
our
Bodies
,
as
he
is
of
the
Structure
of
the
Body
,
and
of
the
Creation
of
the
Soul
;
There
is
no
other
Power
in
the
World
,
that
can
shut
up
this
Immaterial
,
Immortal
and
Eternal
Nature
,
within
that
Terrestrial
and
Carnal
Structure
.
This
is
a
certain
Truth
,
we
read
it
in
our
own
proper
Sentiments
,
and
in
the
infallible
Light
of
the
notion
of
the
Soul
and
of
the
Body
;
and
there
is
nothing
in
the
World
more
undoubtable
than
this
Principle
,
That
it
is
God
that
unites
our
Souls
to
our
Bodies
,
and
I
believe
no
Man
will
disagree
with
it
;
and
the
Question
is
not
Whether
he
doth
it
,
but
How
he
doth
it
.
CHAP.
IX
.
How
God
can
assemble
and
unite
the
Soul
and
the
Body
.
GOD
cannot
without
doubt
,
Unite
these
two
so
opposite
Natures
,
but
in
such
a
manner
,
that
they
may
be
United
and
Assembled
;
so
that
we
must
see
first
of
all
,
how
a
Spirit
and
a
Body
may
be
Assembled
and
United
.
Men
fall
into
a
thousand
Errors
upon
this
matter
,
and
all
these
Errors
happen
,
because
they
will
apply
the
Idea
,
which
they
have
of
the
Union
of
two
or
more
Bodies
,
to
the
Union
of
the
Soul
and
Body
;
which
is
the
greatest
mistake
in
the
World
,
and
the
entire
Subsersion
of
Reason
and
good
Sense
;
for
it
is
evident
,
that
the
Union
of
a
Spirit
with
a
Spirit
,
cannot
be
conceived
by
the
Idea
of
the
Union
of
a
Body
with
a
Body
;
so
likewise
,
the
Union
of
a
Spirit
with
a
Body
,
cannot
be
comprehended
by
the
Idea
,
which
we
have
of
the
Union
of
two
Bodies
.
We
must
shun
this
defect
and
disorder
,
and
give
attention
to
this
certain
and
infallible
Rule
,
That
Union
being
a
Relation
of
one
thing
to
another
,
it
follows
,
that
she
must
change
the
Nature
and
the
Idea
,
according
to
the
Nature
of
the
Things
which
are
United
;
and
thus
to
conceive
an
Union
of
a
Spirit
and
a
Body
,
we
must
comprehend
wherein
and
whereby
these
two
Natures
may
be
united
.
How
two
Spirits
may
be
united
.
That
we
may
well
form
an
Idea
thereof
,
We
must
first
of
all
conceive
the
Union
of
two
Spirits
;
for
when
we
shall
have
comprehended
how
two
Spirits
may
be
united
,
we
shall
with
much
more
ease
comprehend
the
Union
of
a
Bound
dy
a
Spirit
.
If
we
give
good
attention
thereto
,
we
shall
find
that
there
being
nothing
in
a
Spiritual
Nature
,
but
Knowledge
,
Sentiment
and
Will
(
for
there
is
nothing
precisely
,
but
That
which
we
know
in
Spiritual
created
Natures
)
It
is
impossible
to
conceive
the
Union
of
two
Spirits
,
otherwise
than
by
the
Union
of
their
Thoughts
,
of
their
Sentiments
,
and
of
their
Wills
.
Things
cannot
be
united
,
but
by
that
which
is
in
them
,
and
there
being
nothing
in
Spirits
,
but
this
triple
ground
of
the
Faculty
of
Thinking
,
or
of
Knowing
,
of
the
Faculty
of
Perceiving
,
which
is
it self
a
manner
of
the
Faculty
of
Knowing
;
And
lastly
,
Of
the
faculty
of
Willing
,
and
freely
determining
themselves
:
It
is
clear
,
that
two
Spirits
cannot
be
united
,
but
by
the
Faculties
,
and
by
the
Acts
and
Faculties
of
Thinking
,
Perceiving
,
and
of
Willing
.
That
which
makes
precisely
the
Union
of
two
Spirits
.
But
this
is
not
enough
to
have
found
and
conceived
,
that
two
Spirits
cannot
be
united
,
but
by
their
Faculties
of
Thinking
,
of
Knowing
,
and
of
Willing
;
we
must
see
also
wherein
the
Union
of
the
two
Faculties
of
Thinking
,
and
the
two
Faculties
of
Perceiving
,
and
of
the
two
Faculties
of
Willing
,
may
consist
.
Wherein
then
may
this
Union
consist
?
It
cannot
without
doubt
consist
,
but
in
the
mutual
respective
and
reciprocal
dependence
of
the
Faculties
and
their
Acts
:
If
we
conceive
that
an
Angel
thinks
necessarily
,
as
often
as
another
Angel
thinks
,
that
he
hath
a
Sentiment
of
Pleasure
and
of
Pain
,
of
Joy
or
of
Sadness
,
as
often
as
the
other
is
sad
or
rejoyces
;
That
he
hath
a
motion
of
love
or
of
hatred
,
as
often
as
the
other
loves
or
hates
:
We
shall
conceive
without
doubt
,
these
two
Angels
united
,
and
united
in
an
Hypostatical
Union
,
or
in
Unity
of
Person
,
and
in
a
Substantial
and
Physical
Union
,
especially
if
this
dependence
of
Thought
,
of
Sentiment
,
and
of
Will
,
be
of
the
one
side
mutual
and
reciprocal
,
and
on
the
other
,
not
voluntary
and
arbitrary
,
but
necessary
and
forced
,
caused
by
a
Superior
Power
,
which
leaves
them
not
the
liberty
of
breaking
the
Band
of
this
mutual
dependence
.
This
mutual
,
and
not
arbitrary
dependence
,
caused
by
that
Empire
,
and
that
Physical
Action
of
a
Superior
Power
,
will
so
unite
these
two
Spirits
,
that
it
will
be
no
longer
a
simple
Angel
,
but
a
Compositum
wholly
Spiritual
of
two
Angels
,
which
will
make
no
more
than
one
single
Whole
in
two
individual
Substances
,
altogether
distinct
:
Such
a
mutual
dependance
,
makes
precisely
all
the
Physical
Union
that
can
be
,
betwixt
two
Spirits
;
since
cutting
off
all
other
Ideas
,
by
that
alone
these
two
Angels
will
be
comprehended
to
be
united
,
and
not
conceiving
That
,
though
we
may
conceive
other
Things
between
these
two
Angels
,
It
will
however
be
impossible
to
conceive
them
United
,
for
it
is
impossible
to
conceive
any
other
Thing
,
whereby
two
Spirits
may
be
united
;
we
must
not
here
imagine
Embracings
,
Penetration
,
Minglings
,
Extensions
,
or
Adjustments
of
Magnitude
or
of
Quantity
.
Wherein
the
union
of
a
Spirit
,
and
a
Body
may
consist
.
It
is
in
that
precisely
,
that
the
Union
of
two
Spirits
can
consist
,
and
it
is
easie
to
conceive
thereupon
the
Idea
of
the
Union
of
a
Body
and
of
a
Spirit
;
for
if
we
conceive
a
Mutual
and
Reciprocal
Dependence
,
caused
by
the
Physical
Action
of
a
Superior
Power
,
between
the
movements
of
that
Structure
of
Bone
,
of
Flesh
,
and
of
Nerves
,
which
we
call
Humane
Body
;
And
between
the
Thoughts
,
the
Sentiments
,
the
Wills
,
or
desires
of
a
Spirit
;
we
conceive
this
Spirit
and
this
Body
united
,
and
as
making
no
more
than
one
single
Whole
,
and
one
single
Person
.
Whatsoever
other
Things
we
may
fancy
to
our selves
,
we
can
never
thereby
at
all
,
conceive
a
Spirit
united
to
a
Body
;
but
in
the
moment
that
we
have
conceived
that
Thing
only
,
we
have
conceived
them
United
:
For
what
is
it
to
be
United
,
but
to
be
One
;
but
to
become
one
and
the
same
Whole
?
And
who
sees
not
,
that
all
This
Results
from
the
Mutual
Dependence
of
the
Operations
of
a
Soul
,
and
of
the
Motions
of
the
Body
?
Let
Us
not
then
go
about
to
make
impossible
Efforts
of
Imagination
,
for
to
conceive
the
Union
of
the
Soul
with
the
Body
,
by
a
kind
of
a
Co-extension
or
Local
Circumscription
of
the
Soul
with
the
Body
,
by
a
Kind
of
Mingling
,
of
Penetration
,
of
Confusion
,
and
Immediation
,
by
an
adjustment
of
Figure
,
and
Magnitudes
,
&c.
All
this
would
be
well
,
between
Body
and
Body
;
but
concerning
the
Union
of
a
Spiritual
Nature
,
with
a
Corporal
Structure
of
Flesh
,
of
Bones
,
of
Muscles
of
Nerves
;
all
these
material
Ideas
ought
to
be
removed
and
banished
a
great
way
off
.
God
was
pleased
to
do
himself
honor
,
by
this
admirable
Composition
of
Spirit
,
and
of
Body
;
and
having
found
that
it
was
agreeable
to
his
Dignity
of
Universal
Cause
,
to
tie
together
the
determination
of
Ideas
(
by
the
which
,
he
was
willing
that
we
should
by
little
and
little
,
and
successively
be
Enlightned
)
to
the
diversity
of
Impressions
,
which
should
be
made
upon
our
Brain
,
by
the
divers
Objects
which
should
strike
upon
it
;
and
to
tie
together
the
Determination
of
divers
Sentiments
(
by
the
which
he
was
willing
,
that
we
should
be
Advertised
by
way
of
Instinct
,
of
that
which
should
be
good
or
evil
to
our
Body
)
to
divers
Impressions
which
should
affect
it
;
he
hath
Established
this
mutual
Relation
,
That
when
these
Impressions
are
received
in
the
Body
,
there
is
so
soon
,
and
at
the
same
time
,
by
his
infinite
Efficacy
,
conformable
Sentiments
and
Ideas
,
which
are
determined
in
the
Soul
,
and
on
the
contrary
,
as
often
as
there
is
in
the
Soul
,
Thoughts
,
and
Sentiments
,
or
Wills
,
that
require
that
the
Body
should
be
moved
,
if
its
Structure
be
well
disposed
,
the
Motion
is
by
the
same
Efficacy
of
his
infinite
Power
,
determined
in
the
Body
.
The
Creator
hath
thought
fit
to
conserve
thereby
,
the
Dignity
of
the
Universal
Cause
,
and
to
unite
our
Souls
to
all
the
Visible
World
,
in
tying
Them
to
a
particular
Body
,
by
a
Physical
and
Substantial
Union
.
Our
Souls
lose
something
thereby
,
even
very
much
of
their
Natural
Liberty
,
but
they
conserve
some
Character
of
their
Grandeur
,
by
the
Immensity
,
by
which
their
Union
with
the
Body
renders
them
present
to
all
the
Immensity
of
the
Universe
;
since
by
the
contiguity
of
all
Bodies
,
which
compose
the
World
,
without
any
interruption
of
vacuity
,
they
continually
receive
a
Thousand
and
a
Thousand
divers
Ideas
,
from
all
its
parts
,
in
proportion
as
they
come
,
(
which
they
continually
do
by
their
Motions
,
or
by
their
Fluxes
)
Either
to
strike
or
to
affect
some
one
of
the
Parts
of
our
Body
.
This
Decision
ought
to
pass
for
a
Demonstration
.
I
will
not
stay
here
to
prove
that
it
is
God
the
Author
of
Nature
,
or
acting
as
Universal
Cause
,
who
makes
,
and
who
entertains
by
his
continual
Action
,
this
Mutual
Dependence
,
and
this
Reciprocal
Relation
:
Since
besides
,
that
I
have
already
let
you
see
clearly
,
That
it
is
He
alone
,
who
can
be
the
immediate
and
efficient
Principle
and
Cause
of
the
Union
of
our
Souls
and
of
our
Bodies
,
because
the
Body
can
neither
subject
the
Soul
to
be
united
to
it
,
nor
can
the
Soul
be
willing
to
submit
to
the
Body
,
which
humbleth
and
constraineth
it
:
I
have
moreover
proved
very
evidently
,
That
none
but
God
alone
can
give
to
the
Soul
,
the
Sentiments
and
Ideas
which
she
hath
,
from
the
occasion
of
the
Impressions
which
are
made
upon
the
Body
,
by
other
Bodies
,
which
environ
Us
,
and
which
Act
perpetually
upon
Us.
This
continual
Action
of
the
Author
of
Nature
,
who
Enlightens
Us
by
the
Ideas
,
which
we
receive
upon
the
occasion
of
that
Impression
of
exterior
Objects
,
and
who
affectionates
Us
to
the
Conservation
of
the
Body
,
by
the
agreeable
or
disagreeable
Sentiments
which
he
gives
Us
,
for
to
make
Us
know
by
way
of
Instinct
,
that
which
is
profitable
or
hurtful
to
the
Conservation
of
our
Bodies
,
and
of
Human
Species
;
This
Action
I
say
,
joyned
to
that
,
by
which
he
Moves
our
Bodies
,
when
our
Thoughts
and
our
Wills
require
it
,
is
properly
the
Action
,
by
the
which
He
unites
our
Bodies
to
our
Souls
,
and
our
Souls
to
our
Bodies
;
This
is
the
active
or
actual
Union
;
This
is
what
the
Schools
call
the
Unitive
Action
of
God
,
which
joyned
to
the
immutable
Decree
and
Will
,
by
the
which
he
hath
determined
to
continue
it
,
so
long
as
the
Structure
of
the
Body
shall
subsist
,
makes
in
the
Soul
and
in
the
Body
,
that
Estate
of
Union
which
we
call
Passive
and
formal
Union
.
Against
them
who
say
that
this
is
to
have
recourse
to
a
Miracle
.
And
you
must
not
come
here
again
,
to
say
that
it
is
a
manner
very
easie
to
explain
every
thing
by
a
Miracle
,
and
to
call
God
to
the
support
of
our
Ignorance
;
For
so
far
it
is
from
being
contrary
to
Rules
,
to
make
God
the
Author
of
our
Union
with
the
Body
,
That
this
is
the
first
Rule
of
good
Reasoning
,
That
we
acknowledge
the
Cause
and
the
Principle
in
the
Effect
,
and
to
see
that
God
alone
can
unite
two
Natures
so
opposite
and
disproportionate
,
as
are
Spirit
and
Body
,
as
he
only
can
Create
them
:
Moreover
,
so
far
it
is
from
having
recourse
to
Miracles
,
That
it
is
on
the
contrary
,
to
reduce
the
Thing
to
all
Common
Laws
,
to
say
,
that
it
is
God
the
Author
of
Nature
,
the
necessary
Principle
of
this
Union
,
who
,
that
he
may
conserve
this
Dignity
of
Universal
Cause
,
establishes
in
the
divers
Modifications
of
a
certain
Part
of
the
Body
,
the
occasional
Cause
of
the
Idea's
,
and
of
the
Sentiments
of
the
Soul
,
which
is
the
most
Regular
manner
of
Acting
,
The
most
Natural
and
most
conformable
to
his
ordinary
manner
of
Acting
,
and
by
consequence
,
the
most
contrary
to
Miracle
,
which
is
not
,
but
when
God
changes
his
ordinary
manner
of
Acting
,
and
departs
from
his
general
Will
.
The
Action
whereby
God
preserves
the
Union
,
is
continual
.
As
to
the
rest
,
let
us
not
fear
that
God
is
too
much
Employed
,
and
hath
too
many
Affairs
,
than
continually
to
entertain
This
Union
by
his
perpetual
Action
,
multiplied
and
diversified
into
so
many
Manners
,
in
determining
so
many
Sentiments
and
Thoughts
,
or
Idea's
on
one
part
in
the
Souls
,
and
so
many
Motions
on
the
other
part
in
the
Bodies
to
the
Souls
liking
;
for
this
Supream
Agent
,
who
Animates
,
and
who
Essentially
moves
the
Universe
,
who
gives
Life
to
every
Thing
that
Lives
,
Motion
to
every
Thing
that
is
Moved
,
Thought
to
every
Thing
that
Thinks
,
and
Light
to
every
Thing
that
is
Enlightned
,
is
in
no
wise
incumbred
by
so
much
Action
:
It
is
on
the
contrary
,
his
Essence
and
his
Nature
to
Act
thus
continually
,
and
to
be
Equally
the
Soul
of
the
Corporeal
,
as
well
as
of
the
Intelligible
World
,
to
be
equally
applyed
to
the
one
and
to
the
other
;
To
the
one
for
to
Entertain
and
direct
its
Motions
,
to
the
other
for
to
Englighten
all
its
Thoughts
,
and
to
Determin
its
Sentiments
,
or
its
sensible
Modifications
:
Pater
meus
usque
modo
operatur
.
As
God
conserves
Things
by
a
new
Creation
,
renew'd
every
Instant
,
or
to
say
better
,
always
continued
,
so
he
Entertains
the
Union
of
Souls
and
Bodies
,
by
that
continual
Application
which
he
hath
of
Acting
on
one
part
on
the
Souls
,
in
Enlightning
them
diversly
from
the
occasion
of
Impressions
,
which
external
Objects
,
or
the
internal
Course
of
the
Animal
Spirits
,
make
continually
in
our
Brains
;
and
on
the
other
part
upon
Bodies
,
in
determining
their
Motions
according
to
the
occasion
of
the
Thoughts
of
the
Sentiments
,
and
of
the
Wills
of
the
Soul
.
Union
can
be
nothing
else
.
Let
us
not
fear
then
,
Let
us
not
at
all
fear
,
that
God
is
fatigued
with
so
grand
an
Exercise
,
nor
that
it
is
unworthy
of
him
,
to
be
thus
always
Employed
upon
Nature
,
and
upon
his
Workmanship
;
since
it
is
on
the
contrary
,
not
only
his
Pleasure
and
his
Glory
,
but
the
Essential
Act
of
his
Supream
Nature
also
;
But
let
Us
comprehend
that
no
other
Idea
can
make
Us
conceive
the
Union
of
our
Souls
with
our
Bodies
:
For
let
us
not
believe
that
the
Body
and
the
Soul
can
be
united
like
two
Liquors
,
or
like
two
Metals
,
which
are
melted
one
with
the
other
;
Let
us
not
conceive
that
this
Union
can
be
made
like
the
Union
of
Bodies
to
Bodies
,
which
are
made
either
by
an
unctuous
or
viscous
humor
,
which
binds
the
Parts
of
them
together
,
or
by
Nails
,
Pegs
and
Joynts
;
Let
Us
not
imagine
here
any
Thing
that
is
material
;
Let
Us
cut
off
every
Thing
which
presents
it self
Corporeal
to
our
Spirit
;
Let
Us
conceive
precisely
this
mutual
and
necessary
Dependence
,
and
having
conceived
thereby
the
Union
of
our
Souls
and
of
our
Bodies
,
We
shall
find
that
we
have
comprehended
the
manner
,
how
our
Souls
are
in
our
Bodies
.
They
are
not
there
by
a
Local
and
Corporeal
Circumscription
;
They
are
not
there
as
Liquor
is
in
the
Vessel
,
as
the
Bird
is
within
the
Nest
,
or
in
his
Cage
,
or
as
the
Body
is
in
the
Air
,
which
environs
it
;
They
are
there
as
God
is
in
the
World
,
in
which
we
must
so
conceive
Him
,
as
that
we
must
conceive
Him
,
saith
St.
Augustin
,
much
more
containing
than
contained
;
Let
us
remember
,
that
tho
the
Nature
of
the
Soul
is
a
Spiritual
Nature
,
which
doth
as
essentially
exclude
Local
Extention
,
and
by
consequence
,
all
sorts
of
Idea's
of
Local
Presence
,
such
as
we
commonly
conceive
under
the
Corporeal
Immages
of
Immediation
of
Proportion
,
and
of
Co-extention
of
Substances
,
as
it
doth
essentially
include
the
Grounds
,
and
the
Acts
of
the
knowing
Faculty
:
Bodies
have
their
proper
fashion
of
Being
within
Places
,
and
Spirits
have
theirs
likewise
.
There
is
nothing
of
likeness
between
the
one
and
the
other
;
And
from
the
moment
that
you
shall
conceive
the
manner
how
a
Spirit
is
within
a
Place
,
by
any
thing
resembling
the
manner
,
how
do
you
conceive
that
Bodies
are
in
their
Places
?
Say
,
and
hesitate
not
,
that
you
deceive
your selves
,
since
you
confound
the
Things
of
the
World
,
which
are
most
distinct
,
and
by
confounding
Them
,
you
subvert
and
destroy
both
Corporeal
and
Spiritual
Nature
.
The
Doctrin
of
Thomas
Aquinas
.
Thomas
Aquinas
saith
very
well
,
that
Spirits
are
not
in
Bodies
,
or
in
a
Corporeal
Spirit
,
but
in
two
manners
;
Either
by
the
Action
which
they
exercise
upon
certain
Bodies
,
or
certain
Corporeal
Spaces
;
Or
by
the
Action
which
they
suffer
,
and
which
they
receive
upon
the
Occasion
of
certain
Bodies
;
which
is
the
manner
how
the
Devils
are
in
the
Fire
of
Hell
,
whose
Motion
they
determine
by
the
Empire
of
their
Will
,
upon
the
Occasion
where
of
they
are
penetrated
with
an
intimate
Sentiment
of
Burning
by
the
Supream
Power
and
Justice
which
punishes
them
.
This
Idea
of
Thomas
Aquinas
is
just
and
exact
,
and
it
is
thus
we
ought
to
conceive
that
our
Souls
are
in
our
Bodies
;
They
are
not
there
but
because
they
have
the
greatest
part
of
their
Thoughts
and
of
their
Idea's
,
and
all
their
Sentiments
of
Pleasure
and
of
Pain
,
by
the
Occasion
of
the
Body
;
and
because
that
they
Act
upon
the
Body
by
the
Action
of
their
Will
,
which
removes
them
and
moves
them
in
the
manner
that
hath
been
said
already
.
They
are
no
otherwise
in
the
Body
:
Every
thing
that
we
shall
conceive
beyond
this
,
will
be
False
,
Contradictory
,
Impossible
,
and
Chimerical
;
they
will
only
be
Corporeal
Images
,
of
which
there
is
not
any
one
that
can
agree
to
the
Soul
,
and
to
the
manner
how
she
is
in
the
Body
:
For
it
is
with
the
manner
how
the
Soul
is
in
the
Body
,
as
it
is
with
the
Soul
it self
;
we
cannot
comprehend
it
,
as
often
as
we
conceive
it
by
Imagination
;
what
Corporeal
Image
soever
we
may
make
of
it
,
under
what
Material
Form
soever
we
may
conceive
it
,
it
is
not
at
all
the
Soul
that
we
do
conceive
.
And
it
is
the
same
with
the
manner
how
the
Soul
is
in
the
Body
;
From
the
moment
that
we
imagine
it
,
it
is
no
more
That
which
we
imagine
it
;
for
to
imagine
,
is
to
conceive
under
a
Corporeal
Form
and
Image
,
and
it
is
impossible
to
conceive
any
thing
Corporeal
in
the
Soul
,
either
in
the
Foundation
and
Substance
,
or
in
the
Accidents
of
it
.
The
manner
how
the
Soul
is
in
the
Body
,
is
altogether
as
Spiritual
,
as
is
the
Substance
of
the
Soul
.
And
all
these
Idea's
which
conceive
the
manner
how
the
Soul
is
in
the
Body
,
with
any
Resemblance
with
the
manner
how
Bodies
are
in
Corporeal
Spaces
,
are
False
,
Chimerical
,
and
Monstrous
Idea's
,
because
they
conceive
the
Soul
as
Corporeal
.
In
what
part
the
Soul
is
,
and
whether
it
be
in
all
the
Body
.
If
it
be
demanded
after
this
,
In
what
part
of
the
Body
the
Soul
is
,
or
Whether
she
is
in
all
the
Body
?
The
Question
will
not
be
difficult
to
resolve
,
because
there
needs
no
more
than
to
apply
the
Principle
of
Thomas
Aquinas
,
of
the
manner
how
Spirits
are
in
Places
;
because
it
will
make
us
easily
to
comprehend
without
any
Corporeal
Image
or
Material
Imagination
,
That
all
the
Soul
is
in
all
the
Body
,
and
all
of
it
in
all
the
Essential
and
Integral
Parts
of
the
Body
,
as
God
is
all
in
all
the
World
,
and
in
all
the
Parts
of
the
World
;
not
by
that
Co-extension
,
and
and
Local
Chimerical
Presence
,
which
gross
Spirits
do
imagine
,
but
by
the
Intimate
Presence
of
his
Sovereign
Essence
,
Essentially
Operating
in
all
the
World
,
and
in
all
the
Parts
of
the
World
.
We
must
say
the
same
of
the
Soul
,
that
it
is
in
all
the
Body
,
by
the
Relation
of
its
Dependence
and
Activity
.
But
this
do's
not
hinder
but
that
we
may
say
,
That
she
is
more
properly
and
more
particularly
in
the
Brain
,
since
it
is
by
that
Part
that
the
Action
of
the
Soul
upon
the
Body
immediately
commences
,
and
that
all
the
Action
of
the
Body
upon
the
Soul
terminates
wholly
in
that
Part
;
as
it
sensibly
appears
by
that
which
interrupts
and
suspends
the
Action
of
the
Soul
upon
the
Body
,
and
the
Action
of
the
Body
upon
the
Soul
:
For
as
often
as
it
happens
,
that
the
Action
of
the
Body
upon
the
Soul
is
interrupted
,
it
is
because
there
is
some
relaxation
,
or
some
obstruction
in
some
of
the
Nerves
,
which
hinders
the
Motion
from
being
continu'd
in
the
Part
affected
of
the
Body
as
far
as
the
Brain
;
and
when
the
Action
of
the
Soul
upon
the
Body
is
interrupted
,
as
when
the
Soul
would
move
the
Paralytick
Foot
,
but
cannot
at
all
move
it
:
It
is
likewise
because
the
Motion
which
begins
always
by
the
Brain
,
or
by
the
determination
of
the
Nerves
,
which
have
their
Origine
in
the
Brain
,
or
if
you
will
,
by
that
most
subtile
Portion
of
the
Blood
,
which
we
call
Animal
Spirits
,
cannot
be
continu'd
so
far
as
to
that
diseased
Part.
But
after
having
Explain'd
the
manner
how
our
Souls
Are
in
our
Bodies
,
which
gives
us
so
lively
an
Idea
of
our
Dependence
upon
the
Supream
Being
,
and
upon
all
his
Divine
Attributes
,
we
must
now
see
how
our
Souls
Operate
in
our
Bodies
,
and
observe
all
the
Differences
of
our
diverse
Operations
,
for
the
clearing
every
thing
that
may
have
any
difficulty
,
and
require
Day
and
Light
,
for
the
better
apprehending
the
Sovereign
Per●●●
〈◊〉
of
the
Supream
Nature
;
(
the
which
Operates
continually
in
us
,
and
Rules
over
us
so
many
ways
,
in
all
our
diverse
Operations
)
and
the
Essential
Subjection
and
Limitation
of
all
created
Natures
,
which
do
in
so
many
ways
depend
upon
this
Supream
Nature
.
CHAP.
X.
What
the
Soul
doth
in
the
Body
,
and
what
it
doth
not
.
WE
observe
first
of
all
,
That
there
are
in
Us
the
Operations
or
Acts
of
the
Body
,
and
the
Operations
or
Acts
of
the
Soul
;
for
there
are
things
which
the
Body
doth
in
Us
,
and
things
which
the
Soul
doth
in
the
Body
.
This
is
a
certain
Rule
,
That
the
Soul
doth
not
do
any
thing
which
she
doth
not
perceive
that
she
doth
,
and
that
she
doth
every
thing
that
she
perceives
that
she
doth
.
Thus
we
may
say
with
Assurance
,
That
our
Souls
do
not
make
the
Digestion
in
Us
,
the
Circulation
of
the
Blood
,
the
Natural
and
purely
Animal
Respiration
in
Us
,
the
Separation
of
the
Chyle
,
which
is
the
prepar'd
Juyce
of
concocted
and
digested
Victuals
in
the
Stomach
,
together
with
the
Faeces
or
gross
Matter
which
is
discharg'd
into
the
Bowels
,
the
Motion
of
the
Heart
,
of
the
Veins
and
of
the
Arteries
,
the
Ebullitions
and
Fermentations
of
the
Blood
,
and
of
that
Matter
which
provokes
carnal
Concupiscence
.
It
is
moreover
certain
,
That
the
Souls
do
not
make
,
neither
the
Preparation
of
Spirits
,
either
Vital
or
Animal
,
nor
the
Continuation
of
the
Motion
or
of
the
Impression
of
External
Objects
,
which
are
carry'd
by
the
Nerves
,
as
by
little
well
stretch'd
Chords
,
from
all
the
Circumference
of
the
Body
to
the
most
Integral
part
of
the
Brain
,
as
to
the
common
Center
of
all
its
Structure
and
all
its
Organization
,
nor
the
retracement
of
Objects
which
is
made
in
the
bottom
of
the
Eye
in
the
Retina
,
or
that
which
is
made
in
that
part
of
the
Brain
which
is
the
Organ
of
that
which
we
call
the
Common
and
Internal
Sense
;
It
is
sure
that
they
do
not
make
the
Relaxation
of
the
Muscles
and
of
the
Nerves
,
which
cause
the
Tympanum
to
be
relaxed
,
with
all
the
Nerves
which
serve
to
Hearing
,
and
the
Optick
Nerves
which
serve
to
the
Sight
,
from
whence
Sleep
comes
;
That
they
do
not
cause
Fevers
,
the
Stone
,
the
Gout
,
the
Cholique
,
the
Bloody-Flux
,
Palsies
,
Obstructions
,
Apoplexies
,
and
Diseases
in
general
:
Our
Souls
do
nothing
of
all
this
,
these
are
the
Acts
of
the
Body
,
or
its
Alterations
,
and
its
Passions
;
for
altho'
the
Perception
and
the
Sentiments
of
the
Soul
do
accompany
some
one
of
these
Effects
,
she
feels
and
perceives
them
in
such
a
manner
,
that
she
perceives
at
the
same
time
that
they
go
before
and
precede
her
Sentiments
and
her
Perception
;
and
that
being
so
,
she
doth
not
at
all
Cause
them
;
Much
better
doth
she
perceive
that
she
hath
Essentially
the
Empire
over
every
thing
that
she
doth
,
and
that
she
hath
none
at
all
over
all
these
things
.
That
our
Souls
do
not
Operate
out
of
themselves
,
but
by
Will
;
and
cause
not
in
Us
neither
Heat
nor
Digestion
,
nor
any
Corporeal
Effect
.
There
are
some
who
conceive
our
Souls
as
the
Physical
and
Immediate
Causes
of
that
Heat
,
for
Example
,
which
Concocts
and
Digests
the
Meat
in
our
Stomach
,
and
which
keeps
in
our
Blood
that
degree
of
ardor
and
quickness
which
is
necessary
,
to
the
end
that
it
may
spread
abroad
the
Nourishment
,
and
maintain
Motion
in
all
the
Body
;
They
conceive
the
Soul
of
Man
as
having
formally
the
Vegetable
Faculty
which
nourishes
,
and
which
causes
the
Body
to
increase
,
by
the
which
,
as
Thomas
Aquinas
says
,
we
are
rather
Plants
than
Men
:
And
this
is
what
they
express
by
that
common
manner
of
Speaking
,
when
they
say
that
our
Souls
are
not
only
Reasonable
but
Vegetable
,
or
Vegetating
.
But
as
we
ought
not
to
conceive
or
say
any
thing
of
our
Souls
,
but
that
which
we
find
included
and
contain'd
in
the
Idea
and
Notion
which
give
us
the
Sentiment
which
we
have
of
them
,
and
that
this
is
a
certain
sure
Rule
,
by
which
we
ought
to
guide
our
Opinions
and
our
Judgments
,
Not
to
Judge
but
according
to
our
Light
,
not
finding
at
all
in
that
Idea
of
our
Soul
,
which
gives
us
that
intimate
Sentiment
which
we
have
of
it
,
that
our
Soul
hath
any
such
Vertue
to
do
it
Immediately
;
and
notwithstanding
any
other
Vertue
and
Faculty
that
she
may
have
for
it
,
we
do
not
at
all
believe
that
it
ought
to
be
attributed
to
her
.
We
experience
in
our
Soul
no
other
Power
,
nor
no
other
Vertue
upon
Body
,
than
that
of
being
able
to
move
that
Structure
of
Bone
,
of
Flesh
,
and
of
Nerves
,
which
we
call
our
Body
,
and
thereby
other
Bodies
to
which
we
do
apply
it
:
So
likewise
she
hath
not
the
Power
to
make
and
determine
all
the
Motions
of
the
Body
;
She
can
do
nothing
,
and
she
doth
nothing
(
as
hath
been
already
said
)
in
the
Vital
and
Natural
Motions
:
There
are
none
but
the
Motitions
which
we
call
Animal
or
Voluntary
,
that
she
can
determine
by
her
Empire
.
There
needs
no
other
Proof
of
this
here
,
than
that
which
we
draw
from
our
Sentiment
,
which
is
the
only
bright
and
clear
Light
which
Enlightens
us
in
the
Knowledge
of
our
Soul
;
for
we
ought
not
to
conceive
any
thing
of
her
,
but
that
which
we
Experience
of
her
,
and
that
which
evidently
follows
from
that
Experience
:
And
it
is
certain
,
that
that
Vegetating
Faculty
,
and
that
Vertue
of
Heating
the
Meat
and
the
Blood
,
is
neither
found
nor
perceiv'd
,
nor
doth
follow
from
any
thing
that
is
found
and
perceiv'd
,
in
the
Soul
.
But
besides
this
Reason
,
there
is
this
farther
evident
Conviction
that
is
drawn
from
two
Principles
,
from
a
Principle
of
St.
Augustin
,
which
is
,
That
the
Acting
or
Operating
Soul
is
always
free
,
as
the
Receiving
Soul
is
never
so
:
And
from
the
Principle
of
Essential
Certainty
which
the
Soul
hath
of
her self
,
and
of
every
thing
that
is
done
in
her
,
and
much
more
of
that
which
is
done
by
her
,
which
is
that
which
we
have
acknowledg'd
to
make
the
Foundation
or
the
Ground
of
the
Knowing
Nature
;
For
it
follows
from
these
two
Principles
,
That
if
the
Soul
was
the
Cause
of
the
Heat
of
the
Stomach
and
of
the
Blood
,
of
the
Formation
and
of
the
Distribution
of
the
Chyle
,
and
the
like
,
in
Us
,
she
would
have
Essentially
the
Sentiment
and
the
Perception
of
it
,
because
she
Essentially
perceives
every
thing
that
she
doth
;
And
not
only
the
Perception
,
but
the
Empire
,
because
she
hath
Essentially
the
Empire
over
every
thing
that
she
doth
,
as
Acting
according
to
S.
Augustin's
Observation
;
that
is
to
say
,
That
she
can
increase
or
diminish
Heat
,
That
she
can
advance
or
retard
Digestion
,
and
make
it
as
she
pleases
:
For
this
is
an
intimate
Sentiment
which
we
have
from
our selves
,
That
we
are
Free
in
the
things
that
we
have
the
Power
and
Vertue
of
doing
by
the
Active
Faculty
.
Our
Soul
perceives
her
Liberty
in
all
the
things
whereof
she
is
the
Cause
and
the
Principle
.
There
is
nothing
which
we
certainly
know
,
but
the
Soul
is
the
Active
Cause
and
the
Principle
of
it
,
of
which
she
hath
gain'd
the
Empire
either
to
do
or
not
to
do
,
as
she
pleases
.
We
have
no
more
to
do
than
to
reflect
upon
the
Faculty
which
she
hath
of
Thinking
or
of
Willing
,
and
of
Determining
her self
,
which
are
the
two
only
Active
Faculties
that
we
know
in
her
;
for
the
others
are
Passive
and
Receptive
Faculties
,
if
I
may
so
say
.
And
we
shall
see
,
that
the
Soul
hath
Essentially
the
Empire
as
well
as
the
Certainty
of
that
double
Faculty
,
and
of
all
the
Acts
which
proceed
therefrom
;
We
shall
see
that
she
suspends
her
Thoughts
and
her
Reasonings
,
That
she
puts
them
by
,
That
she
determines
and
applies
them
to
Matters
as
she
pleases
;
And
we
shall
see
that
she
is
in
the
same
manner
Mistress
of
her
Will
,
(
without
the
Motion
that
carries
her
towards
God
in
general
)
if
she
be
not
preoccupy'd
and
transported
with
some
Passion
or
other
.
Now
the
Soul
hath
neither
the
Sentiment
nor
the
Certainty
of
the
Act
and
Vertue
of
Healing
,
of
Concocting
,
and
of
Digesting
,
nor
the
Empire
over
them
;
For
neither
do
we
any
ways
perceive
that
our
Soul
Exercises
these
Functions
,
nor
have
we
Power
to
suspend
or
to
advance
them
;
if
we
had
the
Power
,
we
should
always
without
doubt
make
a
very
good
and
laudable
Digestion
,
and
we
should
always
take
heed
of
producing
in
our selves
any
excessive
Heat
;
this
would
deliver
us
from
all
the
Distempers
of
the
Bowels
,
and
from
all
the
ill
Consequences
which
follow
thereupon
.
In
my
Opinion
,
there
is
nothing
more
insupportable
than
this
gross
Idea
,
of
having
the
Soul
to
be
the
Formal
or
Physical
Cause
of
the
Heat
which
is
in
our
Bodies
,
because
that
besides
that
the
Soul
cannot
be
the
Formal
Cause
of
Heat
,
since
nothing
can
be
the
Formal
Cause
of
Heat
but
that
which
is
hot
;
Nor
likewise
can
it
be
the
Efficient
or
Physical
Cause
,
since
it
is
impossible
to
conceive
that
a
Spirit
should
produce
Heat
,
and
yet
we
not
at
all
know
in
our
Souls
any
other
Vertue
of
Operating
out
of
themselves
,
than
that
of
moving
the
Body
by
Empire
and
by
Will
,
as
hath
been
said
,
and
by
them
other
Bodies
to
whom
they
apply
themselves
:
It
is
certain
that
there
is
nothing
more
ridiculous
,
than
to
imagine
and
to
conceive
our
Soul
as
an
Enemy
to
her self
,
in
refusing
Heat
sometimes
,
even
to
a
general
Decay
and
Languishing
of
the
whole
Body
,
and
at
other
times
increasing
it
even
to
a
frightful
Conflagration
of
the
Blood
and
Humors
,
of
the
Bowels
,
and
of
all
the
Viscera
which
serve
to
keep
up
the
Life
of
the
Body
.
This
we
must
acknowledge
for
certain
and
indubitable
,
That
there
are
a
thousand
things
done
in
Us
,
which
are
only
(
if
I
may
so
say
)
but
the
Acts
of
of
the
Body
and
its
Life
.
How
there
is
a
Corporeal
Act
of
Seeing
,
Hearing
,
and
Smelling
,
which
is
alike
in
Man
and
Beast
.
This
is
extreamly
remarkable
;
for
it
follows
from
hence
,
That
as
there
is
in
Us
a
Material
Principle
of
Vegetation
,
or
a
Vegetative
Life
,
which
the
Soul
doth
not
Cause
;
so
there
is
likewise
a
certain
kind
of
Acts
,
of
Seeing
,
of
Hearing
,
of
Tasting
,
of
Smelling
,
of
Touching
,
of
Self-moving
,
or
of
Sensibility
in
the
Body
,
in
which
the
Soul
hath
not
any
part
,
to
which
she
doth
not
influence
any
thing
,
and
of
which
she
hath
not
so
much
as
a
Sentiment
:
For
when
the
Image
reflected
from
the
Superficies
of
a
Body
which
is
before
us
,
by
the
Rays
of
Light
which
result
from
all
the
Points
of
its
Exterior
Superficies
,
is
en
graven
in
that
subtle
,
thin
Web
,
form'd
in
the
bottom
of
our
Eye
,
from
the
Extremities
of
the
delicate
Threds
of
the
Optick
Nerve
,
which
makes
an
end
of
carrying
to
the
Brain
the
Material
Image
which
it
hath
receiv'd
,
the
Soul
so
far
meddles
not
at
all
;
and
this
Action
may
very
well
be
call'd
the
Act
of
Seeing
,
or
Corporeal
Vision
,
because
it
cannot
be
carry'd
into
the
Brain
,
but
it
must
there
engrave
the
Corporeal
Image
of
the
Object
which
is
before
us
,
and
it
must
affect
it
after
a
certain
particular
Fashion
,
which
is
capable
to
determine
a
Motion
either
of
Flight
or
Pursuit
,
without
the
Souls
medling
with
it
in
any
manner
,
as
we
see
every
day
happens
by
the
force
and
vehemence
of
certain
sudden
Impressions
,
which
make
us
shun
or
approach
in
spite
of
our selves
,
and
which
make
us
either
open
or
shut
our
Eye-lids
,
or
turn
to
,
or
turn
away
our
Face
,
whatsoever
Determination
we
have
to
the
contrary
.
It
is
in
the
same
manner
with
the
Acts
of
Tasting
,
Hearing
and
Moving
;
For
Odors
,
for
Example
,
being
receiv'd
through
the
Os
cribriformis
into
the
Olfactory
Nerve
,
doe
there
determine
a
Motion
which
may
lead
on
and
determine
another
in
the
Nerves
and
Muscles
,
which
answer
to
the
Olfactory
Nerve
,
without
the
Souls
medling
,
or
taking
any
part
therein
;
and
the
Body
doth
then
feel
Odor
Corporeally
,
and
moves
it self
either
by
withdrawing
or
approaching
,
according
as
the
Odor
withdraws
or
approaches
.
Noise
,
or
the
Pulsation
of
the
Air
,
causes
the
same
thing
in
the
Organ
of
Hearing
;
The
sudden
noise
of
the
Report
of
a
Pistol
,
or
of
a
sudden
Ruine
,
makes
us
flie
and
tremble
,
before
the
Soul
perceives
it
.
The
Body
hath
also
its
proper
Action
of
Tasting
and
of
Touching
,
which
precedes
that
of
the
Soul
;
And
this
is
that
which
makes
the
Sensitive
Life
and
Knowledge
proper
to
Beasts
:
It
is
very
truly
said
,
That
they
Taste
,
that
they
Understand
,
that
they
are
Sensible
,
provided
that
in
so
saying
we
do
not
at
all
understand
that
they
see
as
we
do
,
with
any
certainty
either
of
themselves
,
or
of
their
Objects
or
their
Acts.
Thus
we
may
likewise
place
in
Beasts
all
the
Passions
;
for
there
are
in
Us
Corporeal
Motions
,
which
precede
,
and
which
accompany
those
Emotions
of
our
Souls
which
we
call
Passions
.
And
as
the
Names
of
Passions
may
very
well
be
given
to
these
Corporeal
Emotions
which
are
in
our
Bodies
,
before
those
of
our
Souls
,
which
are
rais'd
up
upon
their
Occasion
,
it
is
certain
that
it
is
not
ill
said
,
That
Animals
have
Joys
,
Sorrows
,
Desires
,
&c.
since
they
have
all
the
Corporeal
Emotions
which
we
have
in
the
Resentments
of
Joy
,
of
Sorrow
,
of
Pleasure
and
of
Pain
,
with
which
our
Soul
is
agitated
.
Our
Soul
then
doth
not
either
do
any
thing
of
that
which
in
our
Senses
precedes
her
Sensation
or
her
Perception
and
Certainty
,
or
any
thing
of
that
which
precedes
in
any
part
of
the
Body
whatsoever
,
her
Emotion
,
or
her
lively
Resentment
in
her
Passions
.
The
Soul
doth
never
any
thing
but
what
is
Spiritual
,
she
never
doth
any
thing
that
is
Corporeal
.
Every
Configuration
of
Body
,
every
Emotion
of
Body
,
every
Movement
of
Body
,
is
the
proper
Act
or
Passion
of
Body
,
and
is
never
the
proper
Act
of
the
Soul
.
We
do
not
know
in
our
Soul
any
Faculty
of
Acting
out
of
her self
but
by
the
Will
;
Every
thing
that
she
doth
is
Essentially
in
her
,
she
is
not
capable
but
of
those
sorts
of
Acts
which
the
Schoolmen
call
Immanent
;
and
as
all
these
Acts
are
of
the
same
Nature
with
her
,
since
they
are
Essentially
receiv'd
in
her
,
so
no
Corporeal
Act
can
ever
be
her
proper
and
immediate
Act
;
A
Corporeal
Act
may
be
an
Act
commanded
by
her
,
but
it
can
never
be
an
Act
done
in
her
and
by
her
,
which
is
that
we
call
her
Elicite
Act
;
And
it
is
easie
for
us
by
this
Principle
,
infallibly
to
discern
what
the
Body
and
what
the
Soul
do
in
Us.
A
Rule
to
discern
what
the
Body
doth
without
any
Cooperation
with
the
Soul
,
and
what
the
Soul
doth
in
the
Body
.
This
Rule
is
certain
,
and
will
never
deceive
,
That
every
Act
by
the
which
we
formally
have
an
indubitable
Certainty
of
our selves
,
is
an
Act
and
Operation
of
the
Spirit
;
and
Every
Act
which
do's
not
bear
in
us
that
Certainty
,
but
only
makes
some
change
in
the
Humors
or
in
the
solid
Parts
of
our
Bodies
,
is
an
Act
and
Operation
of
Body
.
And
by
this
Rule
,
as
to
Sleep
,
to
Digest
,
to
have
Health
or
a
Fever
,
to
have
the
Gout
or
the
Stone
,
&c.
are
Acts
or
Operations
,
or
Passions
and
Alterations
of
Bodies
:
So
to
Perceive
Objects
,
to
be
Passionated
with
any
Desire
,
with
any
Fear
,
or
with
any
like
Emotion
,
to
be
Sensible
of
Heat
and
Cold
,
White
and
Black
,
Sweet
and
Bitter
,
to
Imagine
,
to
Remember
,
Judge
,
Doubt
,
Compare
,
Reflect
,
Infer
,
Speculate
,
Deliberate
,
to
Reason
,
and
Conceive
the
abstracted
and
universal
Notions
of
things
,
to
be
sensible
of
Duty
,
to
have
Remorse
,
to
determine
it self
to
Love
or
Hate
,
&c.
are
Essentially
the
Acts
of
the
Soul
.
That
Pleasure
and
Pain
are
in
the
Soul
,
and
not
in
the
Body
.
It
is
very
important
well
to
observe
this
Rule
,
because
there
are
some
who
are
so
gross
,
that
they
have
not
any
neat
&
distinct
Idea
,
that
they
know
not
in
the
least
how
to
Explain
the
proper
Operations
of
the
Soul
,
and
the
proper
Operations
of
the
Body
.
How
many
are
there
of
them
likewise
,
who
confound
these
things
so
Essential
to
be
distinguish'd
?
How
many
are
there
who
believe
(
for
Example
)
that
it
is
the
Body
that
hath
the
Pleasure
of
Drinking
,
of
Eating
,
and
of
being
Warmed
,
and
generally
all
the
Pleasures
,
which
are
not
in
the
Soul
but
upon
the
account
of
the
Body
?
If
they
had
reflected
,
they
would
have
seen
plainly
,
that
these
sorts
of
Pleasures
give
us
an
entire
Certainty
of
our selves
,
and
that
so
they
are
Acts
of
a
Knowing
Nature
:
They
will
see
moreover
,
that
they
affect
that
part
which
Reasons
,
and
which
Determines
it self
freely
in
us
,
which
all
the
World
conceive
as
Spiritual
,
and
every
one
well
knows
it
to
be
the
Soul
;
But
what
shall
we
do
in
this
Case
?
It
is
that
Curse
,
which
being
thrown
upon
the
Serpent
,
fell
upon
the
Spirit
and
the
Heart
of
Man
,
and
which
Operates
,
and
will
Operate
aswel
as
the
Benediction
of
Fruitfulness
given
to
the
Earth
,
even
to
the
end
.
Men
will
have
always
an
infinite
difficulty
to
reflect
upon
themselves
,
and
to
raise
themselves
up
to
the
Knowledge
of
their
Spiritual
Nature
,
Super
ventrem
tuum
Gradieris
;
Upon
thy
belly
shalt
thou
go
,
&c.
If
Habits
,
whether
of
Sciences
or
of
Vertues
,
are
in
the
Body
or
in
the
Soul
.
There
presents
it self
here
,
upon
the
occasion
of
what
hath
been
said
,
a
Question
which
it
imports
us
to
clear
up
and
decide
;
which
is
,
To
know
in
what
part
of
the
Soul
or
Body
the
Habits
,
whether
of
Vertue
or
of
Science
,
do
reside
,
which
ought
to
be
a
fruitful
Principle
of
most
important
Moral
Consequences
;
For
altho'
there
can
be
no
Question
made
,
as
to
the
Acts
of
Science
and
of
Vertue
,
which
are
indubitably
in
the
Soul
,
yet
there
is
nevertheless
a
true
Question
which
ought
to
be
cleared
,
as
to
the
Subject
of
Habits
.
The
Habits
of
Sciences
and
of
Vertues
do
indubitably
subsist
partly
in
the
Body
,
since
it
is
certain
with
regard
to
Sciences
,
that
they
subsist
partly
by
the
Memory
,
and
that
the
Memory
depends
upon
the
Corporeal
Organ
,
as
shall
be
said
more
at
large
:
And
so
in
the
same
manner
with
respect
to
Vertues
;
It
is
sure
that
they
are
not
setled
into
Habits
,
but
by
the
Faculty
and
the
Disposition
which
the
Soul
acquires
of
Practising
the
Acts
thereof
,
and
of
fulfilling
the
Duties
of
them
;
which
she
do's
not
acquire
,
but
by
a
certain
profound
Impression
of
the
lively
Images
of
Duties
which
deface
the
Images
of
the
difficulty
of
their
Acts
,
which
are
commonly
taken
from
the
resistance
of
the
Body
,
or
of
the
Inclinations
which
are
entail'd
upon
the
Body
;
this
is
the
cause
that
there
must
necessarily
be
some
change
which
happens
in
the
Brain
,
and
in
the
Corporeal
Species
and
Images
,
which
determine
the
Thoughts
and
the
Affections
of
the
Soul
,
as
often
as
we
establish
in
Us
the
Habit
of
one
Vertue
:
For
Example
,
It
is
impossible
that
the
Vertue
and
the
Habit
of
Continence
should
be
establish'd
,
without
that
the
Images
of
Pleasure
,
which
were
engraven
in
the
Brain
by
deep
Traces
and
Impressions
,
come
to
be
as
it
were
defac'd
by
new
Images
and
new
Impressions
,
which
give
to
the
Soul
the
power
and
the
liberty
of
suspending
and
turning
away
the
Thoughts
of
Pleasure
,
and
of
determining
the
Motions
of
the
Spirits
and
of
the
Nerves
,
to
a
side
opposite
to
that
which
would
cause
the
impure
Blood
and
Humors
to
flow
into
those
places
where
Concupiscence
is
set
on
fire
.
It
is
almost
the
same
thing
with
all
other
Vertues
,
they
have
need
that
the
Imagination
should
be
subjected
to
them
;
and
as
the
Organ
of
the
Imagination
is
Corporeal
,
so
there
is
no
Vertue
whose
Habit
doth
not
subsist
partly
in
the
Organ
of
the
Imagination
,
for
to
keep
it
tame
and
submiss
;
So
it
is
out
of
question
,
that
all
the
Habits
,
whether
of
Sciences
or
of
Vertues
,
are
partly
in
the
Body
:
There
will
be
some
who
perhaps
will
maintain
,
that
they
are
There
entirely
;
but
the
surest
way
is
to
say
,
that
they
are
partly
in
the
Body
,
and
partly
in
the
Soul
.
In
the
Body
,
for
the
Sciences
,
it
is
the
Order
,
the
Connexion
,
and
the
Enchaining
of
Corporeal
Species
,
which
serve
to
that
which
we
call
Memory
;
And
for
the
Vertues
,
it
is
the
Imagination
purifi'd
,
or
the
Brain
imprinted
with
Corporeal
Traces
and
Images
,
which
make
us
think
more
strongly
upon
the
Duties
of
Vertue
,
than
upon
Pleasures
which
are
contrary
to
it
:
And
in
the
Soul
it
is
,
for
the
Sciences
,
the
train
of
Consequences
well
form'd
in
their
Principles
,
and
the
facility
which
Reason
hath
there
to
exercise
it self
,
and
to
employ
it self
there
:
And
for
the
Vertues
,
it
is
the
natural
love
of
Uprightness
,
fortifi'd
above
the
Instinct
of
Conscience
,
by
the
reflection
and
by
the
taste
of
Reason
,
from
whence
is
form'd
in
the
Soul
a
Disposition
of
force
against
the
Pleasures
which
Concupiscence
may
oppose
against
it
.
How
Grace
Operates
upon
the
Body
.
This
is
a
sure
Decision
,
and
may
be
apply'd
to
Supernatural
Vertues
;
for
supernatural
Vertues
as
well
as
Natural
,
have
need
that
the
Imagination
should
be
purifi'd
.
Grace
can
enter
immediately
thro'
the
Soul
,
tho'
for
the
most
part
she
immediately
enters
by
the
Imagination
;
but
whether
she
enters
immediately
by
the
Soul
,
or
that
she
doth
not
,
she
Acts
necessarily
at
least
by
a
Counter-blow
upon
the
Body
,
that
is
to
say
,
upon
the
Organ
of
the
Imagination
;
And
it
is
impossible
that
our
Heart
should
be
pure
and
innocent
,
if
our
Imagination
is
impure
and
defil'd
,
or
over-rul'd
by
the
Images
of
the
World
,
of
Vanity
and
of
Pleasure
;
from
whence
is
form'd
a
Principle
of
Christian
Morality
very
fruitful
and
very
remarkable
,
which
makes
us
see
at
once
the
indispensible
necessity
of
the
constant
and
continual
Practice
and
Observation
of
all
the
Gospel
,
as
it
would
be
easie
to
justifie
it
,
by
an
exact
and
particular
Examination
hereof
,
if
we
had
propos'd
here
any
other
thing
than
to
give
Overtures
and
Principles
.
There
needs
no
more
to
be
said
of
it
,
for
to
have
a
sure
Discernment
of
the
Acts
of
the
Body
and
of
the
Acts
of
the
Soul
;
and
there
is
no
more
Question
,
but
to
observe
the
proper
Differences
of
the
Operation
of
the
Soul
;
Let
us
follow
them
one
after
another
.
CHAP.
XI
.
Operations
depending
,
and
Operations
independing
upon
the
Body
.
WE
observe
Secondly
in
us
,
in
the
proper
Operations
of
the
Soul
,
Operations
which
do
depend
upon
the
Body
,
and
Operations
which
do
not
depend
upon
the
Body
;
For
we
Experience
that
there
are
Acts
in
us
which
we
have
independently
of
all
Disposition
of
the
Body
,
as
the
Acts
of
the
Will
,
which
is
the
necessary
and
invincible
love
of
Good
in
general
;
but
it
is
not
after
the
same
manner
,
neither
with
those
of
the
Liberty
of
our
Heart
,
which
is
the
Power
that
we
have
to
determine
our selves
to
Love
or
to
Hate
,
to
Flie
or
Pursue
freely
;
Nor
with
those
of
the
Conscience
,
which
do
commonly
presuppose
Liberty
;
Nor
with
those
of
Reasoning
,
which
do
all
of
them
alike
suppose
a
certain
Disposition
of
a
just
Organization
,
and
of
a
just
Temperament
in
the
Body
,
without
the
which
we
can
neither
exercise
our
Determinative
Faculty
,
which
is
call'd
Liberty
,
nor
the
Sensibility
of
Duty
,
which
we
call
Conscience
,
nor
our
Active
Faculty
of
Thinking
,
which
we
otherwise
call
the
Faculty
of
Reasoning
;
from
whence
it
happens
,
that
Sleeping
or
falling
into
Ravings
thro'
Diseases
or
thro'
Madness
,
we
lose
the
very
entire
,
and
very
free
usage
of
these
Faculties
:
Whereas
,
being
Fools
or
Mad
,
Well
or
Ill
,
Sleeping
or
Waking
,
we
love
always
alike
that
which
is
Good
in
general
,
&
would
all
be
happy
and
content
.
There
is
only
This
Movement
of
our
Will
,
which
is
entirely
independent
of
the
Disposition
of
the
Body
,
all
the
rest
do
more
or
less
depend
upon
it
;
I
say
,
more
or
less
,
because
there
are
divers
Degrees
of
the
Dependence
,
which
the
Operations
of
the
Soul
have
upon
our
Bodies
.
The
Acts
of
Perception
,
of
Imagination
,
of
Reminiscency
,
and
of
Passionating
ones
self
,
depend
thereupon
much
more
than
the
Act
of
Understanding
or
of
Reasoning
,
and
the
Acts
of
Liberty
and
of
Conscience
,
which
are
the
Faculties
we
have
the
most
independent
on
the
Disposition
of
the
Body
.
The
Acts
of
Perceiving
,
of
Imagining
,
&c.
depend
much
more
upon
the
Disposition
of
the
Body
,
than
these
three
Faculties
of
Intellection
or
Reason
,
of
Liberty
and
of
Conscience
;
because
these
three
Faculties
do
not
depend
upon
it
but
indirectly
and
occasionally
,
or
accidentally
,
inasmuch
as
their
Acts
cannot
be
exercis'd
in
all
their
Perfection
,
if
the
Imagination
be
not
calm
and
sedate
;
For
the
Soul
hath
no
need
of
a
certain
positive
Disposition
of
the
Body
,
or
of
a
certain
Determination
which
should
happen
to
her
from
it
,
for
to
determine
her
to
conceive
by
pure
Intellection
,
and
to
be
sensible
of
Duty
,
but
only
of
not
being
troubled
,
diverted
and
transported
by
foolish
and
confus'd
Thoughts
,
which
she
conceives
thro'
the
disorder
of
the
Organ
of
the
Imaginative
Faculty
;
This
ought
to
make
us
comprehend
how
the
Passions
are
pernicious
,
since
they
all
of
them
take
away
the
Scepter
and
the
Empire
from
Reason
,
to
give
it
to
the
Imagination
,
and
that
they
give
to
this
Faculty
,
already
rebellious
and
impure
,
and
unruly
enough
of
it self
,
a
rapid
and
untameable
Motion
,
which
infinitely
augments
its
unruliness
;
But
to
Perceive
,
to
Imagine
,
to
Remember
,
to
Passionate
it self
,
the
Soul
hath
need
of
being
necessarily
determin'd
by
a
certain
Disposition
and
a
certain
Configuration
of
the
Brain
,
which
ought
to
precede
her
Act
of
Imagining
,
of
Perceiving
,
of
Passionating
,
and
of
calling
to
Mind
by
Memory
,
properly
so
called
;
This
hath
given
place
to
the
division
of
the
Organical
Faculties
,
and
of
the
Inorganical
Faculties
of
the
Soul
,
for
we
have
believed
that
we
might
call
those
Organical
,
which
do
not
Operate
but
upon
the
occasion
,
and
by
the
determination
of
a
particular
Disposition
of
the
Body
.
CHAP.
XII
.
Acts
voluntary
,
and
Acts
involuntary
.
Grief
is
involuntary
,
Despair
is
not
.
WE
observe
in
Us
in
the
third
place
,
Operations
or
Acts
voluntary
,
and
Operations
and
Acts
involuntary
;
For
we
Experience
,
that
there
are
Things
which
we
do
with
the
Will
and
by
the
Will
;
and
Things
which
we
do
not
do
,
neither
by
the
Will
nor
with
the
Will
;
as
are
for
Example
,
the
Acts
of
all
kind
of
Pains
;
for
our
Soul
doth
in
such
manner
receive
Pain
,
by
the
invincible
Empire
of
Nature
,
that
is
to
say
,
of
that
Power
which
governs
Nature
,
and
which
rules
over
it
,
that
she
doth
cause
it
in
receiving
it
:
It
is
in
our
Soul
that
Grief
is
made
,
and
there
is
nothing
made
in
her
,
to
which
she
doth
not
contribute
and
concur
,
and
it
is
in
spite
of
her
,
that
she
concurs
to
cause
Grief
in
her self
.
Grief
is
altogether
involuntary
,
but
it
is
not
the
same
with
the
proper
and
true
Passion
of
Despair
,
as
some
have
been
pleased
to
say
,
for
the
Despair
of
the
Soul
which
sees
and
perceives
the
Impossibilities
of
avoiding
Evil
,
and
of
attaining
the
Good
which
she
pursues
;
This
dejection
and
this
discouragement
,
accompanied
with
this
profound
Sadness
,
and
with
this
cruel
Sentiment
of
Privation
,
is
truly
and
properly
voluntary
;
because
the
Will
is
that
Motion
,
by
which
our
Soul
is
driven
on
invincibly
towards
Good
,
to
unite
it
to
her self
,
and
to
be
united
to
it
;
This
is
the
love
of
Good
in
general
,
and
we
ought
to
call
properly
voluntary
,
every
thing
that
comes
from
this
love
of
Good
,
and
from
the
Motion
which
carries
and
drives
us
towards
it
;
as
its
certain
that
from
thence
comes
Despair
,
as
well
as
all
the
other
resentments
of
the
Appetite
;
for
we
should
not
be
so
afflicted
,
penetrated
,
and
overwhelm'd
with
the
privation
of
Good
,
if
we
did
not
love
it
:
This
is
that
which
made
St.
Augustin
say
,
That
the
Eternal
Despair
of
the
Reprobates
in
Hell
,
is
a
true
love
of
the
Sovereign
Good
.
CHAP.
XIII
.
Acts
Free
and
Acts
Necessary
.
The
Empire
of
God
over
Us.
WE
observe
in
the
fourth
place
,
Acts
Free
,
and
Acts
Necessary
,
for
I
distinguish
betwixt
Free
Acts
and
Voluntary
Acts
;
every
Thing
that
is
Free
is
Voluntary
,
but
every
Thing
that
is
Voluntary
is
not
Free.
The
Will
is
the
necessary
and
invincible
Motion
of
our
Soul
towards
Good
;
This
is
that
necessary
love
,
and
that
invincible
determination
which
we
have
for
Good
in
general
,
by
the
which
we
shun
Evil
,
and
every
thing
that
hurts
and
afflicts
us
,
and
we
pursue
sometimes
one
particular
Good
,
and
then
another
,
as
they
more
or
less
immediately
concern
Us.
You
see
there
precisely
what
the
Will
is
,
as
hath
been
already
said
;
and
to
speak
exactly
,
nothing
is
Voluntary
,
but
what
is
made
in
Us
by
the
determination
or
flowing
of
this
Motion
,
or
of
this
general
love
of
Good
,
and
every
thing
that
is
done
by
this
Motion
,
is
truly
and
properly
Voluntary
;
From
whence
it
comes
to
pass
,
that
all
the
Passions
are
Voluntary
:
But
there
is
something
more
wanting
to
make
an
Action
Free.
Liberty
is
commonly
confounded
with
the
Will
,
but
this
is
only
by
the
ignorant
Vulgar
,
or
by
those
who
will
not
give
themselves
the
trouble
to
reflect
upon
the
diversity
of
the
Operations
of
the
Soul
.
Liberty
(
to
say
truth
)
is
accompanied
with
the
Will
,
which
is
that
which
gives
occasion
to
the
Confusion
which
men
make
of
these
two
Terms
;
But
the
Will
is
not
precisely
Liberty
.
Liberty
is
precisely
that
Empire
which
we
have
of
being
able
to
determin
our selves
,
of
which
we
have
spoken
in
the
beginning
of
this
Treatise
;
and
often
times
we
have
not
that
Liberty
in
the
Acts
which
flow
from
that
Charm
,
by
the
which
the
Supream
Being
draws
Us
to
him
under
the
confus'd
Idea
of
Good
,
which
is
that
we
call
the
Will
.
There
are
Acts
Voluntary
which
are
not
at
all
Free
,
tho'
all
that
are
Free
are
Voluntary
;
and
after
this
Observation
,
we
must
come
to
observe
the
difference
of
our
Free
Acts
and
of
our
Necessary
Acts
,
for
the
difference
of
them
is
Essential
and
Important
.
All
the
Acts
of
the
Passions
and
of
the
Sensations
,
and
all
those
of
the
Imagination
and
of
the
Memory
are
properly
Necessary
,
altho'
often
Voluntary
;
They
are
never
Free
immediately
and
in
themselves
:
They
may
be
Free
in
a
manner
afar
off
in
the
Will
,
which
being
able
to
prevent
them
,
and
to
avoid
them
,
in
removing
the
Objects
afar
off
,
or
in
shutting
their
Entry
into
their
Senses
,
yet
do's
not
do
it
;
but
they
can
never
be
Free
properly
and
formally
in
themselves
,
because
it
do's
not
at
all
depend
upon
our
Liberty
or
upon
our
Will
,
to
be
sensible
or
not
to
be
sensible
of
Heat
or
Cold
,
Green
or
Gray
,
when
the
Objects
of
them
are
applied
and
are
present
to
the
perceptive
Faculty
of
the
Soul
:
We
may
easily
shut
our
Eyes
,
and
not
let
that
reflective
Light
to
enter
in
from
the
Superficies
of
the
Object
,
which
Engraves
it self
in
our
Retina
;
We
may
easily
shut
our
Eye-lids
and
our
Ears
,
we
may
stop
our
Nostrils
,
and
not
put
the
Meat
into
our
Mouths
;
But
we
cannot
hinder
the
Impression
of
Light
,
if
once
it
is
enter'd
into
our
Eyes
,
nor
that
of
Odor
or
Savor
,
if
they
have
affected
those
Nerves
,
which
are
proper
to
carry
the
Impression
of
them
to
the
Brain
;
We
must
necessarily
have
a
living
and
penetrating
Sense
thereof
;
The
perception
and
certainty
of
an
intimate
and
of
an
animated
Experience
which
affects
Us
,
and
penetrates
Us
to
the
bottom
of
our
Soul
,
and
which
some
express
very
well
,
by
the
term
of
a
lively
and
intimate
modification
of
the
Soul
.
There
is
in
Nature
a
Power
which
handles
Us
at
its
pleasure
,
and
which
Rules
over
Us
with
an
invincible
Efficacy
;
it
enters
into
the
perceptive
and
appetitive
Faculty
of
our
Soul
,
as
it
were
vi
&
armis
:
It
makes
in
Us
,
without
Us
,
and
in
spite
of
Us
,
a
thousand
Idea's
,
a
thousand
Sentiments
,
a
thousand
Passions
,
and
a
thousand
different
Resentments
:
It
is
not
only
not
in
our
power
,
to
cause
in
Us
Heat
or
Cold
,
White
or
Black
,
the
Idea
of
a
Man
,
or
the
Idea
of
a
Lyon
;
But
it
is
not
then
in
our
power
to
shut
the
entry
to
these
Sentiments
or
to
these
Idea's
;
so
long
as
the
exterior
Organs
of
our
Senses
are
open
to
the
Corporeal
Impressions
of
the
Objects
,
which
environ
Us
,
we
cannot
either
suspend
Pleasure
or
Pain
,
or
any
other
Sentiments
,
or
any
of
the
Idea's
which
we
have
upon
the
occasion
of
exterior
Bodies
,
which
Act
upon
Ours
;
Nor
can
we
make
that
that
which
causes
Pain
,
should
produce
pleasure
in
Us
,
or
what
gives
Us
the
Sentiment
of
Green
,
should
give
Us
that
of
Yellow
;
We
cannot
at
all
change
the
qualiity
of
our
Sentiments
nor
of
our
Idea's
:
There
is
nothing
Free
in
Us
in
that
respect
,
all
is
Necessary
,
all
is
Forced
,
all
comes
from
an
Empire
,
and
from
a
Power
invincible
and
inflexible
.
God
hath
been
pleased
to
imprint
in
Us
the
Sentiment
of
his
Likeness
,
by
the
Liberty
which
he
hath
given
Us
;
But
he
hath
been
pleased
to
give
Us
and
imprint
in
Us
also
continually
the
Sentiment
of
our
Subjection
and
Dependence
;
He
hath
been
pleased
to
make
Us
see
his
Sovereign
Empire
and
his
Infinite
Power
,
with
the
Character
of
his
Immensity
expanded
thro'
All
,
and
thro'
All
operating
by
that
perpetual
Empire
,
which
he
exercises
at
the
same
time
in
all
the
parts
of
the
World
,
in
making
the
same
Idea's
,
the
same
Sentiments
,
and
the
same
Passions
continually
to
enter
into
the
Souls
of
Men
,
at
such
time
as
the
same
Impressions
are
made
in
their
Brains
,
either
by
the
external
Actions
of
Objects
,
or
by
the
fortuitous
Course
,
or
the
irregular
Motion
of
the
Blood
,
of
the
Spirit
,
and
of
the
Humors
.
If
we
should
seriously
reflect
upon
these
two
sorts
of
Operations
,
of
Acts
Free
,
and
of
Acts
Necessary
,
which
we
experience
in
Us
;
as
it
will
be
impossible
for
Us
not
to
know
our
Spiritual
Nature
,
so
it
will
be
impossible
for
Us
to
be
ignorant
of
our
Dependence
,
and
we
should
have
the
heart
as
well
penetrated
with
Religious
Sentiments
,
with
which
we
ought
to
be
penetrated
towards
God
,
as
the
Spirit
instructed
or
enlightned
with
the
clear
and
indubitable
Idea
of
our
Spiritual
Nature
,
and
of
the
Essential
Union
which
she
hath
with
God
.
CHAP.
XIV
.
Acts
of
Conscience
,
Acts
of
Concupiscence
,
Acts
of
Reason
,
Acts
of
Passion
.
WE
observe
in
Us
in
the
fifth
place
,
Acts
of
Conscience
,
and
Acts
of
Concupiscence
,
Acts
of
Reason
,
and
Acts
of
Passion
;
for
I
am
not
willing
to
separate
things
which
do
so
much
resemble
one
another
.
Conscience
is
that
sensibility
of
Duty
,
which
we
have
explained
and
described
elsewhere
.
Reason
saith
and
includes
more
than
Conscience
,
for
Reason
is
that
Ground
of
the
Superior
Light
,
which
doth
not
only
Regulate
Duties
,
but
the
Conduit
also
of
all
sorts
of
Affairs
.
Conscience
imports
Reason
,
every
Act
of
Conscience
is
an
Act
of
Reason
;
but
every
Act
of
Reason
is
not
an
Act
of
Conscience
.
Concupiscence
and
Passion
are
almost
like
Reason
and
Conscience
,
Every
Act
of
Passion
is
an
Act
of
Concupiscence
,
but
every
Act
of
Concupiscence
is
not
an
Act
of
Passion
.
Concupiscence
is
the
Will
enticed
to
the
side
of
Sensible
Objects
;
It
is
the
love
of
Good
in
general
,
essentially
imprinted
in
Man
,
and
grounded
in
the
Essence
of
the
Soul
,
turn'd
out
of
the
way
by
the
Empire
of
Sense
,
to
the
side
of
Sensible
Good
.
The
Soul
loving
Good
in
general
,
and
Spiritual
and
Rational
Good
in
particular
,
conserves
the
Name
of
the
Will
,
and
is
otherwise
called
the
Rational
Appetite
;
and
this
same
Soul
loving
Sensible
Good
,
is
called
Concupiscence
,
or
the
Sensitive
and
Material
Appetite
,
which
is
in
us
an
Universal
Ground
of
all
sorts
of
Evil
Desires
,
and
Evil
Inclinations
,
and
the
true
Matter
of
that
which
we
call
Passions
.
This
love
of
Sensible
Good
,
is
called
simple
Concupiscence
,
when
it
is
not
extraordinarily
over-heated
,
and
set
on
Fire
by
the
lively
Impression
of
some
Object
,
which
is
that
which
makes
it
turn
into
Passion
.
It
is
simple
Concupiscence
,
when
the
Brain
is
not
Imprinted
with
any
Corporeal
Image
,
that
presents
to
the
Soul
the
lively
Idea
of
some
Part
,
or
of
some
kind
of
sensible
Good
.
It
is
Passion
,
when
the
Impression
of
any
Object
hath
caused
to
spring
up
in
the
Soul
,
a
more
lively
and
more
touching
Idea
than
usually
,
of
what
kind
soever
it
may
be
of
sensible
Good
:
This
Corporeal
Image
retraced
in
the
Brain
,
with
Tracks
better
marked
,
&
more
deep
doth
dilate
the
Vessels
,
which
make
the
commerce
betwixt
the
Heart
and
the
Brain
;
it
spreads
its
Rays
thro'-out
all
the
Body
,
it
diffuses
there
a
Blood
more
fired
,
and
it
causes
an
Universal
Motion
,
with
a
thousand
different
Characters
,
according
to
the
diversity
of
the
Passion
.
This
Ground
of
Sensibility
for
sensible
Good
,
This
Ground
of
the
Appetitive
Faculty
,
This
Ground
of
Love
of
Good
in
General
,
turned
into
sensible
Love
,
is
the
Ground
of
all
the
Passions
of
Ambition
,
of
Avarice
,
of
the
love
of
Pleasures
,
of
tender
Friendship
,
and
not
only
of
the
Passions
,
but
of
all
their
Acts
,
and
of
all
their
divers
Estates
,
of
their
Joys
and
of
their
Sorrows
,
of
their
Hope
,
and
of
their
Fears
,
of
every
Sentiment
of
the
Soul
that
is
called
Passion
.
The
Soul
is
subjected
to
this
misery
,
by
the
General
Law
of
her
Union
with
the
Body
,
to
have
necessarily
a
love
for
every
thing
that
is
presented
to
her
,
under
the
Idea
of
a
sensible
Good
,
or
of
the
Good
of
the
Body
,
and
capable
of
causing
her
to
have
agreeable
Sentiments
;
This
is
the
General
Law
of
the
Union
,
and
of
the
punishment
of
God
,
since
sin
,
which
hath
diminished
to
the
Soul
,
the
Empire
which
she
had
over
the
Body
,
hath
augmented
the
Effect
of
the
General
Law
of
the
Union
.
Concupiscence
is
natural
,
and
essential
to
Man
,
so
far
as
to
a
certain
Degree
:
And
it
is
in
this
Sense
that
St.
Agustin
says
,
That
the
love
of
sensible
Good
might
have
been
to
Man
in
his
State
of
Innocence
,
or
(
if
you
please
)
of
pure
Nature
;
but
that
Degree
of
Concupiscence
,
in
which
we
are
born
Children
of
Wrath
,
which
is
a
domineering
Concupiscence
,
cannot
be
in
Man
but
by
the
punishment
of
his
Revolt
,
which
makes
it
just
that
he
should
find
,
and
resent
in
himself
by
the
Revolt
from
his
Sensible
Love
,
against
his
Reason
and
his
Conscience
,
the
disorder
of
his
Revolt
against
God
.
It
is
by
the
Law
of
the
Union
of
the
Soul
with
the
Body
,
that
the
Soul
sees
her
Love
of
Good
in
General
,
turn
to
the
side
of
Sensible
Good
;
That
she
conceives
the
most
lively
Sparkles
of
it
,
as
often
as
any
disposition
makes
the
Blood
and
the
Spirits
to
flow
more
lively
thro'
all
the
Body
,
upon
the
occasion
of
some
Sensible
Good
,
which
hath
been
Mark'd
in
the
Brain
with
most
profound
Tracks
:
But
it
is
by
the
punishment
of
sin
,
that
the
Soul
hath
not
command
enough
over
the
Fibres
,
to
hinder
them
from
conceiving
too
much
Motion
;
or
to
stop
the
vehement
Course
of
the
Blood
and
Spirits
,
which
give
to
the
Imagination
that
so
Tyrannical
force
,
which
it
exercises
over
Reason
.
Men
distinguish
the
ground
of
Love
into
concupiscible
and
irascible
Appetite
;
But
this
is
but
one
and
the
same
Appetite
,
which
is
diversly
moved
and
determined
by
Goods
conceived
as
easie
,
and
by
Goods
conceived
as
hard
to
be
acquired
;
that
is
to
say
,
that
the
Soul
doth
otherwise
pursue
after
Goods
where
she
sees
not
any
difficulty
,
and
otherwise
those
Goods
in
which
she
sees
difficulty
,
the
which
excite
in
her
bold
and
couragious
Motions
,
from
whence
comes
the
Passions
of
Boldness
or
Courage
,
of
Hope
and
Expectation
.
A
fruitful
Overture
of
Morality
.
You
see
here
generally
what
Concupiscence
is
and
its
Passions
.
It
might
be
useful
to
descend
into
the
particulars
of
all
the
divers
Motions
,
and
of
all
the
divers
Acts
,
whether
of
Concupiscence
,
or
of
Passions
,
and
to
explain
how
we
Love
and
how
we
Hate
,
how
we
Attend
,
and
how
we
Desire
,
how
we
Rejoyce
,
and
how
we
are
Sad
,
how
we
are
raised
up
by
Courage
,
and
how
we
are
depressed
by
Fear
and
Despair
;
but
it
suffices
to
say
in
general
for
the
end
of
the
Design
of
this
Essay
,
That
the
Soul
suffers
these
divers
Agitations
,
according
to
the
Images
of
Sensible
Good
,
which
are
diversly
Engraved
in
our
Brain
,
and
in
those
Parts
of
it
,
where
is
the
Seat
and
the
Organ
of
that
which
we
call
the
Internal
Sense
,
or
Common
Sense
and
Imagination
;
three
Names
to
signifie
one
and
the
same
thing
:
This
ought
to
make
Us
comprehend
how
we
ought
to
watch
over
our selves
,
for
to
keep
our
Imaginations
pure
,
by
the
usage
of
Mortification
,
by
the
frequent
Suspension
from
the
commerce
of
the
World
,
and
by
the
practice
of
Retirement
,
of
holy
Reading
,
and
of
Meditation
;
And
how
we
ought
to
fear
the
deadly
Poysons
of
Pleasure
,
which
add
by
their
usage
a
new
Concupiscence
,
besides
that
of
Nature
,
and
that
of
the
Punishment
,
and
the
Curse
of
God
.
Acts
of
Conscience
.
You
see
here
once
more
,
what
Concupiscence
is
in
Us
,
and
the
Passions
.
We
do
too
much
experience
their
Acts
,
and
we
cannot
likewise
but
perceive
in
us
Acts
of
Conscience
,
and
of
Reason
,
contrary
to
those
of
Concupiscence
,
and
of
Passion
:
Concupiscence
or
the
Sensitive
and
Material
Appetite
,
never
Reigns
so
in
us
,
but
that
the
Rational
Appetite
doth
in
some
measure
oppose
its
Dominations
.
The
Love
of
Good
in
general
,
doth
not
so
suffer
it self
to
be
carried
away
to
the
side
of
Sensible
Good
,
but
that
there
remains
some
Activity
and
some
force
in
it
,
to
drive
the
Soul
to
the
side
of
Spiritual
and
Rational
Good
:
Conscience
and
Reason
shine
always
a
little
in
the
midst
of
the
greatest
darknesses
of
disorder
and
corruption
:
Spiritual
and
Rational
,
Celestial
and
Eternal
Good
,
make
an
Interview
one
with
the
other
,
and
the
Soul
always
remains
sensible
of
it
;
She
takes
pleasure
in
it
,
as
St.
Paul
says
,
Then
even
when
she
is
enticed
away
by
Sensible
Love
.
The
Law
of
the
Spirit
doth
always
a
little
contradict
that
of
the
Flesh
;
This
is
an
Eternal
Combate
,
and
from
thence
came
the
Acts
of
Conscience
,
and
of
Reason
,
which
are
always
seen
in
Us
sensibly
,
as
well
as
those
of
Concupiscence
and
of
Passion
,
to
serve
for
a
witness
to
God
,
and
for
the
Justifications
of
his
Judgments
.
CHAP.
XV.
Confused
Idea's
or
Sentiments
,
and
clear
and
distinct
Idea's
or
Notions
.
WE
observe
in
Us
in
the
sixth
place
,
The
Acts
of
a
confused
Idea
,
or
of
pure
Sentiment
,
without
any
distinct
Image
of
the
Object
which
determines
them
,
and
Acts
of
distinct
Idea's
:
For
there
are
Things
which
we
do
not
know
but
by
a
Sentiment
,
or
an
Idea
confused
;
and
there
are
some
who
speak
thus
,
and
give
the
Name
of
a
confused
Idea
to
Acts
of
pure
Sentiment
;
and
we
must
give
leave
to
every
one
to
speak
as
he
pleases
,
and
accommodate
our selves
to
the
relish
of
all
the
World
,
when
it
doth
not
embroil
or
confound
any
thing
,
as
this
here
.
There
are
Things
then
which
we
do
not
know
but
after
this
manner
,
and
such
are
all
the
Sensible
Qualities
of
Bodies
;
for
we
know
not
either
Light
or
Savor
,
nor
Odor
,
Sound
or
Color
,
at
least
by
the
Acts
by
which
we
perceive
them
,
but
by
pure
Sentiment
,
without
any
neat
Idea
.
We
are
able
well
enough
to
attain
by
reasoning
,
to
Form
in
us
a
neat
and
distinct
Idea
of
all
those
Things
on
the
Parts
of
the
Objects
,
which
determin
in
us
the
lively
Sentiment
thereof
,
which
Sentiment
penetrates
and
affects
us
intimately
at
their
presence
.
For
Example
,
We
are
well
able
to
convince
our selves
by
many
Reflections
,
that
it
is
nothing
but
Light
,
according
as
it
is
diversly
reflected
and
modified
,
which
causes
the
Sentiments
of
the
diversity
of
Color
which
we
have
;
We
may
convince
our selves
,
that
as
it
is
nothing
but
the
division
of
the
Flesh
and
the
Fibres
,
that
is
,
the
immediate
Object
of
Pain
when
a
Thorn
pricks
us
,
so
it
is
nothing
also
,
but
a
gentle
Titillation
of
the
Tongue
and
Palate
,
that
is
the
immediate
Object
of
the
Sentiment
of
Savor
:
But
the
Idea
which
we
make
to
our selves
by
our
Reasoning
and
by
our
Reflection
,
is
quite
another
thing
;
so
is
that
which
gives
us
the
Impression
of
the
Object
,
by
the
Act
which
we
call
Sentiment
.
It
is
certain
,
that
our
Sensations
do
not
by
themselves
give
us
the
Idea
of
any
of
their
Objects
.
We
perceive
,
White
,
Black
,
Light
,
Heat
,
Cold
,
Bitter
,
Sweet
,
without
knowing
what
White
is
,
or
Black
,
Light
,
Heat
,
Cold
,
Bitter
or
Sweet
;
but
only
that
we
perceive
them
after
such
and
such
a
manner
,
which
we
are
not
able
to
make
others
comprehend
,
who
never
perceived
them
.
On
the
contrary
we
have
Acts
of
a
near
Idea
,
and
of
a
clear
and
distinct
Image
,
by
the
which
we
are
able
to
make
those
comprehend
that
which
we
know
and
perceive
,
who
never
did
perceive
any
thing
of
the
like
.
For
this
is
the
difference
of
Knowledges
by
Idea
,
and
of
Knowledges
by
Sentiment
.
Strive
,
for
Example
,
To
make
a
Man
who
never
felt
Pain
,
to
comprehend
what
Pain
is
.
We
may
say
the
same
of
Pleasure
,
of
White
,
of
Black
,
of
Green
,
of
Yellow
,
of
Sweet
,
of
Bitter
,
of
Heat
and
Cold
;
You
shall
Reason
to
all
Eternity
before
you
shall
be
ever
able
to
make
that
confused
Idea
,
which
you
have
of
those
things
after
your
Sentiments
,
to
pass
into
the
Spirit
of
any
Man
,
though
of
the
most
easie
and
most
ready
Conception
;
but
for
the
Things
which
we
know
by
clear
Idea
,
as
all
those
Things
which
we
imagine
,
or
which
we
conceive
by
pure
Intellection
,
so
soon
as
we
have
conceived
the
Idea
of
them
,
we
are
able
to
Communicate
them
to
others
,
and
Instruct
them
of
it
.
For
Example
,
We
have
seen
a
Square
or
Triangle
,
a
Man
,
a
Beast
,
a
House
;
because
it
is
by
neat
and
distinct
Idea's
that
we
have
seen
these
things
,
we
are
able
to
describe
them
,
to
Paint
them
,
to
make
them
be
comprehended
as
we
have
conceived
them
,
either
by
Imagination
or
by
Intellection
.
This
is
therefore
a
most
remarkable
difference
of
our
Operations
,
That
we
have
Knowledges
by
Idea
,
either
of
Imagination
,
or
of
Intellection
;
and
Knowledges
by
pure
Sentiment
or
confused
Idea
.
Upon
which
there
is
this
to
be
observed
,
That
these
last
are
indubitably
the
Modification
of
the
Soul
,
which
she
receives
from
Him
who
exercises
in
her
that
Empire
of
which
we
have
so
often
spoken
,
by
the
which
she
is
Advertised
of
that
which
is
good
for
,
or
hurtful
to
the
conservation
of
the
Body
,
by
pure
Instinct
,
without
being
properly
instructed
or
enlightned
from
the
Nature
and
the
Essence
of
the
Things
,
upon
whose
occasion
she
receives
them
.
He
that
keeps
the
Souls
united
to
Bodies
,
could
have
been
able
to
dispose
of
the
Soul
for
the
conservation
of
the
Body
;
if
he
had
been
contented
,
for
Example
,
to
give
them
by
Idea
the
distinct
Knowledge
of
the
disranging
of
the
Fibres
,
which
is
caused
by
that
excessive
Action
of
Heat
,
which
is
called
Burning
;
and
yet
the
Souls
would
have
been
far
from
being
that
way
disposed
to
be
affectionated
for
the
conservation
of
the
Body
;
they
would
rather
often
times
have
made
use
of
that
Knowledge
,
to
suffer
It
to
be
destroyed
,
and
to
deliver
themselves
from
their
Servitude
,
if
there
had
not
been
a
Pain
,
that
is
to
say
,
an
afflicting
Modification
in
the
Soul
,
annexed
to
that
Alteration
,
and
that
disranging
of
the
Conjunction
,
and
of
the
legimitate
Situation
of
the
Fibres
,
which
compose
the
Flesh
and
the
Nerves
.
This
here
is
the
Secret
and
the
Mystery
of
confused
Operations
and
Knowledges
,
or
of
pure
Sentiments
;
This
is
the
Ligament
of
the
Soul
and
the
Body
;
The
Secret
which
the
Creator
hath
found
to
associate
the
two
Natures
:
The
Soul
would
never
have
been
willing
to
apply
the
Body
to
the
Act
of
Eating
,
if
the
Sensible
Modification
of
Pleasure
,
which
God
gives
the
Soul
upon
the
occasion
of
Eating
,
had
not
been
annexed
to
the
Titillation
of
the
Fibres
of
the
Tongue
and
of
the
Palate
,
which
is
caused
by
Salts
and
the
Juices
of
Meats
,
which
insinuate
themselves
therein
,
and
moisten
them
.
It
hath
pleased
him
,
who
hath
thought
fit
to
keep
us
in
this
Trial
of
Body
,
to
sweeten
to
us
the
Prison
of
it
,
and
it
is
by
these
Sensible
Modifications
he
principally
doth
it
.
There
are
a
hundred
kinds
of
them
,
and
there
's
no
doubt
but
God
can
multiply
them
yet
more
,
if
he
pleases
,
as
well
those
that
are
delightful
,
as
those
that
are
afflicting
and
dolorous
;
and
it
is
certain
,
that
though
we
have
them
not
now
,
but
upon
the
occasion
of
the
Body
,
yet
they
are
independent
of
the
Body
;
and
God
can
send
them
into
Souls
separated
from
the
Body
,
and
into
the
Angels
,
if
he
pleases
;
altho'
we
do
not
know
that
he
causes
it
in
the
Angels
,
but
when
he
punishes
the
Rebellious
ones
in
Hell
,
who
are
effectively
burnt
,
not
by
an
Action
of
Fire
,
which
alters
their
Substances
,
for
that
is
impossible
,
but
by
the
Almighty
Action
of
God
,
who
upon
the
occasion
of
material
Fire
destined
to
Act
upon
the
Bodies
of
Men
,
doth
imprint
upon
them
that
Pain
which
we
resent
upon
the
occasion
of
Fire
,
and
which
we
call
the
Pain
of
Burning
.
Moreover
,
these
Modifications
of
the
Soul
,
which
render
it
certain
of
the
good
or
ill
Qualities
of
the
Body
,
not
instructed
,
knowing
,
nor
enlightned
from
their
Composition
,
are
divers
in
the
Sentiments
which
they
give
of
themselves
;
but
all
alike
and
all
the
same
in
the
Genus
and
Species
of
Modification
;
in
as
much
as
there
are
certain
Passions
of
the
Soul
,
which
intimately
affect
,
penetrate
,
and
modifie
it
.
These
have
all
of
them
this
in
common
,
that
they
have
indeed
an
Object
out
of
the
Soul
;
but
that
this
Object
is
only
an
Object
of
Determination
or
of
Occasion
,
not
an
Object
of
Representation
,
which
they
express
and
represent
;
for
the
Heat
and
the
Cold
that
we
feel
,
have
not
as
we
have
already
said
,
any
thing
like
them
(
as
far
as
we
conceive
)
out
of
us
;
And
that
Modification
wherewith
we
are
intimately
affected
,
when
we
say
we
are
Hot
or
Cold
,
is
no
ways
the
Image
and
Representation
of
that
which
is
in
the
Organ
,
affected
by
the
external
Object
,
or
in
the
external
Object
it self
;
This
is
not
an
Idea
,
this
is
a
pure
Sentiment
:
This
is
not
a
Representation
which
the
Soul
makes
to
it self
,
but
a
certain
Modification
or
Passion
,
so
determined
as
that
she
is
affected
against
her
Will
,
that
she
hath
it
:
And
we
must
say
the
same
thing
of
Green
and
of
Yellow
,
of
Bitter
and
of
Sweet
,
as
of
Hot
and
Cold
;
There
is
indeed
something
far
out
of
the
Soul
,
which
otherwise
affects
the
Retina
or
the
Organ
of
Sight
in
that
which
is
called
Green
,
than
in
that
which
is
called
Yellow
;
But
the
Sentiment
of
Green
and
of
Yellow
,
have
not
any
thing
which
represents
that
which
is
in
the
Object
,
upon
the
occasion
whereof
we
have
it
;
There
is
no
Likeness
betwixt
the
Green
wholly
Spiritual
,
which
I
have
in
Me
by
my
Sentiment
,
and
that
material
Green
which
is
out
of
Me
in
the
Object
called
Green
.
CHAP.
XVI
.
Acts
of
Imagination
,
and
Acts
of
Intellection
,
Libertinism
and
Heresie
.
WE
have
in
the
seventh
place
,
Knowledges
of
Imagination
,
and
Knowledges
of
Intellection
,
of
which
it
hath
been
so
often
spoken
of
;
but
we
must
not
fail
to
observe
the
difference
of
them
,
because
that
one
of
the
fruitful
Principles
of
our
Errors
,
is
to
confound
Objects
Imaginable
with
Objects
Intelligible
,
or
to
apply
the
Imagination
,
where
we
ought
to
make
use
only
of
the
Intellection
;
and
to
make
use
of
the
Intellection
where
we
ought
to
employ
the
Imagination
.
To
desire
to
know
by
Imagination
that
which
cannot
be
known
but
by
Intellection
,
is
the
Principle
of
the
Essential
Errors
of
Libertinism
,
of
Impiety
and
of
Irreligion
;
For
thereby
it
is
that
there
are
some
who
are
ignorant
of
God
,
of
Spirits
,
of
the
Immortality
and
Spirituality
of
the
Soul
,
of
Eternity
,
of
Paradise
;
because
not
at
all
distinguishing
the
Intellection
from
the
Imagination
,
and
not
being
able
to
believe
things
of
which
they
cannot
form
to
themselves
the
Idea
,
they
fancy
that
they
cannot
have
an
Idea
but
of
things
which
they
can
Imagine
or
conceive
with
a
Corporeal
Image
,
which
represents
some
Bigness
or
Figure
;
They
believe
that
Figure
and
Extension
are
the
Essential
Attributes
of
things
Real
;
so
that
not
being
able
to
form
to
themselves
any
Corporeal
Image
of
God
,
of
Spirits
,
of
Spiritual
Souls
,
of
Paradise
and
of
Eternity
,
they
fall
into
the
Unhappiness
of
Libertinism
and
Incredulity
;
whereas
if
they
gave
attention
,
that
there
are
things
purely
Intelligible
,
which
cannot
be
the
Object
of
the
Imagination
,
as
not
being
able
to
be
conceiv'd
under
any
Bulk
,
and
any
Figure
or
Corporeal
or
Material
Form
,
but
what
ought
to
be
conceiv'd
by
pure
Intellection
,
they
will
conceive
the
Idea
of
all
those
things
,
at
least
a
feeble
and
imperfect
one
.
And
if
this
be
the
Principle
of
the
Essential
Errors
against
Religion
,
To
desire
to
know
all
by
Imagination
;
To
desire
to
Explain
and
to
know
by
Intellection
the
Visible
and
Corporeal
Nature
,
is
a
Principle
of
the
Errors
of
Philosophy
,
which
reduces
the
Explication
of
Corporeal
Nature
to
idle
and
abstracted
Terms
of
Forms
and
of
Qualities
,
without
descending
to
a
more
particular
Examination
of
the
Composition
of
Bodies
,
which
we
call
Mixt
,
which
are
made
of
the
Assembly
of
the
Elements
:
For
as
not
being
willing
to
comprehend
and
know
things
Spiritual
,
but
by
the
Imagination
,
we
must
of
necessity
be
ignorant
of
them
,
so
not
being
willing
to
Explain
Corporeal
things
,
but
by
Idea's
Intelligible
,
we
leave
them
eternally
in
those
empty
and
abstracted
Terms
,
which
give
not
any
particular
and
distinct
Idea
of
them
.
It
is
of
Importance
therefore
to
Remark
this
Division
of
our
Knowledges
of
Intellection
,
and
of
our
Knowledges
of
Imagination
.
The
Difference
is
,
That
the
One
depends
altogether
upon
the
Body
;
that
is
to
say
,
The
Knowledge
by
Imagination
,
which
is
not
in
Us
but
from
the
occasion
of
a
certain
Disposition
of
the
Brain
,
and
of
a
certain
Retracement
of
the
Corporeal
Images
of
the
Objects
which
we
Imagine
;
And
the
other
,
that
is
to
say
,
The
Intellection
do's
not
depend
thereupon
,
but
inasmuch
as
it
takes
occasion
from
Objects
known
by
Imagination
,
to
exercise
it self
even
upon
Bodies
,
which
,
as
much
Bodies
as
they
are
,
do
not
cease
to
be
Intelligible
,
there
being
this
Difference
between
things
Imaginable
and
things
Intelligible
,
That
the
Imaginable
are
Imaginable
and
Intelligible
at
the
same
time
;
but
the
Intelligible
cannot
in
any
manner
be
Imagin'd
.
Thus
as
to
the
rest
,
we
call
the
Acts
of
the
Imagination
Corporeal
Knowledges
:
And
tho'
that
there
is
this
Difference
between
Knowledges
by
Imagination
and
Knowledges
by
Intellection
,
that
That
which
we
Imagine
is
represented
under
a
certain
Figure
,
and
a
certain
Bulk
or
Bigness
,
and
with
certain
other
Corporeal
Proprieties
;
and
that
which
is
known
by
pure
Intellection
is
represented
and
known
without
any
thing
of
the
like
;
We
must
not
for
all
that
go
about
to
fancy
,
That
to
Imagine
is
a
Corporeal
Act
in
the
Soul
:
To
say
truth
,
to
Imagine
doth
presuppose
some
Retracement
of
a
Corporeal
Image
in
the
Brain
;
but
the
Act
of
Imagination
in
it self
is
wholly
Spiritual
,
altho'
it
represents
things
after
a
Corporeal
manner
,
and
with
a
Corporeal
Form
.
This
is
not
only
evident
by
the
Reason
above
related
,
That
every
thing
which
is
in
the
Soul
is
Essentially
Spiritual
,
every
Modification
of
the
Soul
,
and
every
Vital
Act
,
being
by
reason
of
the
Immanence
Essentially
Spiritual
;
But
moreover
,
because
it
is
evident
,
that
the
Act
of
Imagining
,
tho'
it
represent
Essentially
a
Figure
and
a
Bulk
,
yet
hath
neither
Figure
nor
Bigness
;
And
so
far
are
the
Images
which
the
Souls
make
or
receive
in
Imagining
,
from
having
any
Figure
or
any
Bigness
,
or
occupying
any
Space
,
that
thousands
of
them
may
meet
together
at
the
same
time
in
one
Soul
without
justling
one
another
,
and
without
constraining
or
incommoding
one
another
,
which
they
could
not
do
if
they
were
Corporeal
;
for
Bodies
justle
,
incommode
,
and
drive
away
one
another
.
St.
Augustin
did
with
reason
admire
,
that
the
Heavens
,
the
Earth
,
and
the
Sea
,
should
be
Lodg'd
together
at
the
same
time
in
his
Head
;
and
he
drew
from
thence
this
just
Consequence
,
That
of
necessity
these
Images
,
by
which
our
Soul
Figures
to
it self
the
Extent
of
these
vast
Bodies
,
can
be
no
ways
Corporeal
,
nor
can
they
have
in
them
any
Extension
,
and
that
they
are
no
less
Spiritual
than
the
Soul
in
which
they
are
engraven
,
because
it
is
certain
that
they
penetrate
one
another
,
and
agree
together
;
whereas
if
they
were
Corporeal
,
they
would
knock
against
one
another
,
and
drive
one
another
out
,
and
could
not
be
Lodg'd
together
at
the
same
time
in
the
same
place
.
CHAP.
XVII
.
Acts
of
Sensation
and
,
Acts
of
Imagination
,
Folly
,
Frensie
,
Visions
.
WE
have
in
the
Eighth
place
Acts
of
pure
Sensation
,
which
come
from
the
Determination
of
present
Objects
;
and
Acts
of
pure
Imagination
,
which
come
and
are
in
us
out
of
the
present
Objects
,
as
are
the
Imaginations
of
Dreams
,
of
confus'd
Thoughts
,
Ravings
of
sick
Persons
,
Folly
and
Frensie
,
and
all
that
which
we
call
Visions
,
whether
those
which
are
only
Illusions
of
the
Internal
Sense
,
or
those
which
are
sometimes
given
from
God
,
or
by
Daemons
or
good
Angels
.
What
pure
Sensation
is
.
The
Knowledges
which
we
have
of
present
Objects
,
by
their
immediate
Impression
,
are
call'd
Sensations
;
These
Knowledges
are
not
in
us
but
from
the
occasion
of
the
Impression
which
is
made
immediately
by
the
Objects
upon
our
External
Organs
,
by
which
it
is
communicated
to
the
Brain
by
the
continuation
of
Motion
which
follows
the
Nerves
,
the
which
from
all
the
Extremities
of
the
Body
terminate
in
the
Brain
.
This
Motion
carry'd
to
the
Brain
,
doth
engrave
there
a
certain
Corporeal
Image
of
the
Object
;
and
that
moment
that
this
Corporeal
Image
is
engraven
in
the
Brain
,
He
who
holds
the
Soul
united
to
the
Body
,
gives
to
the
Soul
an
Intelligible
Idea
of
it
,
with
a
lively
and
penetrating
Resentment
,
and
an
intimate
Certainty
of
this
Image
;
the
which
is
sometimes
accompanied
with
a
confus'd
Sentiment
either
of
Pleasure
or
of
Pain
,
of
Bitter
or
of
Sweet
,
of
Heat
or
of
Cold
,
&c.
And
sometimes
it
is
only
a
simple
Certainty
of
the
presence
of
the
Object
,
and
a
pure
Image
which
represents
it
.
Sympathy
and
Antipathy
.
When
the
Sensation
by
which
one
Man
doth
see
and
understand
another
,
is
made
with
a
confus'd
Sentiment
of
Pleasure
,
and
with
a
certain
Agreement
which
carries
a
Desire
of
being
united
to
him
,
and
which
makes
a
Man
pleas'd
with
him
,
That
is
call'd
Sympathy
;
And
when
on
the
contrary
this
Sensation
is
made
with
a
confus'd
Sentiment
of
disagreement
and
strangeness
,
That
is
call'd
Antipathy
.
You
see
there
the
general
Idea
of
Sensation
,
which
are
the
Knowledges
that
we
have
by
the
Determination
of
present
Objects
.
As
for
those
Acts
that
are
in
us
without
any
Determination
of
present
Objects
,
such
as
are
the
Acts
of
Dreams
,
and
the
other
above
expressed
,
they
are
all
of
them
the
Acts
of
the
Imagination
,
which
are
never
in
us
but
by
the
occasion
of
a
certain
Disposition
of
our
Brain
,
which
remains
from
the
Impression
of
past
Objects
,
or
which
is
determin'd
by
the
Course
of
the
Spirits
and
of
the
Humors
,
as
in
Folly
or
Frensie
;
or
by
some
Exterior
or
Superior
Cause
,
as
in
the
Visions
and
in
the
Illusions
of
the
Imagination
,
caus'd
by
good
Angels
or
by
Daemons
.
Dreams
,
Folly
,
Frensie
,
and
the
diversity
of
Temperaments
and
of
Genius's
.
It
is
easie
to
comprehend
thereby
Dreams
,
Folly
,
Ravings
,
Frensie
,
the
Illusions
of
the
Imagination
,
and
Visions
.
If
the
Brain
comes
to
be
dry'd
to
a
certain
degree
,
and
the
Blood
hath
receiv'd
a
Motion
a
little
more
agitated
than
ordinary
,
and
which
is
not
requir'd
in
a
good
Constitution
and
Disposition
of
the
Organ
of
the
Internal
Sense
,
which
we
call
Common
Sense
,
it
must
necessarily
be
,
that
the
Impression
of
former
Objects
which
remains
still
there
,
and
which
are
there
again
retrac'd
de
novo
,
should
be
embroil'd
,
confounded
and
mingl'd
in
a
thousand
confus'd
and
precipitous
manners
,
according
to
the
confusion
and
precipitation
of
the
Motion
of
the
Blood
and
Animal
Spirits
on
the
one
part
,
and
on
the
other
of
the
Fibres
of
that
part
of
the
Brain
which
is
the
Organ
of
the
Internal
Sense
;
and
from
thence
comes
necesssarily
that
kind
of
Folly
which
consists
in
a
disorder
,
and
a
fantastick
confusion
of
Thoughts
,
without
dependence
,
without
order
,
and
without
connexion
;
For
that
which
we
call
Good
Sence
and
Judgment
,
is
nothing
but
the
Power
and
the
Faculty
which
the
Soul
hath
,
to
order
and
regulate
our
Thoughts
,
to
suspend
and
stay
them
,
that
she
may
consider
and
maintain
their
connexion
and
dependence
;
And
she
loses
this
Faculty
and
this
Power
,
when
the
Motion
of
the
Blood
,
of
the
Humors
,
and
of
the
Animal
Spirits
,
or
of
the
Fibres
of
the
Brain
,
to
which
are
annex'd
the
Species
of
things
,
that
is
to
say
,
the
Impressions
which
remain
of
the
Objects
,
is
disorder'd
and
embroil'd
in
such
sort
,
that
the
natural
order
and
connexion
of
these
Species
cannot
be
observ'd
and
kept
,
but
are
confusedly
and
tumultuously
excited
and
stirr'd
up
by
a
tumultuous
and
irregular
agitation
of
the
Organ
in
which
they
reside
.
There
are
divers
sorts
of
Follies
;
there
are
the
Furious
and
the
Peaceable
,
there
are
the
Rejoycing
and
the
Melancholy
,
and
there
are
general
ones
,
and
particular
ones
,
which
are
fastned
to
one
single
Object
:
And
all
these
diversities
do
proceed
from
the
diverse
manner
whereby
the
Brain
is
disorder'd
;
and
it
would
be
easie
to
Explain
them
particularly
,
if
there
was
occasion
.
It
is
sufficiento
say
,
that
in
what
manner
soever
Folly
subsists
,
it
is
the
greatest
Humiliation
of
our
Nature
,
and
that
which
gives
us
the
best
Prospect
of
the
Misery
of
the
Servitude
of
our
Souls
,
in
the
present
Estate
of
Union
with
the
Body
;
since
they
lose
by
Folly
the
Empire
and
the
Liberty
of
their
Thoughts
,
being
forc'd
to
follow
the
fantasticalness
,
the
perplexity
,
the
disorder
and
the
confusion
of
the
irregular
Motion
of
the
Brain
,
either
too
much
dry'd
and
burnt
up
by
Choler
and
Melancholy
,
or
too
much
overflow'd
,
or
too
much
moistned
by
Phlegm
,
without
being
able
either
to
suspend
or
stop
them
,
or
to
hasten
or
advance
them
.
This
lets
us
see
the
Limitation
even
of
our
Spiritual
Nature
,
which
is
Finite
even
in
the
most
Divine
Perfection
that
she
possesses
;
for
this
disorder
of
the
loss
of
the
Empire
and
of
the
Liberty
of
Thoughts
happens
in
Man
,
because
he
doth
not
possess
as
God
doth
,
an
Infinite
Liberty
,
that
is
to
say
,
an
Infinite
Empire
,
but
only
a
Finite
Liberty
or
a
Finite
Empire
over
himself
;
For
it
is
this
which
makes
,
that
God
,
as
the
Universal
Cause
,
doth
not
respect
this
Liberty
of
Man
,
but
determines
in
his
Soul
Thoughts
conformable
to
the
Agitations
of
his
Brain
,
which
is
the
Occasional
Cause
by
which
he
is
determin'd
in
this
Quality
of
Universal
Cause
,
to
give
Thoughts
and
Idea's
to
the
Soul
:
God
concurs
with
Fools
as
he
doth
with
Natural
Causes
,
for
the
making
of
Monsters
;
he
follows
the
Motion
of
the
Brain
as
a
Necessary
Cause
.
Raving
doth
not
differ
from
Folly
,
but
by
the
Intervals
which
it
hath
,
and
because
it
is
only
an
Accident
,
and
a
transient
Symptom
of
a
Fever
,
which
too
strongly
agitates
the
Brain
.
Frensie
is
but
a
violent
Raving
,
and
both
the
one
and
the
other
let
us
see
,
that
there
must
be
a
Superior
Power
,
who
with
an
absolute
Empire
Determines
our
Thoughts
from
the
Occasion
of
the
Motions
of
our
Brain
,
and
Confirms
by
a
sensible
Argument
,
all
that
we
have
said
concerning
the
Union
of
our
Souls
with
our
Bodies
,
and
concerning
the
continual
Action
by
which
we
believe
that
God
Determines
our
Thoughts
and
our
Sentiments
,
from
the
Occasion
of
divers
Impressions
which
are
made
on
our
Bodies
,
either
by
External
Objects
,
or
by
the
Fermentation
of
their
proper
Humors
.
If
we
reflect
seriously
upon
it
,
we
shall
see
,
that
it
is
not
at
all
possible
to
think
,
that
the
Soul
in
these
States
of
Folly
and
Frensie
should
make
in
her self
her
Thoughts
;
We
shall
be
persuaded
that
she
receives
them
from
that
Superior
Power
which
unites
her
to
the
Body
,
and
which
Acting
as
an
Universal
Cause
,
hath
no
regard
to
the
incongruity
of
these
Thoughts
,
as
it
hath
no
regard
to
the
incongruity
of
Monsters
,
in
the
Motions
which
it
gives
to
the
common
Matter
of
the
Universe
,
by
its
inviolable
and
infallible
Laws
,
but
makes
the
Fortune
of
the
Disorder
,
and
of
the
Disranging
of
the
Harmony
of
the
Body
,
to
follow
and
run
upon
the
Soul
,
not
ceasing
to
determine
her
Thoughts
according
to
the
Occasion
which
that
part
gives
her
thereof
,
and
that
common
Center
of
the
Organizanization
which
it
hath
establish'd
for
the
occasional
Cause
of
its
Essential
Concourse
,
or
of
the
Action
by
which
it
Enlightens
us
.
God
Determines
the
Thoughts
in
Madmen
and
in
Fools
,
by
the
immutable
Laws
which
he
hath
Establish'd
in
the
Union
of
Bodies
with
Souls
;
which
is
,
To
give
Idea's
upon
the
Occasion
of
the
Corporeal
retracement
of
Objects
which
are
made
in
the
Brain
,
without
having
regard
either
to
the
Order
or
to
confusion
of
the
Thoughts
.
Visions
.
The
Illusions
of
the
Imagination
,
by
which
Men
believe
they
see
by
Intervals
,
Things
which
in
effect
they
do
not
see
,
are
a
kind
of
short
and
transient
Folly
;
and
they
are
made
by
a
deep
and
lively
retracement
of
some
particular
Species
,
which
so
occupie
the
Organ
of
the
internal
Sense
,
that
the
other
Species
there
remain
as
it
were
all
of
them
defaced
;
from
whence
it
happens
,
that
the
Imagination
of
it
is
livelily
determined
:
And
as
this
is
the
effect
of
lively
and
strong
Imaginations
,
to
represent
Things
absent
as
if
they
were
just
present
,
and
as
if
they
actually
struck
the
Senses
;
so
it
happens
from
thence
,
that
Men
do
believe
they
see
that
which
they
do
not
see
,
because
they
judge
that
the
Image
that
they
have
of
it
,
is
determined
by
the
presence
of
the
Object
,
not
minding
that
it
comes
from
the
Imagination
only
;
and
thus
it
is
that
there
are
a
thousand
sorts
of
Illusions
,
and
vain
and
chymerical
Visions
in
certain
Spirits
,
which
we
call
feeble
or
weak
;
tho'
indeed
they
are
too
strong
,
because
that
these
sorts
of
Illusions
proceed
not
but
from
an
excessive
force
of
the
Imagination
,
the
which
is
a
true
and
real
weakness
of
Reason
;
since
the
Imagination
is
never
excessively
strong
,
but
Reason
is
thereby
as
much
weak
,
because
the
Power
of
Reason
is
to
rule
over
the
Imagination
,
to
redress
,
to
correct
it
,
to
suspend
its
Operations
,
and
to
consider
it
nearly
,
to
see
wherein
it
exceeds
:
The
supernatural
Visions
which
come
from
God
,
are
when
God
as
a
particular
Cause
makes
a
miraculous
and
supernatural
Impression
in
the
Imagination
,
that
is
to
say
,
which
doth
not
at
all
come
from
the
necessary
consequences
of
the
Course
of
the
natural
Motion
of
the
Blood
,
of
the
Humors
,
and
of
the
Spirits
;
and
those
which
come
from
good
and
evil
Angels
,
are
made
by
the
Natural
Empire
that
Angels
have
over
Bodies
,
by
vertue
whereof
,
they
stir
up
Images
in
the
Brain
,
which
determin
God
as
an
Universal
Cause
,
by
the
Law
of
the
Union
of
the
Soul
with
the
Body
,
to
give
Idea's
and
Thoughts
,
of
which
the
Corporeal
Images
are
the
occasional
Cause
;
for
be
it
what
it
will
,
an
Angel
or
a
Devil
,
which
retrace
a
certain
Object
in
our
Brain
,
God
gives
us
necessarily
the
Idea
of
it
by
that
immutable
Law
of
Union
which
we
have
often
explained
,
which
is
no
other
but
the
confused
Idea
which
Philosophers
commonly
express
by
the
Term
of
Concourse
,
which
they
conceive
as
the
Universal
Influence
,
and
perpetual
and
necessary
Action
of
the
Creator
,
acting
as
an
Universal
Cause
,
and
animating
by
his
Intimate
Co-operation
,
and
by
the
most
efficacious
influence
of
his
Life
and
of
his
Power
the
whole
Universe
,
reduced
to
a
clear
and
distinct
Idea
,
under
the
name
of
the
Action
,
by
which
God
makes
and
entertains
the
Union
of
the
Souls
with
Bodies
.
The
diversity
of
Temperaments
,
and
of
Genius's
.
After
which
,
there
remains
nothing
more
to
be
said
upon
the
occasion
of
this
difference
of
the
Operation
of
the
Soul
,
unless
that
it
is
thereby
easie
to
comprehend
,
that
all
the
diversity
which
is
observed
betwixt
one
Man
and
another
,
do's
not
come
but
from
the
diversity
of
the
Temperament
,
and
from
the
material
Structure
and
Harmony
of
the
Body
,
and
from
the
greater
or
lesser
Disposition
,
whereby
the
Objects
which
strike
the
Senses
,
are
lively
represented
to
the
passive
or
to
the
active
Faculty
of
the
Thinking
Soul
;
for
if
one
is
Choleric
,
and
the
other
Phlegmatic
,
it
do's
not
at
all
happen
,
because
the
Soul
of
one
is
more
lively
and
more
sensible
than
the
Soul
of
another
;
but
because
the
same
things
do
more
hurt
the
Brain
of
the
one
,
and
less
hurt
the
Brain
of
the
other
;
and
it
is
in
the
same
manner
with
the
advantage
of
the
Understanding
,
of
the
Judgment
,
and
of
the
Memory
,
and
of
the
other
Natural
Qualities
:
But
let
us
go
on
and
see
further
,
what
other
Operations
our
Souls
make
in
our
Bodies
.
CHAP.
XVIII
.
Acts
of
Spiritual
Reminiscency
,
and
Acts
of
Corporeal
Memory
.
WE
observe
in
the
ninth
place
,
Acts
of
Reminiscency
or
of
Remembrance
Spiritual
,
and
to
speak
properly
Inorganical
,
and
Acts
of
Corporeal
Memory
,
or
of
Mechanic
Memory
,
if
we
may
be
admitted
to
say
so
;
for
if
you
observe
,
you
will
find
that
beyond
or
above
that
Organical
Mechanic
Memory
,
which
determins
(
in
the
same
order
,
and
in
the
same
connection
that
it
hath
received
them
)
the
Species
and
the
Motions
of
the
Fibers
of
the
Spirit
,
from
whence
are
formed
the
Motions
of
the
Muscles
of
the
Throat
and
of
the
Tongue
,
which
make
us
recite
or
sing
truly
,
an
Air
without
dreaming
of
it
,
or
those
of
the
Feet
,
which
make
us
dance
a
Currant
or
a
Ballet
;
There
is
another
Species
of
Memory
,
by
which
we
conserve
the
most
abstracted
Idea's
of
Sciences
,
in
all
the
order
and
all
the
Arangement
that
Demonstrations
make
of
them
;
for
tho'
Corporeal
and
Mechanic
Memory
serves
to
these
Sciences
,
for
conservation
of
these
Kinds
of
Terms
which
serve
thereto
,
yet
it
is
undubitable
that
there
are
a
thousand
sorts
of
Knowledges
wholly
intellectual
,
which
we
have
acquired
by
Speculation
and
Reasoning
,
the
remembrance
of
which
remains
with
us
,
which
do's
no
way
depend
upon
that
Organ
of
the
Corporeal
Memory
,
which
goes
like
a
Wheel
,
or
like
a
Clock
,
so
long
as
it
hath
Line
and
Weights
;
for
tho'
this
Corporeal
Memory
is
lost
,
this
Spiritual
Reminiscency
remains
;
and
so
far
is
Reminiscency
or
Spiritual
Memory
from
being
weakned
by
Time
and
Old
Age
,
that
she
is
always
growing
more
perfect
;
for
we
see
that
abstracted
and
speculative
Sciences
are
perfectioned
more
and
more
,
tho'
the
Memory
diminishes
in
speculative
Men.
There
might
be
a
thousand
Reflections
made
upon
this
double
Memory
,
for
the
Corporeal
on
the
one
side
operating
,
as
she
do's
sensibly
by
Spirits
,
without
the
determination
of
the
Soul
;
and
often
times
without
her
participation
,
from
whence
proceed
a
thousand
marvellous
Effects
,
as
to
observe
the
Order
,
and
the
Dependence
of
Tones
and
of
Pauses
,
or
Cadences
in
Singing
or
in
Dancing
,
and
to
repeat
thousands
of
Words
in
the
Order
that
we
have
learn'd
them
,
may
serve
for
a
sensible
Demonstration
of
the
inutility
of
the
Principle
of
a
Knowledge
like
to
ours
,
which
we
so
imprudently
give
to
Beasts
;
Since
it
is
certain
that
Memory
makes
us
Sing
and
Dance
without
our
dreaming
of
it
;
And
on
the
other
side
,
Reminiscency
and
the
Faculty
(
wholly
Spiritual
of
the
Soul
)
of
Remembrance
,
make
us
see
in
our
Souls
their
Spiritual
Quality
and
Nature
,
by
the
Immensity
of
its
Idea's
,
of
its
Principles
,
and
of
its
Consequences
,
and
by
the
enchaining
of
the
one
with
the
other
,
which
she
Treasures
up
in
her self
.
CHAP.
XIX
.
Acts
of
Spiritual
Resentment
,
and
Acts
of
Corporeal
Passion
.
The
difference
of
Pleasure
and
Joy
,
of
Grief
and
Sadness
.
WE
observe
in
us
in
the
tenth
place
,
Acts
of
Spiritual
Passion
,
and
Acts
of
Corporeal
Passion
;
for
we
have
not
only
Pleasures
and
Pains
,
but
we
have
Joys
and
Sorrows
;
Things
altogether
different
.
Pain
and
Pleasure
are
Sensations
,
these
are
Modifications
and
confused
Sentiments
of
the
Soul
,
which
affect
it
and
penetrate
it
,
without
Enlightning
it
;
but
in
respect
to
the
conduct
of
the
Body
,
by
Relation
to
which
,
they
instruct
it
,
teaching
it
to
apprehend
what
is
good
and
what
is
ill
for
the
Body
,
by
way
of
Instinct
.
A
Joy
and
Sadness
are
Passions
,
or
Acts
and
Resentments
of
the
Appetite
of
that
Love
which
we
have
said
,
caries
us
towards
Good
,
and
do
flow
from
the
Idea
o●
the
Opinion
which
we
have
of
it
.
The
difference
of
Pain
and
Sadness
.
Pain
is
very
different
from
Sadness
,
not
only
in
the
Sentiment
which
the
one
and
the
other
gives
us
,
but
also
in
the
manner
whereby
the
one
and
the
other
enter
into
our
Souls
.
Pain
is
made
in
us
,
without
us
;
it
enters
indeed
by
our
Senses
,
but
it
is
not
us
who
open
the
Gate
of
our
Soul
to
it
,
we
are
very
willing
to
keep
it
shut
;
it
makes
way
,
it
enters
,
it
penetrates
it
in
spight
of
us
,
and
independently
of
our
Reflections
,
even
to
the
bottom
of
our
Soul
:
On
the
contrary
,
we
open
the
Gate
to
Sadness
,
it
enters
by
our
Thought
and
by
our
Reflection
;
and
it
is
after
the
same
manner
,
with
Pleasure
and
Joy
as
it
is
with
Pain
and
Sadness
;
Pleasure
is
a
Sentiment
like
Pain
which
is
made
in
us
,
without
us
,
independent
of
our
Thought
and
of
our
Reflection
;
and
Joy
on
the
contrary
,
enters
by
the
Gate
of
our
Thought
,
and
of
our
Knowledge
or
Reflection
.
Joys
Corporeal
,
and
Corporeal
Sadnesses
.
And
as
Pain
and
Sadness
,
Pleasure
and
Joy
,
are
divers
Operations
in
us
;
so
there
is
likewise
in
us
a
great
difference
of
Joys
and
Sadnesses
;
we
have
two
sorts
of
them
,
which
we
may
call
Corporeal
,
and
we
have
some
which
we
may
call
,
and
which
we
have
always
called
Spiritual
;
both
the
one
and
the
other
are
Passions
of
the
Soul
,
for
they
are
the
Acts
of
the
Appetitive
Faculty
,
which
we
otherwise
call
the
Will
;
not
by
way
of
free
Determination
and
deliberate
Act
,
but
by
way
of
Resentment
and
Emotion
,
and
this
is
properly
called
Passion
.
We
have
Corporeal
Joys
and
Sadnesses
,
not
that
the
Body
can
have
any
resentment
of
Joy
or
Sadness
,
for
it
cannot
have
them
in
any
manner
;
but
because
we
have
them
upon
the
occasion
of
the
Body
,
or
by
the
Principle
of
the
Sensible
or
Corporeal
Appetite
,
which
is
the
love
of
Sensible
Good
.
Corporeal
Joys
and
Sadnesses
do
arise
in
Us
these
two
ways
;
either
because
the
violent
Passion
of
love
for
some
Sensible
Good
,
hath
a
happy
or
unhappy
Success
,
from
whence
Joy
and
Sadness
spring
up
by
a
necessary
Resentment
,
or
because
the
Humours
of
the
Body
(
of
which
there
are
some
Earthy
and
Melancholy
ones
,
which
lock
up
the
Fibres
of
the
Brain
and
Heart
,
and
thereby
give
occasion
to
sad
Thoughts
,
Conditions
,
and
Dispositions
;
and
some
that
are
sweet
and
gay
,
which
dilate
the
Heart
,
the
Spleen
&
the
Brain
,
and
make
the
Blood
and
Spirits
flow
easily
through
every
part
,
and
thereby
occasion
agreeable
and
joyful
Thoughts
)
do
determin
the
Disposition
of
the
Brain
,
and
the
rest
of
the
Body
to
be
the
occasion
of
the
Reflections
and
Motions
of
Joy
and
Sadness
.
Spiritual
Joys
,
and
Sadnesses
.
We
have
on
the
contrary
,
Spiritual
Joys
and
Sadnesses
,
which
are
the
true
Passions
or
true
Resentments
of
the
Rational
or
Spiritual
Appetite
;
for
altho'
they
are
formed
with
much
more
Deliberation
and
Reflection
than
Corporeal
Joy
and
Sadness
;
they
are
truly
Spiritual
Passions
,
because
the
Resentment
that
forms
them
,
is
not
an
Act
of
the
active
or
determinative
Faculty
of
the
Soul
,
but
of
that
kind
of
Power
and
passive
Faculy
,
from
whence
spring
up
all
the
Resentments
of
the
Appetite
.
Natural
and
Supernatural
Joy
and
Sadness
.
Spiritual
Joy
is
sometimes
a
Joy
purely
Rational
,
and
which
comes
from
the
Knowledge
of
the
sweetness
of
Repose
,
of
the
good
Order
of
Affairs
,
and
of
the
Society
and
Fidelity
of
Friends
;
and
sometimes
it
is
a
Celestial
and
Divine
Joy
,
as
is
that
Joy
which
the
Conscience
and
the
Sentiments
of
Grace
gives
,
and
of
Eternal
Hopes
,
which
St.
Paul
calls
the
Peace
of
God
,
and
the
Joy
of
the
Holy
Ghost
,
or
in
the
Holy
Ghost
.
Penitence
.
We
must
say
the
same
thing
of
Sadness
;
for
there
is
also
a
Spiritual
Sadness
,
which
doth
not
at
all
reach
up
to
God
,
but
which
regards
nothing
but
the
Natural
State
;
and
there
is
a
Holy
and
Supernatural
Sadness
,
which
is
caused
by
Penitence
,
that
lively
Sentiment
,
and
that
lively
and
penetrating
Resentment
of
the
unworthiness
of
Sin
,
from
whence
flow
those
Sacred
Tears
which
render
the
Soul
so
pure
and
so
fair
before
God
,
for
they
are
like
a
vehement
Fire
,
which
consumes
in
us
all
the
Matter
and
all
the
Impurity
of
Sin
.
But
let
Us
generally
remark
the
difference
of
our
Natural
and
of
our
Supernatural
Operations
.
CHAP.
XX.
Acts
Natural
,
or
Natural
Operations
;
and
Acts
Supernatural
,
or
Operations
of
Grace
.
THERE
is
in
the
eleventh
place
,
a
most
essential
and
most
important
Division
and
Difference
to
be
observed
,
of
which
the
Experience
is
constant
and
indubitable
from
our
Operations
and
Acts
,
which
ought
not
here
to
be
forgotten
;
to
wit
,
the
Distinction
and
the
Difference
of
our
Natural
Acts
,
or
our
Natural
Operations
,
and
of
our
Supernatural
Acts
,
or
our
Supernatural
Operations
:
For
there
is
incontestably
in
Us
in
all
our
Faculties
,
besides
their
Natural
Acts
,
Operations
Supernatural
,
which
make
an
Impression
there
of
that
almighty
Vertue
,
and
of
that
invisible
Force
from
above
,
which
we
commonly
call
Grace
.
This
Eternal
and
Soveraign
Power
which
Rules
over
us
,
and
which
Acts
continually
in
us
(
enlightning
us
by
all
the
Idea's
,
and
all
the
Images
which
we
have
of
things
,
&
penetrating
us
with
a
thousand
divers
Sentiments
,
sometimes
of
Pleasure
,
and
sometimes
of
Pain
)
is
called
Nature
,
when
by
reason
of
the
communication
of
Motions
,
&
of
the
Corporeal
Impressions
which
arrive
as
far
as
the
Brain
,
it
Acts
in
us
by
the
general
Wills
,
and
the
immutable
Laws
of
its
Natural
Providence
,
which
have
no
other
end
but
the
beauty
and
the
conservation
of
the
visible
World
;
But
when
by
other
views
and
for
other
respects
,
when
for
the
final
Building
of
its
Eternal
Temple
,
when
for
the
formation
of
its
Eternal
Court
,
if
we
may
be
permitted
to
say
so
,
when
for
the
accomplishment
of
the
favourable
Decrees
of
its
Predestination
,
freely
made
for
the
Consummation
of
its
Elect
,
which
is
the
Object
of
a
Providence
,
entailed
and
combined
in
a
thousand
manners
upon
the
former
;
when
in
this
View
it
Operates
in
Us
for
to
correct
the
Corruption
,
or
to
aid
the
weakness
and
insufficiency
of
Nature
for
our
Sanctification
;
it
changes
its
Name
,
and
is
called
Grace
.
Thus
there
is
in
us
Nature
and
Grace
,
or
the
Operations
of
Nature
,
and
the
Operations
of
Grace
;
and
Grace
is
almost
no
less
visible
than
Nature
.
The
Libertines
,
those
Foolish
and
Rash
,
and
at
the
same
time
Gross
and
Carnal
Spirits
,
who
judge
of
every
thing
by
their
Senses
,
under
pretence
that
Grace
is
neither
to
be
seen
nor
to
be
felt
,
though
it
is
felt
inwardly
as
sensibly
as
the
most
Corporeal
Objects
,
and
tho'
it
hath
by
the
inward
Sentiment
an
indubitable
Evidence
,
I
say
,
the
Gross
and
Carnal
Libertines
will
affirm
,
That
all
that
we
say
of
Grace
,
is
nothing
but
a
Dream
and
a
Chimera
,
because
they
pretend
that
Grace
is
a
Fancy
,
which
hath
no
other
Reality
than
that
which
the
Fanatical
Imagination
of
some
superstitious
and
sick
Spirits
hath
given
it
.
But
the
Judgment
and
Decision
of
such
People
ought
not
at
all
to
put
us
to
a
stand
;
but
on
the
contrary
,
it
rather
makes
for
the
Truth
,
and
effective
Reality
of
Grace
,
that
it
should
be
called
in
Question
by
these
Fanatic
Enemies
of
all
Truth
.
Grace
makes
it self
appear
at
all
times
in
the
World
,
and
especially
since
the
accomplishment
of
the
Mystery
of
God
in
the
Flesh
,
encompassed
with
a
Light
and
a
Brightness
,
so
evident
,
that
we
may
as
well
doubt
whether
there
be
a
World
,
as
to
doubt
there
hath
been
brought
in
by
Christianity
a
New
Light
of
the
Mysteries
and
Precepts
of
Morality
and
Divine
Truths
;
We
may
also
as
soon
doubt
of
that
which
is
called
Nature
,
as
of
that
which
is
called
Grace
,
or
of
a
Supernatural
Principle
,
which
(
contrary
to
the
impure
and
corrupt
Inclinations
of
Nature
,
always
inclined
towards
the
Earth
)
doth
turn
and
elevate
our
Hearts
and
our
Spirits
towards
God
,
towards
Eternity
,
and
towards
Heaven
,
and
makes
us
find
ineffable
Tastes
and
unspeakable
Delights
in
Humiliation
and
Sufferings
,
and
in
the
greatest
Abnegation
,
and
the
greatest
Crucifixion
of
the
Senses
.
Christianity
is
Established
in
the
World
by
a
Force
and
a
Vertue
indubitably
Heavenly
and
Divine
,
which
Operates
more
Miracles
in
the
Spirit
,
and
in
the
Hearts
of
Men
,
than
in
the
Corporeal
Nature
,
whereof
she
appears
so
highly
and
so
indubitably
a
Mistriss
;
since
she
hath
changed
the
Laws
of
it
in
all
its
Parts
as
she
pleased
,
with
an
Empire
,
the
most
Absolute
that
ever
was
.
This
Force
and
this
Verture
so
unquestionably
Heavenly
and
Divine
,
which
hath
raised
the
Dead
,
and
imprinted
the
Marks
of
its
Soveraign
Power
,
and
Omnipotent
Empire
upon
all
Visible
and
Corporeal
Nature
,
hath
Acted
and
Operated
with
the
same
Power
and
the
same
Empire
,
upon
the
Hearts
and
upon
the
Spirits
,
and
it
continues
to
Act
and
to
Operate
after
the
same
manner
:
And
as
its
Operation
is
called
a
Miracle
,
when
it
Acts
and
Operates
extraordinarily
upon
Corporeal
Nature
;
so
it
is
called
Grace
,
when
it
Acts
and
Operates
upon
our
Souls
,
for
our
Sanctification
and
our
Salvation
.
Grace
then
is
incontestably
something
that
is
as
Real
as
Nature
;
and
there
are
in
us
by
consequence
,
most
real
Operations
of
Grace
,
which
is
of
Importance
to
observe
and
to
distinguish
well
,
and
to
keep
unmixt
by
the
inward
and
indubitable
Sentiment
which
we
have
of
it
.
Grace
Operates
in
Us
in
such
manner
,
that
what
it
Operates
in
Us
,
is
our
Operation
,
and
our
Operation
is
its
.
It
Operates
in
Us
sometimes
by
way
of
Light
or
Illumination
,
and
sometimes
by
way
of
anticipating
or
preventing
Pleasure
and
Delectation
;
and
it
Operates
after
this
sort
in
two
manners
,
by
transient
Acts
,
and
by
permanent
and
setled
Habits
.
Transient
Irradiations
,
whether
they
be
by
Illumination
,
or
by
Celestial
Delectation
,
which
we
commonly
express
by
the
Name
of
Inspirations
,
are
that
which
we
call
Actual
Grace
;
and
those
permanent
and
habitual
Dispositions
of
holy
and
righteous
Inclinations
and
Affections
,
which
keep
the
Soul
turned
towards
God
,
tyed
to
Duty
and
to
Vertue
,
and
determined
to
the
Observation
of
the
Divine
Law
,
are
that
which
we
call
Habitual
Grace
or
Divine
Charity
.
For
that
which
we
call
Habitual
Grace
,
hath
nothing
in
it
that
is
Physical
beyond
Divine
Charity
,
or
that
happy
Situation
and
Disposition
of
the
Heart
,
which
regards
and
loves
God
and
Duty
as
the
Soveraign
Good
,
with
a
firm
and
inconcussible
determination
of
the
Will
,
from
which
nothing
can
draw
it
,
until
Human
Liberty
coming
to
be
too
loose
,
doth
so
diminish
the
Heavenly
Impression
,
so
that
Temptation
is
able
to
prevail
;
that
is
it
which
makes
the
sad
Falls
of
the
Just.
There
are
some
who
conceive
that
this
Heavenly
Impression
is
not
so
much
for
the
producing
of
Actions
,
Holy
and
Just
in
themselves
,
as
for
the
producing
them
of
a
certain
Fashion
whereof
they
have
not
,
and
of
which
they
do
not
give
any
distinct
Idea
;
They
believe
that
it
is
Essential
to
our
Actions
,
that
they
are
made
by
a
Supernatural
Principle
,
to
the
end
that
they
may
be
agreeable
to
God
,
and
worthy
of
that
Eternal
Recompence
,
which
St.
Paul
calls
the
Crown
of
Justice
.
But
that
is
altogether
a
pure
Illusion
of
certain
School
men
,
who
conceived
it
after
that
manner
.
Grace
is
necessary
for
the
Foundation
of
Holy
and
Just
Actions
themselves
,
and
not
only
for
some
Circumstance
whereof
they
might
stand
in
need
,
to
make
them
worthy
.
This
would
be
meer
Pelagianism
,
and
most
Gross
to
believe
,
That
we
can
without
the
inward
Delectation
of
Grace
,
preserve
Continence
,
pardon
our
Enemies
,
and
love
God
above
all
things
,
by
an
Effective
Love
and
Efficacy
,
which
withdraws
our
Heart
from
the
World
,
and
from
our Selves
,
and
ties
it
to
that
Eternal
and
Soveraign
Beauty
.
it
is
Grace
which
draws
us
from
Time
,
from
the
World
,
and
from
our Selves
,
and
makes
us
taste
God
and
Eternity
.
It
is
Grace
which
causeth
Us
to
do
all
the
Good
which
we
do
;
for
all
that
we
do
without
Grace
is
poysoned
and
corrupted
by
some
secret
return
of
Self-love
,
which
is
that
Venemous
Root
whereof
St.
Austin
so
often
speaks
,
which
Poysons
all
that
it
touches
,
and
even
all
that
it
comes
near
.
How
Grace
is
Efficacious
.
It
is
demanded
whether
Grace
be
Efficacious
by
its
self
,
or
whether
it
be
only
by
the
free
Determination
and
Co-operation
of
Human
Will
?
But
besides
,
that
this
may
not
perhaps
be
a
place
to
decide
Qustions
of
this
Nature
,
There
is
nothing
perhaps
but
an
Equivocation
in
all
the
Disputes
which
Christians
can
have
amongst
themselves
thereupon
.
For
since
there
are
two
certain
Truths
amongst
Christians
,
that
Grace
of
it self
is
Victorious
over
the
impure
Delectation
of
Concupiscence
,
whereof
it
invincibly
suspends
the
Charm
,
by
the
Heavenly
and
Inward
Tast
which
it
gives
Us
of
God
,
of
our
Duty
,
and
of
Eternal
Happiness
;
and
that
at
the
same
time
it
regards
our
Liberty
,
or
at
least
it
doth
not
restrain
it
,
leaving
Us
to
our
own
Choice
to
Co-operate
with
it
or
not
:
It
seems
that
amongst
Christians
,
it
ought
necessarily
to
be
acknowledged
,
that
in
one
Sense
,
Grace
is
Efficacious
and
Victorious
by
it self
,
and
that
in
another
it
is
not
so
:
It
is
Efficacious
by
it self
against
inordinate
Desires
,
but
not
against
our
Liberty
;
for
it
invincibly
suspends
the
Charm
of
Concupiscence
,
but
it
doth
not
at
all
invincibly
engage
our
Co-operation
so
often
as
it
Opein
Us.
I
say
,
so
often
,
because
it
is
of
that
we
are
Discoursing
:
But
for
certain
Occasions
,
there
is
no
doubt
but
Grace
doth
engage
Us.
CHAP.
XXI
.
Seven
or
Eight
Differences
of
our
Acts
of
Intellection
.
And
how
God
Acts
perpetually
in
Us
,
in
the
two
Capital
Faculties
of
our
Soul
.
WE
observe
in
the
twelfth
place
,
Seven
or
Eight
notable
Differences
of
divers
Acts
of
pure
Intellection
;
for
we
have
of
them
in
the
first
place
,
Notions
which
are
Applicable
to
a
thousand
divers
Subjects
,
as
are
all
those
Idea's
which
we
call
in
the
Schools
Abstracted
or
Universal
,
by
which
we
conceive
Essences
and
Universal
Natures
,
without
any
individual
Difference
;
as
for
Example
,
The
Idea
of
a
Circle
,
of
a
Square
,
of
a
Triangle
,
the
Idea
of
a
Man
,
of
an
Angel
,
of
a
Lyon
,
of
a
Stone
in
general
;
and
on
the
contrary
,
We
have
such
as
are
singular
and
individual
Idea's
,
which
cannot
be
applied
but
to
one
certain
determined
Object
,
which
they
Represent
or
Conceive
.
We
have
in
the
second
place
,
Such
as
are
directly
in
View
,
and
others
that
are
in
View
by
Reflection
,
by
which
we
come
again
upon
our
simple
View
,
and
compare
the
one
with
the
other
,
for
to
observe
their
Diversities
and
their
Singularities
.
We
have
in
the
third
place
,
A
simple
Conception
or
Representation
of
Objects
,
which
we
call
simple
Apprehension
;
and
we
have
the
Judgment
and
the
Comparison
thereof
,
by
which
we
decide
the
Relations
and
the
Agreements
of
Things
,
their
Equality
,
their
Identity
,
their
Disproportions
,
&c.
We
have
in
the
fourth
place
,
Aquiescence
and
decisive
Judgment
,
by
way
of
Affirmation
,
or
by
way
of
Negation
;
and
a
Doubt
or
Suspension
,
and
Ballancing
of
the
Decision
in
the
Obscurity
of
Things
,
or
in
the
Equality
of
Reasons
,
which
is
called
to
Doubt
.
We
have
in
the
fifth
place
,
Simple
Speculation
of
Objects
,
without
any
Motion
of
the
Spirits
,
to
go
further
:
And
an
Effort
and
Agitation
of
the
Thought
,
to
extend
Knowledge
,
and
to
pass
on
from
that
which
we
knew
,
to
that
we
do
not
as
yet
know
,
which
is
that
proper
Species
of
Reasoning
,
which
brings
into
the
World
all
the
Arts
and
Sciences
.
In
Relation
to
all
these
different
Acts
of
the
Intellection
,
there
is
this
to
be
observed
,
That
it
is
not
but
by
pure
Accident
,
considering
the
State
of
Union
with
the
Body
,
that
they
depend
upon
the
Disposition
of
the
Body
;
for
they
do'nt
depend
upon
a
Configuration
,
Determination
,
or
a
particular
Disposition
of
the
Brain
,
or
of
any
other
Part
or
Humor
of
the
Body
,
as
the
Acts
of
Imagining
,
of
Remembring
,
of
Passion
,
and
of
Perceiving
by
proper
Sensation
;
but
in
what
Estate
soever
the
Body
is
,
provided
that
the
too
vehement
Motions
of
the
Spirits
,
and
of
the
Fibres
of
the
Brain
,
leaves
the
Soul
her
Liberty
of
Thinking
,
The
Soul
exercises
all
these
divers
Acts
,
upon
all
Objects
which
can
be
presented
to
it
.
Secondly
,
We
ought
to
observe
,
that
all
those
Acts
are
the
proper
Acts
of
the
Active
Faculty
of
the
Soul
,
and
by
consequence
,
Acts
Free
in
their
Nature
,
which
are
not
necessary
or
constrain'd
,
but
by
Accident
,
and
by
particular
Rencounters
;
for
whether
God
gives
them
for
Recompence
of
their
Hope
,
or
the
Attention
of
their
Spirit
,
as
some
conceive
;
Or
whether
the
Spirit
makes
them
it self
,
by
the
Light
which
it
hath
once
received
from
God
,
to
discover
the
Essences
of
Things
,
in
separating
that
which
is
Essentially
agreeable
to
them
,
from
those
which
they
have
not
but
by
Accident
,
and
as
it
were
Accessorily
,
as
well
as
the
Proportions
and
Relations
of
Equality
,
or
Inequality
,
which
are
in
them
,
as
others
have
more
willingly
conceiv'd
it
:
It
is
hower
,
always
true
to
say
,
That
the
Soul
forms
these
Idea's
and
these
Notions
:
Since
it
is
certain
,
that
she
forms
them
at
least
by
her
Attention
,
that
is
to
say
,
that
she
renders
her self
Attentive
by
her self
,
and
by
her
own
proper
Choice
and
Determination
;
from
whence
there
comes
to
her
afterwards
,
these
Idea's
,
and
these
Notions
,
as
hath
been
said
already
.
That
God
Acts
perpetually
in
Us
,
in
our
Perceptive
Faculty
,
and
in
our
Appetitive
Faculty
.
After
this
particular
Account
,
I
do
not
see
that
one
could
wish
for
any
thing
more
,
to
be
fully
instructed
of
the
manner
how
our
Souls
Are
,
and
Operate
in
our
Bodies
;
unless
it
be
that
there
is
this
general
Reflection
,
to
spread
over
all
that
hath
been
said
,
That
it
is
God
who
is
indubitably
our
Light
and
our
Life
,
who
Operates
in
Us
,
in
all
these
divers
Acts
of
our
Perceptive
Faculty
,
and
of
our
Appetitive
Faculty
,
in
the
same
manner
,
that
he
perpetually
Acts
in
our
Spirits
and
in
our
Hearts
;
in
our
Spirits
by
the
Act
of
his
continual
Illumination
,
and
in
our
Hearts
by
that
of
his
insurmountable
and
invincible
Attraction
;
for
that
which
we
call
in
Us
the
Heart
and
the
Will
,
or
the
Appetitive
Faculty
,
is
but
a
vehement
and
an
invincible
Desire
,
by
which
God
draws
us
to
himself
,
under
the
confused
Idea
of
Good
,
of
Pleasure
,
and
of
Happiness
,
which
are
not
to
be
found
but
in
him
:
And
as
all
the
Acts
of
the
Perceptive
Faculty
,
are
but
only
different
Modifications
of
his
Eternal
Illumination
,
which
Operate
in
Us
in
an
hundred
divers
manners
;
So
all
these
divers
Acts
of
our
Appetitive
Faculty
,
all
these
divers
Resentments
of
our
Passions
,
are
but
the
divers
Modifications
of
that
Desire
,
and
of
that
Motion
,
of
that
Attraction
,
and
of
that
Ardor
so
enflamed
with
Pleasure
,
and
with
Soveraign
Good
,
by
which
he
perpetually
draws
us
to
himself
,
which
is
the
Principle
of
that
Insatiability
of
Desires
,
and
of
that
perpetual
Emptiness
of
Heart
,
which
nothing
can
satisfie
and
fill
,
till
it
be
filled
by
Himself
;
Him
of
whom
St.
Paul
hath
so
well
said
,
That
a
time
will
come
,
and
that
He
shall
be
All
in
All.
Erit
Deus
Omnia
in
Omnibus
.
It
is
in
God
that
we
See
and
Perceive
,
all
that
we
See
and
Perceive
;
And
it
is
in
God
that
we
Love
and
we
Desire
,
all
that
we
Love
,
and
all
that
we
Desire
;
It
is
from
God
that
we
receive
all
our
Light
,
and
it
is
in
God
that
all
the
Motions
of
our
Heart
do
center
.
We
know
not
at
all
that
it
is
He
that
searcheth
us
,
but
it
is
He
who
is
the
true
Object
,
and
the
true
End
of
all
our
Pursuits
,
as
He
is
the
Principle
and
the
Mover
of
them
:
It
is
He
that
drives
us
on
,
and
who
Stimulates
Us
in
all
our
Desires
;
and
it
is
He
who
is
the
Center
and
Term
of
all
our
Desires
.
Our
Poor
Soul
goes
groping
through
all
the
Bodies
,
which
environs
it
,
searching
for
a
Pleasure
and
Contentment
,
which
should
satisfie
it
;
and
it
is
God
who
is
that
Soveraign
Pleasure
,
which
makes
the
Soul
thus
search
after
it
.
Our
Soul
regards
God
,
by
all
its
Being
,
and
by
all
its
Motion
,
and
God
regards
the
Soul
,
as
it
were
,
by
all
the
Rays
of
his
Infinite
Essence
;
She
holds
fast
to
God
on
every
side
,
if
we
may
be
permitted
to
say
so
;
&
God
ties
Himself
to
her
by
a
thousand
Regards
of
his
Puissance
of
His
Bounty
,
and
of
His
intimate
and
continual
Influence
.
We
cannot
separate
our
Souls
from
God
,
nor
God
from
our
Souls
;
We
can
know
nothing
clear
of
them
,
but
as
far
as
we
see
and
know
God
wholly
united
,
and
wholly
applied
to
her
;
and
that
we
do
not
see
them
all
turned
towards
God
,
either
to
receive
from
Him
their
Light
,
or
to
dart
themselves
towards
him
,
to
the
end
,
they
may
find
in
Him
their
Satisfaction
and
their
Joy
,
their
Contentment
and
their
Soveraign
Felicity
:
The
Body
doth
a
little
interpose
betwixt
them
,
but
this
is
it
which
compleatly
gives
us
Knowledge
of
our
State
upon
Earth
.
CHAP.
XXII
.
Man
upon
Earth
,
and
the
visible
Point
wherein
He
ought
to
regard
himself
,
for
to
comprehend
His
State
,
and
his
Duties
of
this
present
Life
.
OUR
Souls
being
the
chiefest
part
of
Us
,
as
we
have
seen
,
that
are
in
Relation
to
God
;
Our
Bodies
are
given
to
them
for
a
Trial
,
and
for
a
Matter
to
Exercise
themselves
upon
:
Our
Souls
are
Essentially
United
to
God
,
and
God
removes
them
as
it
were
from
Him
for
a
time
,
placing
them
,
and
keeping
them
in
the
Bodies
,
to
see
if
they
can
pierce
the
Vail
of
them
,
and
break
thro'
the
Wall
to
go
to
Him
,
by
their
Free
and
Voluntary
Union
,
which
He
would
have
them
add
to
their
Essential
Union
:
The
Bodies
which
he
gives
them
,
as
it
were
a
Burden
,
and
for
a
House
upon
the
Rode
of
Eternity
,
are
the
only
thing
that
can
stop
them
,
and
make
them
to
wander
,
and
be
lost
in
that
Course
:
The
Bodies
which
are
to
God
in
the
Quality
of
the
immediate
Cause
of
the
Union
of
Soul
and
Body
;
the
occasion
of
the
determination
of
Idea's
and
Sentiments
,
which
He
gives
to
the
Souls
,
are
to
the
Souls
the
perpetual
occasion
of
their
Ruin
,
and
the
obstacle
of
their
Free
and
Voluntary
Union
with
God
.
Man
is
thereby
a
Composition
of
Body
and
of
Soul
,
which
holds
to
God
both
by
the
one
and
by
the
other
,
and
to
Men
thro'
God
chiefly
,
who
unites
us
all
in
Himself
,
one
to
the
other
,
as
in
the
common
Center
and
Principle
of
our
Being
,
and
of
our
Life
;
and
afterwards
,
by
the
Body
,
which
unites
all
of
us
again
,
the
one
to
the
other
,
by
a
thousand
Relations
,
either
of
Duties
or
of
Businesses
,
into
a
Natural
Society
first
of
all
,
and
then
into
a
Politic
Society
.
Such
is
Man
,
or
to
say
better
,
such
is
the
Soul
in
the
Body
;
she
is
there
equally
a
Tenant
to
the
Visible
World
by
the
Body
,
and
to
the
Intelligible
World
by
her Self
;
a
Tenant
to
God
Essentially
by
her Self
,
and
accessorily
and
accidentally
,
as
it
were
to
all
the
Visible
World
by
the
Body
,
and
even
to
created
Intelligences
,
to
whom
is
committed
some
Intendance
or
some
Direction
over
the
Visible
World
,
who
are
able
to
Act
upon
her
,
in
Acting
upon
the
Body
.
She
is
there
a
Tenant
for
God
,
as
it
were
in
a
Inclosed
Field
and
Amphitheater
of
the
Body
,
against
the
Flesh
and
the
Senses
,
and
against
all
the
Visible
World
,
&c.
Even
against
that
Rebellious
part
of
the
Invisible
World
,
against
those
unhappy
Spirits
,
who
have
been
permitted
to
tempt
,
and
to
try
by
their
Assaults
the
Fidelity
of
Souls
,
destined
to
fill
up
the
places
,
that
their
Rebellion
had
left
empty
,
in
the
Heavenly
and
Eternal
Court.
There
you
see
Man
in
his
present
State
;
there
you
see
the
best
of
Prospects
,
in
which
he
ought
to
be
regarded
,
for
to
know
well
his
State
in
the
Body
,
and
in
the
present
Life
,
from
whence
do
arise
all
his
Duties
;
whether
those
which
ought
to
Regulate
us
,
in
Relation
to
God
and
our Selves
,
or
those
which
ought
to
put
us
into
Order
,
in
Relation
to
other
Men
,
during
the
Course
of
this
Mortal
and
Transitory
Life
.
There
is
nothing
that
Men
do
so
ill
comprehend
and
conceive
as
Life
;
I
speak
here
according
to
common
usage
,
which
calls
the
present
Life
simply
Life
,
though
it
be
only
the
Shaddow
of
the
True
Life
which
is
to
come
,
as
shall
be
said
in
its
proper
place
.
We
conceive
the
present
Life
,
as
if
it
were
all
the
Life
of
Man
,
and
as
if
we
were
not
in
the
Body
,
and
in
the
present
World
,
but
for
Ambition
,
and
for
Vanity
and
Pleasure
,
to
See
and
to
be
Seen
,
to
enjoy
the
present
Good
,
and
to
make
to
our selves
a
Felicity
wholly
Corporeal
,
in
the
vain
Honors
and
the
vain
Pleasures
of
this
World
;
Man
blinded
by
Self-love
,
and
by
his
Pride
,
looks
upon
himself
in
his
Body
,
to
be
in
the
midst
of
this
Visible
World
,
as
it
were
the
Center
of
himself
,
and
of
all
things
:
He
makes
to
himself
an
Idea
of
Independency
,
in
Relation
to
every
thing
that
is
above
him
or
about
him
:
He
believes
there
is
nothing
,
but
what
is
owing
to
him
and
his
Passions
,
and
he
believes
all
is
reducible
to
him
,
and
that
there
is
nothing
but
what
ought
to
serve
his
Desires
and
his
Pleasures
.
He
knows
not
any
Duty
;
He
believes
himself
wholly
Free
,
and
wholly
Master
of
himself
,
Se
Liberum
natum
putat
,
saith
the
Divine
Writer
,
and
he
believes
it
too
!
But
to
undeceive
himself
,
he
need
only
reflect
upon
what
hath
been
Explained
and
Cleared
,
of
the
manner
how
our
Souls
are
in
our
Bodies
;
for
so
far
is
He
from
finding
himself
Free
,
and
Disfranchised
of
Duties
,
and
of
being
Independent
and
Master
of
himself
;
That
he
will
find
himself
charged
with
all
the
Parts
of
Duty
accountable
to
God
,
to
Himself
,
and
to
all
Mankind
,
to
the
Future
Life
,
and
to
the
World
to
come
;
He
will
understand
that
That
which
he
calls
Life
,
is
but
a
Tryal
or
a
Proof
;
That
Time
is
for
Eternity
,
and
the
present
World
for
the
World
to
come
;
That
all
his
Being
is
Essentially
Relative
to
the
Supream
Being
;
That
he
owes
all
to
God
;
That
he
owes
a
thousand
things
to
himself
,
contrary
to
his
most
lively
Inclinations
,
and
that
he
owes
no
less
to
all
Mankind
:
Instead
of
his
Imaginary
Independence
,
he
will
see
in
himself
nothing
but
Dependence
and
Servitude
.
And
so
far
will
he
be
from
finding
himself
in
the
Body
,
and
in
the
Visible
World
,
as
it
were
in
that
Garden
of
Pleasure
,
which
he
Figures
to
himself
(
as
the
Scripture
saith
)
into
which
he
is
only
sent
to
gather
the
agreeable
Flowers
and
Fruits
,
he
will
find
himself
there
as
it
were
in
an
Enclosed
Field
,
or
an
Amphitheater
,
where
he
hath
nothing
to
do
but
to
struggle
and
to
combat
;
but
let
us
see
from
thence
how
the
Particulars
of
our
Duties
do
arise
.
CHAP.
XXIII
.
How
the
Conviction
of
all
our
Duties
,
and
especially
of
our
Duties
towards
God
,
doth
arise
from
thence
.
ALL
our
Duties
do
arise
from
the
Relation
which
we
have
with
God
;
from
the
Alliance
which
we
have
with
Mankind
,
whether
it
be
by
the
Soul
or
by
the
Body
,
or
by
God
himself
;
and
from
the
Engagements
which
the
Soul
hath
for
the
Body
,
and
the
Body
for
the
Soul
:
for
Duty
is
Essentially
an
Order
of
Relation
and
Respect
,
of
one
thing
to
another
,
and
the
manner
how
our
Souls
Are
,
and
Operate
in
our
Bodies
,
doth
discover
to
Us
all
the
Engagements
of
Order
,
of
Respect
,
and
of
Relation
,
which
our
Souls
have
towards
our
Bodies
,
and
our
Bodies
towards
our
Souls
;
and
which
we
have
Essentially
with
God
,
whether
it
be
in
the
Soul
or
in
the
Body
,
and
accidentally
with
Mankind
;
whether
those
which
we
generally
have
with
all
Mankind
,
or
those
which
we
particularly
have
with
some
one
or
other
amongst
them
,
partly
by
the
Body
,
and
partly
by
the
Soul
.
Our
Duties
towards
God
.
We
have
as
many
Relations
to
God
,
as
he
hath
Regards
in
his
Divine
Attributes
and
Eternal
Essence
,
which
have
Relation
to
Us
;
and
as
there
is
nothing
in
that
Eternal
and
Sovereign
Essence
or
Being
,
which
doth
not
regard
Us
,
either
in
respect
of
His
Superiority
,
Power
and
Authority
,
or
by
the
Rays
of
Charms
,
of
Attractions
Amability
and
Loveliness
,
or
by
the
Chains
and
Bands
of
Dependence
,
or
by
the
Terrors
and
the
Threatnings
of
his
Vengance
;
So
we
may
say
,
that
there
is
not
one
single
Perfection
in
God
,
from
which
there
doth
not
arise
a
thousand
Duties
in
Relation
to
Us.
There
is
not
one
single
Point
,
saith
St.
Agustin
else
where
,
within
the
little
Circumference
of
our
Being
,
upon
which
there
doth
not
fall
a
Million
,
as
it
were
,
of
Lines
,
from
all
the
Points
(
if
I
may
so
say
)
of
this
vast
and
immense
Circumference
of
the
Supream
Nature
;
and
there
is
not
one
of
these
Lines
,
or
of
these
Relations
of
Dependence
,
of
Respect
,
and
of
Union
,
but
what
makes
in
us
as
many
Duties
.
All
our
Being
is
owing
to
God
,
and
it
is
owing
to
Him
under
a
thousand
and
a
thousand
Regards
;
and
tho'
it
would
be
much
more
easie
to
count
the
Hairs
of
our
Heads
,
and
the
Sands
of
the
Sea
,
than
to
count
the
Number
of
the
Essential
Obligations
wherein
we
are
bound
to
him
;
yet
,
methinks
,
we
may
reduce
them
to
these
Four
General
Heads
;
To
the
Duties
of
Fear
,
To
the
Duties
of
Affiance
,
To
the
Duties
of
Dependence
,
and
To
the
Duty
of
Love
,
whether
it
be
of
Union
and
of
Holy
Concupiscence
,
or
of
Preference
,
or
of
pure
Complacency
and
entire
Resignation
:
And
if
we
would
reflect
well
upon
the
manner
How
God
Acts
and
Operates
continually
in
Us
by
an
Omnipotent
and
Infinite
Action
,
by
which
he
makes
and
entertains
the
Union
of
our
Souls
and
of
our
Bodies
,
we
shall
find
,
That
it
discovers
to
Us
,
and
makes
Us
see
more
sensibly
than
any
thing
else
,
the
Love
,
the
Fear
,
the
Affiance
,
and
all
the
Sentiment
of
Dependence
which
we
owe
him
.
The
Fear
of
God
.
We
ought
to
fear
him
,
as
he
who
can
render
our
Souls
irreparably
unhappy
,
according
to
the
Word
of
the
Wisdom
Incarnate
,
Fear
not
,
says
he
,
those
who
threaten
to
kill
your
Bodies
,
but
fear
him
who
is
able
to
deliver
up
your
Souls
to
despair
,
and
plunge
them
into
everlasting
fire
.
You
see
here
the
first
Duty
;
The
first
,
not
in
Dignity
,
or
by
the
order
of
Excellency
and
of
Rank
,
saith
St.
Augustin
,
but
the
first
in
relation
to
our
interessed
Sensibility
;
since
it
is
thereby
that
it
commonly
begins
to
be
touch'd
.
And
can
this
Duty
be
more
lively
drawn
near
us
,
and
plac'd
before
our
Eyes
,
than
by
an
Action
so
efficacious
and
so
Sovereign
,
by
an
Empire
so
Almighty
and
so
Invincible
,
by
which
God
causes
in
us
the
dolorous
and
affecting
Sentiment
of
all
kinds
of
Pains
,
of
Incommodity
and
Diseases
,
the
Idea's
whereof
may
be
always
present
,
either
by
our
own
Pains
,
or
by
those
of
other
Men.
Men
strive
to
make
terrible
Pictures
of
Gods
Vengeances
,
to
establish
and
imprint
the
fear
of
them
;
but
,
as
I
have
observ'd
,
there
is
no
need
of
making
such
Efforts
,
when
one
hath
once
conceiv'd
the
manner
how
our
Souls
have
Pain
and
Grief
in
our
Body
;
we
have
nothing
to
do
but
to
remember
that
God
will
wound
and
strike
after
another
manner
the
Impure
and
Reprobated
Souls
,
deliver'd
up
his
to
Wrath
and
to
his
Eternal
Vengeance
,
than
he
now
wounds
us
by
to
make
us
sensible
and
concern'd
for
the
conservation
of
our
Bodies
.
Of
Hell
.
I
found
once
a
Libertine
,
who
told
me
he
could
not
comprehend
that
Hell
should
be
such
as
they
said
it
was
.
I
did
no
more
than
ask
him
If
he
had
never
had
a
Fever
,
the
Cholique
,
or
the
Tooth-ache
,
which
might
have
very
much
disturb'd
him
,
and
if
he
had
never
had
them
,
if
he
had
ever
seen
any
body
in
those
torments
.
The
Libertine
answer'd
,
That
he
himself
had
had
but
too
much
Experience
of
them
.
Alas
,
said
I
to
him
,
do
you
but
imagine
now
an
Eternal
Fit
of
a
burning
Fever
,
or
the
Cholique
,
or
the
Rage
of
a
desperate
Tooth-ache
,
and
you
have
conceiv'd
what
Hell
is
;
Do
not
you
apprehend
,
That
the
Power
which
at
present
makes
in
us
these
so
sad
Conditions
,
can
make
them
eternally
in
our
Souls
,
if
they
have
render'd
themselves
worthy
of
his
Wrath
;
And
there
needed
no
more
to
that
Spirit
,
who
till
then
was
most
disorder'd
,
and
the
greatest
Libertine
,
perhaps
,
that
ever
was
,
to
make
him
conceive
Hell
:
He
confess'd
it
,
and
believ'd
it
so
well
,
that
he
quitted
not
only
Debaucheries
,
but
the
World
;
He
afterwards
made
an
edifying
Repentance
,
which
was
known
to
a
great
many
.
The
Scripture
teaches
us
,
that
all
the
Evil
,
the
Pains
and
the
Calamities
in
the
World
,
which
at
present
do
afflict
Mankind
,
all
the
Terrors
and
Dreads
which
affright
them
,
are
no
other
but
Lightnings
which
come
out
beforehand
from
the
Cloud
of
Gods
Wrath
,
and
from
the
Shadows
of
the
Manifestations
of
his
Vengeance
;
The
sharpest
Pain
,
the
Sword
,
the
Fire
,
the
Plague
,
Diseases
,
general
and
particular
Calamities
,
are
not
in
the
World
,
saith
the
Wise
Man
,
but
to
serve
for
an
Idea
and
a
Demonstration
of
the
Justice
and
the
Wrath
which
God
ought
signally
to
manifest
upon
Sinners
,
Ad
vindictam
creata
sunt
.
Hell
is
nothing
but
the
fixed
and
setled
Wrath
of
God
upon
Sinners
;
and
it
is
impossible
to
doubt
but
that
it
ought
to
settle
upon
them
,
since
they
persist
even
to
the
Death
in
the
obstinacy
of
their
Revolt
and
their
Irregularity
,
because
he
cannot
abandon
eternally
his
Creatures
to
the
liberty
and
obstinacy
of
their
Licentiousness
and
of
their
Revolt
:
How
much
then
ought
we
to
fear
him
for
that
Wrath
that
can
make
in
us
Wounds
so
deep
and
so
cruel
,
and
at
the
same
time
so
irremediable
and
so
incurable
,
when
he
shall
Act
by
a
true
Spirit
of
Wrath
and
Vengeance
;
Seeing
that
now
he
Acts
only
by
Goodness
and
Bounty
,
or
by
the
Spirit
of
his
well-doing
Inclination
,
that
he
do's
not
hurt
us
but
to
heal
us
,
yet
he
gives
us
such
dolorous
and
such
sensible
Wounds
!
Oh
God
of
Vengeances
,
how
heavily
will
you
lay
your
Hand
upon
us
,
and
how
will
your
Wrath
strike
and
wound
us
,
since
your
Goodness
and
your
Mercy
wounds
us
with
Pains
so
lively
and
so
penetrating
!
The
Duty
of
Religion
.
We
ought
then
,
without
doubt
,
to
fear
this
so
terrible
a
Power
.
But
if
we
ought
thus
to
fear
it
,
because
it
hath
a
delicate
Grandeur
,
which
is
hurt
by
our
Revolt
,
and
a
formidable
Anger
and
Wrath
,
which
ought
severely
to
punish
our
Disorders
;
we
ought
no
less
also
to
apprehend
our
Dependence
:
And
the
lively
and
penetrating
manner
whereby
this
Supream
Nature
makes
us
perpetually
to
feel
its
Empire
over
the
double
part
of
our
Being
,
Acting
in
our
Souls
and
in
our
Bodies
continually
,
carries
it
into
our
Heart
,
and
puts
upon
our
Head
,
as
it
were
an
immense
Weight
,
as
Job
felt
,
under
the
which
our
whole
Being
must
be
perpetually
incurvated
and
debased
with
Respect
and
with
Dependence
;
as
are
in
the
Divine
Word
,
those
Sublime
and
Immortal
Intelligences
,
which
bend
not
at
all
under
the
Weight
of
the
Universe
which
they
bear
,
yet
do
notwithstanding
bend
and
prostrate
themselves
perpetually
under
his
Throne
,
debased
in
themselves
in
their
Dependence
and
in
their
Nothingness
.
Of
Faith
or
Affiance
in
God
.
We
don't
commonly
conceive
,
That
Affiance
is
a
Duty
for
which
we
are
accountable
to
God
,
tho'
it
is
one
of
the
most
Essential
Homages
that
we
owe
him
;
It
is
the
most
Essential
Act
of
the
Supream
Worship
which
we
owe
to
his
Sovereign
Bounty
and
to
his
Sovereign
Puissance
;
We
do
never
sufficiently
acknowledge
these
two
Attributes
,
but
by
our
full
and
entire
Affiance
,
which
is
the
most
Essential
Part
of
that
which
in
the
Divine
Word
is
call'd
Faith
;
for
it
is
not
the
Acquiescence
of
our
Spirit
in
things
Reveal'd
,
which
is
that
which
is
most
agreeable
to
God
in
Faith
.
It
is
Affiance
which
gives
the
greatest
Value
and
the
greatest
Merit
to
our
Faith
:
And
in
Effect
,
it
is
not
so
great
a
Wonder
that
we
believe
That
God
doth
not
deceive
us
in
that
which
he
says
;
but
to
attend
without
Wavering
,
and
with
a
full
and
entire
Assurance
,
all
that
which
we
hope
from
him
with
Affiance
;
This
is
that
excellent
Faith
which
is
the
Soul
of
that
Christian
Prayer
,
of
which
the
Divine
Redeemer
hath
given
a
Lesson
to
the
World
,
and
not
to
Hesitate
at
all
,
because
he
do's
not
do
every
thing
that
we
will
;
This
is
that
Faith
which
removes
Mountains
,
that
the
Divine
Redeemer
would
have
us
have
in
our
Hearts
;
Therein
is
an
excellent
and
exquisite
Worship
;
There
is
the
Sovereign
Homage
paid
to
the
Sovereign
Power
and
to
the
Sovereign
Goodness
:
And
this
is
a
Worship
which
God
requires
of
us
,
and
which
he
will
receive
from
our
Hearts
,
and
of
which
he
cannot
be
frustrated
without
resenting
it
,
and
without
being
extreamly
offended
thereby
.
He
says
to
our
unbelieving
Hearts
,
to
our
uncertain
and
doubting
Hearts
,
that
which
our
Saviour
said
to
S.
Peter
,
Modicae
Fidei
quare
dubitasti
?
and
he
says
it
to
them
with
an
extream
Indignation
and
an
extream
Sentiment
;
because
,
as
he
would
have
us
do
every
thing
that
we
desire
to
do
,
with
a
chast
and
pure
Affiance
;
so
he
wills
that
we
should
desire
it
with
a
lively
and
ardent
Faith
,
animated
with
Affiance
and
a
full
Assurance
as
much
as
is
possible
.
The
Duty
of
Affiance
is
indubitable
,
and
nothing
can
make
us
so
well
apprehend
it
,
and
at
the
same
time
persuade
us
,
than
the
perpetual
Miracle
by
which
,
and
with
which
we
have
seen
,
that
God
Operates
in
our
Bodies
according
to
the
Desires
of
our
Souls
:
I
say
,
the
Miracle
,
not
that
that
Action
(
by
which
God
transports
and
moves
our
Members
and
our
Bodies
,
where
we
will
in
the
moment
that
our
Souls
desire
)
ought
to
be
regarded
as
a
true
and
proper
Miracle
;
since
we
do
not
at
all
call
that
a
Miracle
,
which
is
made
in
consequence
of
the
Laws
of
Nature
,
or
the
General
Will
of
God
:
But
because
there
is
nothing
more
Divine
in
all
the
Miracles
that
can
be
,
than
that
Regularity
whereby
the
Desires
of
our
Wills
are
follow'd
by
the
Effective
Motion
of
our
Members
and
of
our
whole
Body
,
at
such
time
as
they
are
not
hindred
by
any
Relation
,
or
by
any
Obstruction
of
the
Nerves
,
or
by
any
Dislocation
or
Fracture
of
the
Bones
,
we
may
say
that
this
is
a
perpetual
Miracle
of
Nature
,
which
perpetually
Preaches
to
us
this
Divine
Affiance
of
that
Evangelical
Faith
,
of
which
one
single
Spark
,
like
a
Grain
of
Mustard-Seed
,
is
able
to
remove
Mountains
:
For
as
this
Eternal
Power
,
by
the
Effect
and
the
Engagement
of
his
General
Will
,
by
which
he
makes
and
entertains
the
Union
of
Souls
and
Bodies
,
applies
himself
to
move
and
transport
our
Bodies
as
we
will
,
according
to
the
Laws
and
the
Rules
of
that
Union
,
which
he
hath
resolv'd
never
to
depart
from
,
to
Act
as
an
Universal
Cause
,
as
it
seems
fit
to
his
Greatness
,
and
worthy
of
his
Sovereign
and
Infinite
Wisdom
.
So
when
we
unite
our selves
to
him
by
an
entire
and
perfect
Affiance
,
we
unite
our selves
to
his
Almightiness
,
and
we
make
him
sure
to
do
every
thing
that
we
expect
from
him
without
Doubt
and
without
Uncertainty
according
to
the
Sacred
Oracles
of
the
Gospel
.
And
thus
it
is
that
the
Saints
under
the
New
Law
,
and
the
Prophets
under
the
Old
Law
,
have
dispos'd
of
the
Heavenly
Almightiness
to
make
it
do
Wonders
and
Miracles
(
the
Historical
Fact
of
which
,
is
the
most
establish'd
,
and
the
most
incontestable
thing
in
the
World
)
almost
as
we
do
make
use
of
the
Members
of
our
Bodies
,
and
the
things
whereof
we
have
the
most
free
disposition
.
Our
Affiance
,
which
strictly
and
intimately
unites
us
by
its
lively
Faith
to
the
Eternal
Goodness
and
Power
,
renders
them
,
as
it
were
,
in
some
manner
united
and
dependent
upon
us
.
This
Eternal
Goodness
,
and
this
Eternal
Power
,
have
so
great
an
Inclination
to
communicate
and
expand
themselves
,
that
they
only
wait
for
our
lively
Faith
,
or
our
Affiance
,
to
put
themselves
into
our
Hands
,
as
it
were
,
and
to
be
obedient
to
our
Desires
.
The
love
of
Holy
Concupiscence
for
God
.
But
it
is
above
all
the
Duty
of
Love
,
whether
it
be
of
Complacency
and
Preference
,
or
of
Union
and
Holy
Concupiscence
,
which
springs
and
flows
sensibly
from
the
Knowledge
we
have
been
acquiring
,
of
the
Sovereign
Source
of
Beauty
and
of
Felicities
,
which
that
Eternal
Essence
contains
,
to
which
we
so
certainly
see
that
we
are
able
to
aspire
,
and
to
drink
eternally
of
it
;
since
at
this
very
hour
,
wherein
he
doth
nothing
but
make
us
Combate
,
and
keep
us
in
Trial
and
in
Exercise
,
to
see
if
we
render
our selves
worthy
of
being
Rewarded
;
He
makes
us
feel
so
indubitably
the
Pleasures
,
and
the
Delights
which
he
contains
;
and
He
discovers
to
us
so
many
Charms
,
and
so
many
Beauties
,
in
his
Sovereign
Nature
.
Brutish
Men
remove
themselves
far
from
God
by
Pleasure
;
and
Pleasure
is
a
Rivulet
that
flows
from
that
pure
and
eternal
Source
,
by
which
our
Heart
ought
naturally
to
mount
up
again
to
God
.
The
present
Pleasure
which
wholly
,
essentially
and
immediately
comes
from
God
,
ought
to
bring
us
back
again
to
him
.
God
doth
not
give
it
us
,
but
to
draw
to
himself
our
Hearts
,
to
which
he
hath
not
given
Motion
but
for
Pleasure
;
He
hath
not
given
us
Love
but
for
Good
and
Pleasure
;
and
he
makes
us
see
that
the
Source
of
Good
and
Pleasure
is
in
Him
.
There
are
some
who
conceive
the
Love
of
Union
(
or
of
this
Holy
Concupiscence
,
which
I
here
speak
of
,
and
whereupon
I
Establish
Duty
)
as
a
Disorder
and
Irregularity
of
Self-love
,
which
Reverses
the
Order
of
the
Essential
Relation
,
which
all
Creatures
ought
to
have
to
God
;
but
this
is
not
rightly
to
comprehend
the
Free
and
Voluntary
Relation
,
by
which
we
ought
to
relate
our selves
to
God
.
We
do
not
only
relate
our selves
to
God
by
the
Confession
of
our
Dependence
,
and
of
His
Supereminent
Excellence
over
us
,
by
which
we
do
acknowledge
,
that
we
deserve
to
be
Annihilated
by
him
;
We
do
no
less
relate
our selves
to
him
,
by
that
which
we
do
from
the
Source
of
Pleasure
and
Happiness
,
which
we
acknowledge
in
Him
only
.
It
is
no
less
agreeable
for
him
,
to
be
the
Source
of
Happiness
and
of
Pleasure
,
which
is
as
it
were
the
Accomplishment
,
the
Perfection
,
and
the
Crowning
of
our
Being
,
than
to
be
the
Source
and
the
Principle
of
the
Foundation
of
our
Being
.
The
Love
of
Union
,
or
of
this
Sacred
Thirst
,
which
I
call
Holy
Concupiscence
,
doth
no
less
Honor
to
God
,
than
the
Love
of
the
most
pure
,
and
the
most
disinteressed
Complacency
.
God
is
not
so
much
God
by
any
other
way
,
(
if
we
may
be
permitted
to
say
so
)
than
in
being
the
only
and
essential
Source
,
and
necessary
Principle
of
Happiness
and
of
Pleasure
.
St.
Austin
saith
,
That
Felicity
is
in
God
,
the
Summit
of
his
Divinity
,
because
his
Infinite
Felicity
is
that
which
is
most
Divine
and
most
Eminent
in
Him
;
and
we
may
say
,
That
the
Advantage
of
containing
and
shutting
up
in
Himself
Felicity
and
Pleasure
,
is
,
(
if
we
may
be
permitted
to
enhance
upon
the
Expression
of
St.
Augustin
)
the
Act
and
the
Summit
of
that
very
Summit
of
his
Divinity
.
This
Love
then
of
Union
and
of
Holy
Concupiscence
,
is
not
only
not
Evil
and
Imperfect
,
but
it
is
positively
Infinitely
Perfect
,
and
the
greatest
Honor
that
can
be
rendred
to
the
Supream
Being
;
and
all
the
Motions
of
our
Heart
ought
to
be
continual
and
uninterupted
Acts
thereof
.
Our
Heart
and
our
Will
in
general
,
is
not
,
as
hath
been
said
,
but
the
Love
of
Good
and
of
Pleasure
:
And
as
it
is
God
who
is
the
Good
and
the
Pleasure
,
or
at
least
,
the
Source
and
the
Principle
of
Pleasure
;
since
it
is
He
only
that
causeth
it
,
and
since
it
is
in
Him
and
by
Him
,
that
we
ought
only
to
Hope
for
our
Soveraign
Pleasure
;
All
the
Pantings
of
our
Heart
,
and
all
its
Agitations
for
Pleasure
,
ought
to
be
turned
and
directed
towards
Him
;
Our
Heart
ought
continually
to
regard
nothing
but
Him
,
and
to
search
after
nothing
but
Him
;
All
its
Motion
ought
to
Center
in
Him
:
This
Torrent
or
this
River
ought
to
have
this
perpetual
Course
,
it
ought
to
Flow
in
this
Channel
,
and
it
ought
not
to
suffer
one
single
Rill
,
or
one
drop
of
its
Waters
to
be
lost
;
Its
Course
and
its
Motion
ought
never
to
stand
still
,
or
be
turned
aside
,
or
diverted
from
that
Bound
and
Center
,
or
go
never
so
little
out
of
its
Channel
.
Our
Heart
doth
never
turn
aside
from
God
,
who
is
its
Bound
and
its
Center
,
but
it
wanders
;
and
it
never
wanders
from
God
,
but
it
Revolts
,
and
commits
an
extream
Out
rage
upon
Him
.
In
Loving
God
thus
,
we
are
able
to
Love
every
thing
that
we
are
pleased
to
Love
;
as
St.
Augustin
says
,
Because
that
in
loving
him
after
this
manner
,
whatsoever
we
shall
Love
,
it
will
be
Him
that
we
shall
principally
Love
;
it
will
be
Him
that
we
shall
Love
with
a
Final
and
Central
Love
;
if
I
may
be
permitted
to
say
so
with
the
Holy
Fathers
;
but
not
loving
God
after
this
manner
,
We
cannot
love
any
thing
without
a
Fault
,
without
Impiety
,
and
without
Sacriledge
;
to
any
other
Objects
whatsoever
,
that
our
Love
is
tied
,
without
him
,
and
out
of
him
,
it
is
a
Prophanation
of
the
most
Sacred
Thing
of
the
World
;
Since
it
is
the
Prophanation
of
the
invincible
and
insurmountable
Motion
of
Attraction
,
by
which
God
draws
us
to
himself
under
the
confused
Idea
of
Good
;
which
he
would
have
us
to
render
distinct
and
neat
,
in
acknowledging
that
it
is
He
alone
that
is
the
Good
,
whereby
our
necessary
and
invincible
Love
of
Good
,
is
rendred
a
free
and
a
deserving
Love
;
because
this
Sovereign
Being
is
so
Good
,
that
He
is
willing
to
make
it
deserving
,
for
our
applying
our selves
to
distinguish
that
He
alone
is
the
Good
;
that
it
is
He
alone
who
gives
us
Pleasure
,
and
can
make
in
us
Contentment
:
And
since
we
have
made
the
distinction
,
let
us
not
be
deceived
by
false
Idea's
of
false
Goods
,
which
the
rash
Judgments
of
our
Passions
,
and
of
our
Senses
,
propose
to
us
,
and
make
us
place
amongst
their
Objects
.
The
Love
of
Complacency
.
And
it
is
not
only
this
Love
of
this
Holy
Concupiscence
,
which
we
owe
to
God
.
We
owe
him
also
an
infinite
Love
of
Complacency
,
wholly
disinteressed
,
and
wholly
pure
:
We
ought
to
Love
this
Eternal
and
Sovereign
Beauty
,
for
its
own
sake
;
and
if
we
Reflect
upon
the
manner
how
she
discovers
her self
to
Us
,
in
the
manner
whereby
she
Acts
continually
in
our
Souls
,
as
hath
been
Explained
;
We
shall
see
,
that
as
it
is
God
that
we
Love
by
that
confused
Motion
of
our
Heart
,
by
which
we
Love
,
and
search
after
Pleasure
;
so
it
is
only
Him
likewise
that
we
Love
by
the
Natural
Love
,
that
we
have
for
Order
,
for
Truth
,
and
for
Justice
,
and
generally
for
all
Duty
;
for
it
is
God
who
is
this
Order
,
this
Truth
,
and
this
Justice
,
which
we
Love
,
when
(
as
wholly
Irregular
as
we
are
)
we
Love
Order
and
Duty
in
spight
of
our selves
;
and
when
we
hate
and
condemn
the
disorder
and
violation
of
Duty
which
we
commit
,
This
Truth
,
this
Justice
,
and
this
Order
,
which
makes
it self
thus
to
be
beloved
by
all
Spirits
,
and
all
Hearts
,
in
all
parts
of
the
World
,
is
nothing
else
but
God
himself
:
This
is
the
Sovereign
Beauty
of
Nature
,
and
of
the
Supream
Essence
,
the
Lively
and
Eternal
Source
of
Order
,
of
Equity
,
and
of
Duty
;
the
Eternal
and
Substantial
Truth
,
which
not
discovering
it self
but
by
Rays
,
as
it
were
escaping
out
,
and
all
obscured
by
the
Clouds
of
our
inordinate
Desires
,
thro'
which
,
these
pass
even
to
our
Eyes
,
makes
this
Sovereign
Adoration
of
Love
from
all
Hearts
,
to
be
rendred
to
it
.
That
Beauty
which
we
have
in
Vertue
and
in
Duty
,
is
nothing
else
but
the
weak
Glimmerings
of
the
ineffable
Beauty
,
and
Charm
of
the
Supream
Being
:
Every
thing
that
we
Love
,
whether
it
be
in
the
Abstracted
Idea
of
our
Duties
,
or
in
the
real
Charms
of
the
Creatures
,
is
nothing
but
the
Splendor
and
the
Rays
;
or
to
say
better
,
The
Shaddow
of
that
Charm
of
Sovereign
Beauty
and
Perfection
,
which
gloriously
Shines
in
the
Supream
Nature
.
Nature
commences
equally
in
us
the
Love
of
Complacency
,
and
the
Love
of
Union
,
or
of
Holy
Concupiscence
,
which
all
Created
Spirits
owe
to
God
:
As
it
is
God
whom
we
Love
necessarily
under
the
confused
Idea
of
Happiness
,
of
Contentment
,
and
of
Pleasure
;
so
it
is
him
whom
we
Love
invincibly
under
the
Idea's
,
and
under
the
Names
of
Truth
,
of
Justice
,
of
Beauty
,
of
Vertue
,
of
Duty
or
of
Equity
;
for
that
Truth
,
that
Justice
,
that
Beauty
,
and
that
Equity
,
that
All-Intelligible
,
and
All-Invisible
Light
of
Truth
,
of
Equity
,
and
of
Duty
,
which
Shines
in
all
places
of
the
World
;
that
makes
it self
be
Seen
,
Loved
and
Adored
,
invincibly
by
all
Hearts
,
in
all
Ages
,
and
in
all
People
Civilized
and
Barbarous
,
cannot
chuse
but
be
at
least
the
Glimmering
of
an
Eternal
and
an
Infinite
Light
,
wholly
Intelligible
,
and
wholly
Invisible
,
which
subsists
Eternally
,
and
Essentially
by
it self
;
and
makes
a
part
,
and
one
even
of
the
Principal
Grounds
of
that
Sovereign
Nature
and
Perfection
,
which
we
call
the
Supream
Nature
and
Being
:
And
as
we
perceive
that
this
Glimmering
,
and
these
Glances
of
this
Original
Beauty
,
is
so
amicable
by
it self
,
that
as
corrupt
as
we
are
,
we
cannot
hinder
our selves
from
Loving
it
;
so
it
is
easie
for
us
to
comprehend
,
That
this
Sovereign
Nature
(
from
which
it
flows
,
together
with
that
Almighty
Charm
,
whereof
we
resent
so
strong
,
and
so
invincible
an
Empire
continually
)
deserves
well
our
Complacency
,
and
to
be
Loved
only
and
Sovereignly
for
it self
.
Thus
it
is
,
That
in
Reflecting
upon
the
manner
how
the
Eternal
Beauty
gives
a
glimpse
of
it self
to
our
Souls
,
thro'
the
Bodies
which
obscure
it
,
and
which
are
as
it
were
Vails
,
and
Walls
,
betwixt
the
Souls
and
it
;
We
are
able
,
and
we
ought
,
to
lift
up
our selves
above
all
Corporeal
and
sensible
Beauties
,
and
Images
,
for
to
despise
them
,
and
to
mount
up
to
the
Eternal
Beauty
,
to
Adore
and
to
Love
it
only
.
But
if
all
our
Duties
towards
God
,
spring
so
Naturally
from
these
Idea's
,
which
the
knowledge
of
our
Souls
gives
us
of
Him
;
those
which
we
owe
to
our selves
,
and
which
we
owe
to
other
Men
,
do
no
less
flow
from
thence
.
CHAP.
XXIV
.
Duties
towards
our Selves
,
and
towards
other
Men
;
and
first
of
Temperance
,
and
of
the
Crime
of
Incontinence
.
YOU
see
there
how
all
our
Religious
Duties
towards
God
,
do
spring
and
flow
from
that
fruitful
Principle
of
the
Visible
Empire
with
which
God
;
who
holds
our
Souls
in
our
Bodies
,
Acts
perpetually
in
them
.
Let
us
see
now
how
those
for
which
we
are
indebted
to
our selves
,
do
thence
arise
and
spring
likewise
.
We
have
included
them
all
a
long
while
ago
,
under
the
Term
and
Name
of
Temperance
;
and
Temperance
includes
all
in
Effect
:
It
means
every
thing
that
we
owe
to
our selves
,
whether
for
the
Body
,
or
for
the
Soul
;
and
who
sees
not
,
that
it
springs
from
what
hath
been
said
,
concerning
the
Assembly
of
the
Soul
and
the
Body
,
That
God
for
such
Noble
Ends
,
condemns
all
Dissoluteness
which
dishonors
and
degrades
both
the
one
and
the
other
.
There
are
some
who
are
hard
to
be
convinced
of
the
Disorder
,
and
of
the
Crime
of
certain
Incontiniences
;
But
let
them
conceive
well
the
Design
of
God
in
the
Union
,
which
He
makes
of
Souls
and
Bodies
;
and
in
the
End
of
the
Instincts
and
Motions
of
Pleasure
,
which
He
gives
for
the
Propagation
of
the
Human
Species
,
and
they
will
see
that
not
only
this
Pleasure
hath
in
its
Intention
,
an
Essential
Relation
of
one
Sex
to
another
(
this
will
make
them
conceive
the
horrors
of
those
Monstrous
Impurities
which
the
Civil
and
Politic
Laws
do
no
less
condemn
,
than
Religion
and
Nature
;
)
but
that
it
ought
likewise
so
necessarily
to
be
Enclosed
within
the
Sacred
Bed
,
and
Holy
Society
of
Mariage
,
That
from
the
moment
it
breaks
off
,
and
goes
out
from
thence
,
it
becomes
Criminal
and
Sacrilegious
.
If
we
did
well
comprehend
,
That
it
is
God
that
raises
up
the
Bodies
to
an
Honor
of
Alliance
with
the
Souls
,
and
that
he
doth
it
to
make
them
serve
for
a
Trial
,
and
for
a
Matter
,
to
their
Triumph
,
and
to
their
Recompence
;
We
should
not
only
clearly
conceive
the
Disorder
of
all
kinds
of
Inconveniences
,
and
of
all
Intemperances
,
of
which
there
is
not
any
one
,
but
which
in
defiling
our
Bodies
,
violates
the
most
Holy
,
and
the
most
Religious
of
all
Consecrations
:
But
we
should
livelily
conceive
that
Obligation
of
the
Sanctification
of
Souls
and
Bodies
,
which
St.
Paul
Preaches
continually
,
and
which
he
requires
to
be
so
perfect
,
that
St.
Gregory
had
reason
to
say
,
That
it
goes
as
far
,
as
to
impose
upon
us
the
Obligation
of
Spiritualizing
our
Bodies
,
almost
as
much
in
this
Life
,
as
they
ought
to
be
in
the
other
.
It
is
the
same
thing
with
the
Duties
,
for
which
we
are
accountable
one
to
another
;
they
spring
all
of
them
from
the
same
Principle
,
and
from
the
same
Knowledge
;
Let
us
but
say
a
word
or
two
of
them
in
general
.
There
are
two
sorts
of
Duties
from
Man
to
Man
,
there
are
general
ones
and
particular
ones
;
The
general
,
are
those
which
bind
us
equally
to
all
Men
;
The
particular
ones
,
are
those
which
are
limited
and
determined
to
Particulars
;
We
are
accountable
to
all
Men
for
Justice
,
for
Charity
,
for
Civility
,
and
for
good
Behaviour
,
for
a
certain
Honor
due
to
the
Impression
of
the
Divine
Resemblance
,
and
to
the
Regards
of
Natural
Equality
;
And
we
owe
Friendship
to
our
Friends
,
Piety
to
our
Parents
,
Acknowledgments
to
our
Masters
,
Obedience
to
our
Superiors
:
And
all
these
Duties
flow
with
an
indubitable
Clearness
and
Evidence
,
from
the
Knowledge
which
we
have
acquired
,
of
the
manner
how
our
Souls
are
in
our
Bodies
,
essentially
united
to
God
by
themselves
,
and
accidentally
by
their
Bodies
to
all
the
Visible
World
,
and
to
all
the
Bodies
of
Civil
and
Natural
Society
.
As
to
Common
Duties
,
it
cannot
be
,
but
that
we
seeing
into
the
manner
how
our
Souls
are
in
our
Bodies
wholly
united
equally
in
God
,
wholly
animated
with
one
and
the
same
Influence
,
with
Divine
Life
,
marked
with
one
and
the
same
Resemblance
with
him
,
and
equally
impelled
by
the
same
Love
of
Duty
:
It
cannot
be
,
I
say
,
But
that
we
must
be
obliged
to
Love
,
and
to
accomplish
all
the
extents
of
Juslice
,
of
Truth
,
of
Charity
,
and
of
Civility
,
or
of
mutual
and
reciprocal
Respect
towards
all
Men
,
who
under
all
the
Differences
of
unequal
Conditions
and
Fortunes
,
do
conserve
the
Honor
of
Natural
Equality
,
and
the
Divine
Resemblance
.
The
Duty
of
Blood
,
and
of
Alliances
.
And
as
to
particular
Duties
,
whether
they
be
those
which
immediately
proceed
from
our
Bodies
,
as
those
of
Piety
which
makes
the
Alliance
betwixt
Parents
and
Children
,
Husbands
and
Wives
,
Brothers
and
Neighbours
;
or
those
which
proceed
immediately
from
the
Soul
,
as
the
Acknowledgment
which
obliges
us
to
our
Benefactors
,
and
the
Obedience
which
submits
us
to
our
Superiors
,
as
having
the
Sovereignty
,
and
the
Character
of
Gods
Authority
;
They
do
all
of
them
equally
spring
from
the
same
Knowledge
;
because
in
Regard
of
the
Relations
,
which
we
have
one
to
another
by
the
Body
,
it
is
indubitable
,
That
(
the
Bodies
entring
as
they
do
into
the
Order
of
Providence
,
by
which
God
prepares
us
to
the
Order
of
Eternity
,
by
the
present
Trial
of
Time
)
;
He
Wills
that
we
should
follow
all
the
Duties
which
occur
to
us
from
their
Occasion
;
And
He
Wills
by
consequence
,
That
we
should
be
more
entirely
United
to
those
,
from
whom
we
hold
our
Bodies
,
or
who
hold
their
Bodies
from
Us.
The
Bodies
are
the
Knot
,
and
the
Ligament
of
our
Union
with
the
Visible
World
,
as
hath
been
said
;
and
they
are
there
by
the
Knot
and
the
Ligament
of
Natural
and
Civil
Society
;
and
as
the
one
and
the
other
doth
not
subsist
,
but
by
the
particular
Societies
of
Families
and
of
Alliances
which
compose
them
;
For
as
Rivulets
form
Rivers
,
and
Rivers
the
Ocean
,
the
particular
Societies
of
Families
began
to
form
Towns
and
Burroughs
,
and
those
Towns
and
Burroughs
which
proceed
from
thence
,
do
form
States
and
Commonwealths
,
whereof
is
made
the
Universal
Society
which
is
Govern'd
by
the
Common
Law
,
which
is
call'd
Jus
Gentium
,
or
The
Law
of
Nations
,
besides
the
particular
Laws
of
every
Country
and
of
every
State
.
So
it
cannot
be
that
particular
Societies
,
who
are
the
Basis
and
the
Foundation
of
all
the
Civil
and
Political
World
,
should
not
have
their
Laws
,
their
Policy
and
Equity
,
as
well
as
the
Universal
Society
,
and
by
consequence
,
their
Duties
;
to
which
it
is
necessary
we
should
be
oblig'd
in
proportion
to
the
divers
Degrees
of
Relation
which
it
gives
us
one
to
another
.
From
whence
arises
the
Duties
of
Citizen
to
Citizen
,
of
Brother
to
Brother
,
of
Neighbor
to
Neighbor
,
of
a
Son
to
his
Father
,
of
a
Servant
to
his
Master
,
and
of
a
Master
to
his
Servant
.
The
Crime
of
Superstition
.
There
are
some
People
(
and
it
is
a
Disorder
very
common
and
very
much
spread
abroad
)
who
make
no
account
of
these
Duties
;
and
they
are
for
the
most
part
People
that
are
otherwise
nice
and
scrupulous
concerning
the
Commendable
,
but
not
Essential
Practices
of
certain
Popular
Institutions
or
Devotions
;
They
would
believe
themselves
very
guilty
,
if
they
should
have
omitted
or
violated
them
;
and
yet
they
do
not
at
all
believe
that
they
hurt
their
Consciences
,
in
violating
or
omitting
the
Duties
of
Friendship
,
of
Fidelity
,
of
Charity
,
of
Proximity
,
of
Paternal
Piety
,
and
of
those
other
Natural
Duties
,
which
arise
in
us
from
these
Relations
which
have
been
Explain'd
.
And
yet
in
the
mean
time
there
is
no
Religion
without
an
Effective
Accomplishment
of
all
these
Duties
,
which
have
all
of
them
their
Principle
and
their
Source
in
God
;
We
cannot
worship
God
in
Spirit
and
in
Truth
,
as
he
would
have
us
worship
him
,
if
we
do
not
love
and
embrace
in
him
all
those
Obligations
;
And
the
pretended
Religion
of
these
false
Worshippers
,
is
nothing
but
Superstition
and
Illusion
,
equally
vain
and
criminal
.
I
say
Superstition
;
for
Superstition
is
not
only
,
as
some
conceive
,
the
worshipping
of
false
Divinities
;
the
false
worshipping
of
the
true
Divinity
is
no
less
a
Superstition
,
than
the
worshipping
of
false
Divinities
;
and
all
that
pretended
Piety
which
despises
the
least
of
Natural
Duties
,
and
which
do's
not
prefer
them
to
those
Devotions
,
Practices
,
Customs
,
and
Humane
Institutions
,
howsoever
authoris'd
and
approv'd
of
by
the
Church
,
is
a
real
Superstition
;
For
it
is
so
far
from
being
Piety
and
Religion
,
that
it
is
Irreligion
and
Sacriledge
;
It
is
a
sort
of
Impiety
which
belongs
to
the
Species
of
Idolatry
,
and
the
Species
of
Blasphemy
;
because
it
is
Superstition
,
and
Superstition
is
a
Species
of
Idolatry
,
and
a
Species
of
Blasphemy
;
since
to
conceive
of
God
Idea's
which
dishonor
him
,
is
the
most
express
,
and
the
most
criminal
Species
of
that
which
we
call
Blasphemy
:
And
those
who
think
to
please
God
by
a
false
Worship
,
as
they
do
,
who
omitting
their
Natural
and
Essential
Duties
,
think
to
please
him
by
Accessory
Duties
,
do
incontestably
commit
that
outrage
of
Blasphemy
:
It
is
not
the
True
God
,
the
Principle
of
all
Natural
Duty
,
which
they
adore
;
it
is
,
as
that
Ancient
hath
said
,
a
ridiculous
Idol
which
they
offer
up
Incense
to
;
It
is
a
Fantastical
Divinity
which
they
have
forg'd
,
and
which
they
adore
,
with
the
Nonsensical
and
Impertinent
Conceits
which
they
offer
him
.
It
would
be
of
great
Importance
,
seriously
to
reflect
upon
this
Principle
,
because
the
World
is
full
of
Superstition
and
of
Superstitious
Men
:
The
Spirit
of
Man
is
so
feeble
,
and
so
little
enlightned
of
its
true
Duty
,
he
knows
God
so
little
,
and
he
knows
himself
so
little
,
that
he
makes
a
thousand
false
Idea's
:
And
on
the
other
side
,
his
Self-love
is
so
industrious
and
so
apt
to
deceive
him
,
that
it
makes
him
believe
all
that
it
pleases
,
to
maintain
it self
in
the
quiet
possession
of
that
tyrannical
Empire
,
which
withdraws
him
from
the
obedience
which
he
owes
to
God
.
We
violate
the
Foundation
of
Religion
,
whose
Duties
would
so
much
incommode
our
Self-love
;
and
we
are
so
blind
,
that
we
think
to
cover
and
deface
all
the
Crime
and
all
the
Irregularity
of
this
Essential
Irreligion
,
by
these
Accessory
Worships
and
Observations
.
This
is
the
Disorder
for
which
the
Prophets
in
their
Time
did
reprove
false
Worshippers
;
This
is
it
for
which
the
Divine
Redeemer
blam'd
the
Scribes
and
Pharisees
;
This
is
it
for
which
we
may
blame
our
Age
as
much
as
any
other
.
But
if
there
be
Irregularity
and
Disorder
in
Superstitious
Worship
,
there
is
no
less
in
Accusing
and
Condemning
for
Superstition
,
the
innocent
Worship
which
true
Faith
and
sincere
Piety
may
animate
in
Us
;
and
it
is
worth
while
to
make
some
Reflections
thereupon
.
The
Disorder
of
being
Scandaliz'd
at
Indifferent
Worship
.
Such
is
the
Disorder
and
Crime
of
Superstition
.
But
we
must
here
observe
upon
this
Occasion
,
That
as
it
is
a
real
sort
of
Impiety
,
to
desire
to
honor
God
by
vain
Worship
,
which
cannot
please
him
,
since
it
is
to
attribute
to
him
a
liking
of
that
which
is
unworthy
of
him
,
and
,
as
that
Ancient
said
,
to
make
him
Weak
,
Ridiculous
,
and
Fantastical
:
So
it
is
also
a
pitiful
Weakness
(
and
almost
no
less
condemnable
,
because
it
is
so
full
of
Pride
and
Presumption
)
which
cannot
suffer
that
a
pure
and
sincere
Faith
should
annex
to
the
Indifferent
and
External
Worship
,
an
outward
Demonstration
of
Inward
Piety
and
Religion
;
Which
is
that
which
hath
always
made
amongst
the
truly
Faithful
,
that
Body
of
Publick
Ceremonies
and
Particular
Devotions
,
which
the
Church
hath
never
Condemn'd
,
which
Charity
hath
always
well
Interpreted
,
and
which
Piety
hath
Practised
,
and
hath
never
look'd
upon
as
Evil
,
because
she
hath
only
look'd
upon
them
as
Accessories
.
These
are
two
Excesses
almost
equally
condemnable
,
To
Will
that
God
should
be
contented
with
Superstitious
Worship
,
and
Not
to
be
willing
to
suffer
others
to
annex
the
External
Demonstration
of
their
sincere
Faith
,
and
of
their
Internal
Religion
,
to
Indifferent
Worships
,
especially
when
they
go
so
far
as
to
Judge
and
Condemn
them
as
Superstitious
and
Idolatrous
,
and
to
break
the
Charity
and
the
Band
of
Unity
,
as
the
Phanaticks
of
these
later
Times
have
done
;
Under
the
Pretext
of
avoiding
Superstition
,
they
fell
into
Presumption
,
and
into
a
Presumption
no
less
Impious
and
Sacrilegious
,
than
the
most
condemnable
Superstition
.
S.
Paul
would
that
in
things
Indifferent
,
Every
one
should
abound
(
says
he
)
in
his
own
Sence
,
that
he
should
follow
his
particular
Relish
,
and
should
condemn
no
man
.
S.
Paul
would
have
it
,
and
this
is
the
Reason
;
for
why
should
we
Judge
that
which
of
it self
is
not
condemnable
,
and
which
being
Indifferent
,
may
be
animated
with
a
true
Piety
,
as
those
do
,
who
are
so
much
offended
at
the
Placing
of
the
Communion-Table
,
at
Bells
,
Organs
,
and
the
Surplice
,
and
at
the
divers
Ceremonies
which
the
Church
suffers
or
authorises
;
Let
them
but
make
a
serious
Reflection
upon
this
Principle
,
and
they
will
have
,
perhaps
,
as
much
horror
of
their
Sacrilegious
and
rash
Presumption
,
which
they
pronounce
against
the
Church
,
as
of
the
Superstition
which
they
hitherto
believ'd
they
saw
in
Her
.
Obedience
due
to
Powers
,
and
to
the
Church
.
But
let
us
pass
on
to
new
Duties
;
for
if
there
are
Duties
which
do
arise
from
the
Obligation
which
we
have
one
to
another
by
the
Body
,
inasmuch
as
the
Body
is
the
Knot
and
the
Band
of
our
Union
with
the
Material
and
Visible
World
;
then
it
is
impossible
but
that
Duties
also
should
proceed
from
it
,
inasmuch
as
it
unites
us
into
a
Political
Society
,
and
renders
us
Members
either
of
a
Monarchy
,
or
of
a
Republick
.
Thus
if
God
(
by
some
particular
Providence
,
or
by
a
Concatenation
or
Engagement
of
the
natural
Events
which
result
from
the
Universal
Motion
by
which
he
Governs
Nature
and
Politick
Society
,
as
Universal
Cause
)
hath
caus'd
the
Sovereignty
of
his
Authority
to
fall
into
the
Hands
of
some
one
of
the
Members
of
the
common
Society
,
under
what
Name
or
Form
soever
he
Exercises
it
,
it
is
certain
that
our
Obedience
is
due
unto
him
as
unto
God
,
so
long
as
he
Acts
by
virtue
of
that
Character
and
that
Sovereignty
;
And
we
cannot
know
that
which
our
Souls
owe
to
God
,
but
we
must
at
the
same
time
acknowledge
that
which
is
owing
to
all
those
who
bear
any
Character
of
Authority
and
Superiority
deriv'd
from
Him
;
Such
are
Kings
,
Judges
,
Magistrates
,
Officers
of
War
,
and
Pastors
of
the
Church
,
who
with
the
Sovereignty
of
the
Grace
of
Redemption
,
which
they
have
to
Administer
to
others
,
have
that
likewise
of
Power
and
Authority
from
God
Incarnate
,
for
the
Direction
and
Discipline
of
the
External
Order
of
his
Visible
Monarchy
,
which
is
what
we
call
the
Church
,
and
for
the
Conservation
of
the
Unity
of
Worship
,
and
of
the
Purity
of
the
Sacraments
and
of
Doctrine
,
the
want
of
which
is
the
occasion
of
Schisms
and
Heresies
.
The
Duty
of
Christian
Unity
,
and
the
Crime
of
Schisms
and
Heresies
.
There
are
some
People
,
who
are
otherwise
of
great
Justness
and
great
Exactness
of
Reasoning
,
and
of
clear
Idea's
and
quick
Notions
,
who
do
not
for
all
that
comprehend
the
Crime
of
Schism
and
Heresie
.
They
believe
,
That
retaining
that
which
they
call
the
Foundation
of
Faith
and
Salvation
,
which
is
to
Worship
and
acknowledge
Jesus
Christ
as
Mediator
and
Redeemer
,
by
whom
only
Men
and
Angels
themselves
can
please
God
,
Every
one
may
make
a
Religion
to
himself
,
and
follow
it
according
to
his
own
Conscience
,
and
give
,
as
well
as
he
understands
,
his
Sence
of
the
Divine
Mysteries
and
of
the
Divine
Word
;
This
is
the
Occasion
that
amongst
such
it
is
not
material
,
as
to
the
Fundamentals
,
what
Society
they
adhere
to
amongst
Christians
,
and
that
they
account
as
nothing
That
which
we
call
Schism
and
Heresie
;
But
besides
that
it
cannot
be
in
vain
,
that
the
Divine
Word
so
much
condemns
Schisms
and
Heresies
,
tho'
we
should
not
know
the
Crime
and
Disorder
of
them
,
we
need
but
only
reflect
upon
that
Sovereign
Unity
of
the
Sovereign
Power
which
Presides
over
the
Union
of
our
Souls
and
Bodies
,
for
to
see
and
comprehend
it
clearly
.
This
Sovereign
Uniformity
,
this
Unity
of
Conduct
,
of
Rules
,
&
immutable
Laws
,
whereby
this
Infinite
Power
which
holds
our
Souls
united
to
our
Bodies
,
Acts
upon
our
Bodies
,
and
in
all
the
Souls
in
all
the
Parts
of
the
World
after
the
same
manner
,
is
a
sensible
Proof
and
Conviction
of
its
Sovereign
Unity
;
And
it
is
impossible
to
have
an
Idea
of
this
Sovereign
Unity
,
without
thereby
seeing
the
Crime
of
all
that
which
we
call
Schism
and
Heresie
.
But
let
us
proceed
,
and
see
how
it
follows
from
all
that
hath
been
said
of
the
manner
how
God
Acts
in
our
Souls
upon
the
Occasion
of
our
Bodies
,
as
a
Necessary
and
Universal
Cause
,
with
a
Clearness
and
Evidence
so
sensible
,
That
we
cannot
firmly
acquit
our selves
of
any
of
our
Duties
,
but
by
the
constant
and
regular
Practice
of
that
Christian
Self-denial
,
which
makes
the
whole
Foundation
of
the
Gospel
,
by
which
we
ought
to
watch
without
ceasing
,
to
fortifie
in
us
Conscience
and
Natural
Right
,
by
weakning
our
Concupiscences
.
CHAP.
XXV
.
The
Necessity
of
Gospel
Self-denial
,
Establish'd
and
Justifi'd
by
the
same
Principles
.
GOD
,
who
Acts
(
as
hath
been
said
)
as
Universal
Cause
in
the
Dependence
which
he
entertains
between
the
Soul
and
the
Body
,
doth
give
,
as
it
were
in
spite
of
himself
,
to
our
Souls
,
by
the
inviolable
Law
of
the
Union
of
the
Soul
and
the
Body
,
agreeable
Pleasures
and
Sentiments
,
which
fortifie
Concupiscence
,
as
often
as
he
is
thereto
determin'd
in
consequence
of
an
immutable
Decree
of
his
General
Will
,
by
the
Disposition
of
the
Body
;
And
as
these
Occasions
do
continually
present
themselves
,
if
we
do
not
watch
to
turn
them
away
,
so
Concupiscence
is
augmented
continually
thereby
;
And
as
this
fatal
Concupiscence
is
Essentially
contrary
to
our
Duties
,
because
it
is
Essentially
a
Revolt
against
Order
,
against
the
Law
,
and
the
Eternal
Righteousness
;
Non
est
legi
Dei
subjecta
,
(
saith
St.
Paul
)
nec
enim
potest
:
So
from
thence
it
comes
to
pass
,
that
if
we
are
not
perpetually
attentive
to
decline
the
Occasions
of
these
Pleasures
which
entertain
and
augment
Concupiscence
or
sensible
Love
,
it
encreases
and
raises
it self
to
that
degree
,
that
Righteousness
,
Reason
and
Conscience
are
wholly
stifled
,
and
all
the
Natural
and
Civil
Duties
so
enfeebled
and
weakned
,
that
they
are
not
able
to
support
themselves
against
any
Temptation
that
hath
the
least
strength
in
it
.
If
God
had
not
given
us
the
Power
,
and
a
Command
to
moderate
and
correct
our
Concupiscence
,
by
this
continual
Vigilance
of
Self-denial
,
possibly
we
might
be
in
some
manner
excusable
in
our
opposition
to
Justice
,
to
Charity
,
to
Truth
,
to
the
Respect
of
natural
Equality
,
and
to
all
other
general
and
particular
Obligations
of
our
Reasonable
Nature
.
The
necessity
that
there
is
that
He
should
affectionate
Us
to
the
Conversation
of
the
Body
,
produces
not
only
this
sensible
Love
,
which
we
call
Concupiscence
,
but
an
inevitable
necessity
that
he
should
perpetually
augment
it
by
this
Action
of
Universal
Cause
;
but
he
hath
given
us
the
Grace
,
and
the
Precept
of
Sel-denial
,
thro'
his
All-foreseeing
and
Fatherly
Goodness
;
For
in
that
instant
wherein
as
Universal
Cause
he
is
oblig'd
to
entertain
and
augment
Concupisence
in
us
,
if
we
do
not
watch
to
avoid
in
us
the
Occasions
which
determine
him
to
give
us
sensible
Pleasures
;
He
do's
not
only
give
us
the
Power
to
avoid
those
Occasions
,
by
the
Empire
which
he
gives
us
over
the
Liberty
of
our
Thoughts
and
our
Motions
;
But
as
a
Particular
Cause
,
he
came
in
Person
to
bring
us
the
Law
,
the
Example
,
and
the
Grace
of
Self-denial
;
and
he
doth
not
cease
to
call
to
us
,
and
press
us
by
the
clear
and
loud
voice
of
his
Gospel
,
that
we
should
continually
stand
upon
our
guard
,
and
never
slacken
our
care
to
cut
off
all
these
Occasions
.
Every
Pleasure
is
pure
and
innocent
in
it self
,
and
only
criminal
by
its
Circumstances
.
It
would
be
very
ill
to
understand
Christian
Morality
and
the
Gospel
,
to
regard
it
as
a
malignant
Inclination
and
a
Jealousie
which
God
hath
of
us
,
to
grudge
us
our
little
Pleasure
,
and
our
Natural
Satisfaction
.
God
doth
not
at
all
hate
Pleasures
,
neither
is
he
capable
of
grudging
us
them
.
There
is
not
one
Pleasure
which
doth
not
immediately
derive
it self
from
him
,
and
which
he
doth
not
cause
,
and
by
consequence
,
which
he
doth
not
love
,
and
which
he
would
not
willingly
that
we
should
taste
of
:
his
Design
is
to
nourish
us
eternally
with
Joy
and
Pleasure
,
as
he
doth
not
live
himself
but
with
Joy
and
Pleasure
,
with
that
Divine
and
Heav'nly
Food
;
and
yet
he
spreads
abroad
a
thousand
Pleasures
in
the
mean
time
,
upon
all
the
Acts
of
our
Natural
Life
,
whether
it
be
to
make
them
serve
to
sweeten
,
as
hath
been
said
,
the
Pain
of
our
State
of
Trial
,
or
else
to
give
us
,
as
it
were
,
some
Earnest
,
or
Taste
beforehand
,
of
the
Sovereign
Felicity
,
which
he
contains
in
his
Supream
Essence
,
and
wherewith
he
will
abundantly
fill
us
in
his
happy
Eternity
;
for
the
present
Pleasures
enter
in
the
general
Idea
which
St.
Paul
gives
us
of
the
present
World
,
as
of
a
Shadow
,
a
Figure
,
and
a
kind
of
Prospect
of
the
World
to
come
;
they
are
given
us
as
Shadows
and
Figures
,
as
an
Earnest
and
a
Foretaste
,
as
Drops
and
Particles
of
that
Ocean
of
Pleasure
,
which
the
World
to
come
prepareth
for
us
;
And
God
can
neither
hate
them
in
themselves
,
nor
envy
them
us
,
nor
hinder
us
from
them
in
respect
of
themselves
.
He
doth
not
do
it
in
Effect
;
neither
doth
he
prohibit
or
condemn
any
of
them
,
as
the
Church
hath
decided
against
those
Hereticks
,
who
destroy
and
condemn
Marriage
.
It
is
never
the
Pleasure
in
it self
,
and
for
it self
,
which
God
concondemns
and
prohibits
,
and
which
renders
us
Impure
and
Criminal
:
On
the
contrary
,
every
Pleasure
is
most
proper
of
it self
to
purifie
us
,
because
it
is
most
proper
to
unite
Us
to
God
,
as
to
its
lively
Source
,
and
the
Source
also
of
all
Purity
.
It
is
never
the
Pleasure
which
causeth
the
Sin
,
and
which
disorders
or
corrupts
the
Heart
of
Man
by
it self
;
It
is
the
Reinversement
,
and
the
Violation
of
the
Order
of
Pleasure
,
which
causeth
the
Impurity
,
the
Disorder
,
and
the
Crime
of
that
Thing
in
the
World
,
which
is
the
most
amiable
,
and
the
most
pure
in
it self
.
God
doth
not
deny
Us
any
Pleasure
for
the
Pleasure's
sake
;
but
he
hath
inclos'd
this
Rivulet
and
this
Current
within
its
Banks
and
its
Channel
;
He
hath
prescribed
certain
Bounds
and
certain
Circumstances
to
it
,
beyond
which
he
will
not
have
it
pass
.
God
as
a
Particular
Cause
,
by
the
Regards
of
his
Paternal
Providence
over
us
,
is
oblig'd
to
prescribe
certain
Circumstances
,
and
certain
Conditions
,
to
the
Pleasures
which
he
makes
in
us
as
Universal
Cause
:
He
hath
been
oblig'd
to
inclose
the
Sea
within
a
Bank
,
that
it
might
not
overflow
the
whole
Earth
;
and
he
hath
been
forc'd
to
Limit
in
us
the
Desire
of
Pleasures
which
he
is
oblig'd
to
give
us
upon
the
Occasion
of
the
Body
,
within
Barriers
and
Ramparts
;
to
the
End
that
our
Concupiscence
should
be
Bounded
,
and
that
it
should
not
injure
his
Rights
,
nor
trouble
the
good
Order
of
the
Universe
,
nor
settle
it self
under
the
Shade
of
Bodily
Pleasures
,
and
so
forget
the
Pleasures
to
come
by
too
great
a
Relish
of
the
present
Pleasures
.
The
Necessity
of
Gospel-Self-denial
and
Mortification
.
You
see
here
what
is
the
Reason
we
are
debarr'd
from
Pleasures
,
and
that
all
Pleasures
of
the
Body
are
dangerous
,
and
require
in
us
a
continual
Vigilance
and
Attention
to
remove
or
moderate
them
.
This
is
the
Principle
of
that
Self-denial
and
of
that
Self-hatred
which
the
Gospel
so
strictly
commandeth
us
.
Our
Concupiscences
have
need
to
be
restrain'd
,
to
the
end
that
our
Soul
may
preserve
its
Liberty
and
its
Purity
,
its
Empire
and
its
Reason
,
together
with
our
Obedience
and
Subjection
to
God
and
his
Duties
;
and
if
we
do
not
soon
prevent
them
by
continually
weakning
them
in
the
beginning
,
it
is
impossible
but
that
they
will
subdue
and
stifle
in
us
all
our
Duties
.
It
belongs
only
to
us
to
render
Concupiscence
weak
,
and
our
Duties
strong
and
stable
,
by
the
constant
Practice
of
Self-denial
.
With
this
constant
Exercise
of
Self-denial
,
and
Opposition
to
the
Inclination
of
Pleasure
,
we
shall
acquit
our selves
of
all
our
Duties
;
for
Self-love
being
tam'd
thereby
,
and
easily
suppress'd
,
gives
free
leave
for
all
the
Vertues
to
issue
out
of
the
Natural
Foundations
of
Conscience
,
and
out
of
the
Supernatural
Principle
of
Grace
.
Without
this
Exercise
and
Usage
of
Self-denial
we
cannot
clearly
acquit
our selves
of
any
Duty
;
We
may
from
time
to
time
,
and
by
Intervals
,
perform
some
Acts
of
them
,
when
they
are
easie
,
and
assisted
by
some
Interest
or
Passion
,
but
we
can
never
constantly
accomplish
them
.
There
is
no
Heart
Pure
and
Innocent
without
Gospel
Self-denial
.
God
Incarnate
calls
his
Gospel
,
The
Salt
of
the
World
;
and
it
is
by
this
Law
of
Self-denial
that
it
is
effectively
so
.
It
is
this
Mystical
and
Spiritual
Salt
,
which
hinders
the
Corruption
of
our
Hearts
and
our
Duties
;
By
the
Practice
of
Self-denial
these
Duties
subsist
and
continue
Incorruptible
in
the
Hearts
of
Men
,
without
which
they
degenerate
into
an
universal
Corruption
;
And
that
is
the
Reason
that
there
is
so
little
Honesty
,
Vertue
,
and
Love
of
Duty
in
the
World
,
and
in
this
Part
of
the
World
especially
,
from
whence
Gospel
Self-denial
is
banish'd
by
express
Profession
;
Every
one
can
play
his
Part
in
it
;
One
may
find
a
Colour
for
the
Corruption
of
his
Heart
,
an
Appearance
and
a
Masque
of
Honesty
,
and
sometimes
also
of
Piety
and
Superficial
Religion
;
but
there
is
never
any
Truth
or
Fidelity
,
Amity
or
Equity
,
and
much
less
Piety
and
Effective
Religion
.
Under
this
Superficies
and
this
apparent
Colour
,
They
have
their
Hearts
estranged
from
all
Duties
,
being
opposite
to
all
their
Obligations
,
void
of
all
Vertues
,
and
subdu'd
by
all
Vices
;
They
can
here
deceive
themselves
,
they
may
believe
of
them
what
they
will
,
and
flatter
themselves
with
Friendship
,
Truth
and
Equity
;
but
God
sees
them
in
the
Light
of
his
Eternal
Truth
,
full
of
a
secret
Opposition
to
Charity
and
Justice
,
full
of
themselves
,
and
enslav'd
by
their
Passion
of
Pleasure
and
Self-love
.
These
Acts
do
not
always
proceed
from
this
Foundation
of
Corruption
,
because
the
Occasions
thereof
are
not
continual
;
but
the
Foundation
of
Corruption
is
always
establish'd
in
the
Heart
,
it
doth
not
fail
to
express
and
manifest
it self
in
these
Rencounters
and
Occurrences
.
There
is
nothing
then
more
constant
and
more
certain
than
this
Maxim
,
That
without
Gospel
Self-denial
there
cannot
be
in
the
Hearts
of
Men
,
either
any
solid
Religion
towards
God
,
or
any
true
Honesty
towards
Men
;
And
this
Rule
so
Establish'd
by
the
constant
Experience
of
the
World
,
follows
necessarily
from
the
Principles
whereby
our
Souls
are
in
our
Bodies
.
But
let
us
pass
to
our
Third
Part
,
and
let
us
see
How
our
Souls
ought
to
Be
out
of
the
Body
,
to
draw
from
thence
the
last
Part
of
Morality
,
which
ought
to
Regulate
the
Order
of
our
Duties
betwixt
the
present
and
future
Life
,
between
Time
and
Eternity
,
and
between
the
present
World
and
the
World
to
come
.
The
End
of
the
Second
Part.
A
MORAL
ESSAY
Upon
the
Soul
of
Man
.
PART
III.
Concerning
our
Duties
of
Time
and
Eternity
,
of
the
Present
Life
,
and
of
the
Life
to
come
;
of
the
Present
World
,
and
of
the
World
to
come
;
which
Result
from
the
manner
how
our
Souls
ought
to
be
out
of
our
Bodies
,
first
of
all
;
and
then
in
our
Spiritualized
Bodies
,
after
the
Universal
Resurrection
.
CHAP.
I.
An
Objection
against
the
Design
of
this
Third
Part
,
to
be
Answered
;
which
is
,
to
believe
that
it
is
impossible
to
know
,
how
our
Souls
are
to
be
out
of
our
Bodies
.
SINCE
we
are
accustomed
to
limit
our
Knowledges
by
our
Senses
;
and
that
we
do
not
only
follow
with
an
extream
Propensity
,
the
Facilily
of
Imagining
,
whose
Acts
we
Exercise
,
without
doing
any
Violence
to
our selves
;
But
besides
,
we
make
but
very
little
use
of
the
Faculty
of
Reasoning
,
or
of
serving
our selves
with
the
Lights
already
acquired
,
to
enlighten
the
Matters
,
which
we
have
not
as
yet
dived
into
:
I
have
Reason
to
believe
that
many
will
Censure
my
Undertaking
of
Rashness
,
to
go
about
to
speak
of
a
thing
so
impenetrable
,
in
their
Opinion
so
remote
,
and
so
hid
from
our
Sights
;
as
is
the
manner
how
our
Souls
Are
,
and
how
they
Operate
out
of
our
Bodies
.
Perhaps
there
are
those
who
will
tell
me
,
as
it
is
said
in
the
Book
of
Job
,
Nunquid
ingressus
es
portas
mortis
,
aut
ostia
tenebrosa
vidisti
?
But
I
hope
that
all
reasonable
Persons
will
find
,
that
my
Curiosity
is
lawful
:
and
that
I
have
Reason
to
Communicate
it
to
all
the
World
,
in
desiring
that
every
one
may
know
how
our
Souls
are
out
of
our
Bodies
;
and
that
all
those
who
are
willing
to
give
themselves
the
trouble
of
being
Attentive
,
to
use
their
Reason
,
will
Judge
that
my
Enterprize
is
not
Rash
.
It
is
true
,
that
we
conceive
nothing
out
of
the
Circumference
,
and
beyond
the
Activity
of
our
Senses
,
and
of
our
Imagination
;
and
by
consequence
,
out
of
our
Bodies
,
but
an
Immensity
of
Darkness
;
and
that
it
is
impossible
,
but
that
it
should
appear
Rash
,
to
attempt
to
carry
a
Light
into
it
:
But
if
we
remember
that
Reason
hath
Rays
,
and
a
Light
,
to
which
nothing
can
give
Bounds
;
which
is
that
which
St.
Paul
means
,
when
he
says
that
the
Spirit
,
that
is
to
say
,
the
Spiritual
Nature
pierces
,
penetrates
,
and
enlightens
all
things
:
If
we
consider
the
advantage
,
which
Reason
and
the
proper
Intelligence
of
our
Spiritual
Nature
gives
us
,
of
being
able
surely
to
Enlarge
our
Knowledges
,
by
the
infallible
Consequences
which
we
draw
from
things
we
have
already
known
,
for
those
which
we
do
not
know
as
yet
;
We
shall
find
that
there
is
nothing
more
Natural
,
and
less
Rash
,
than
to
endeavour
to
decide
by
the
clear
Idea
which
we
have
of
our
Soul
,
and
by
the
Notion
,
no
less
clear
,
which
we
have
of
the
Supream
Nature
;
which
alone
,
is
able
to
be
the
Cause
of
the
divers
Conditions
of
the
Soul
,
of
the
Estate
wherein
it
ought
to
place
our
Souls
,
after
they
shall
have
finished
their
Trial
in
the
Body
;
and
that
this
Eternal
Justice
,
shall
have
fixed
upon
them
his
Anger
or
his
Love
,
according
as
they
shall
have
render'd
themselves
worthy
,
by
their
Obedience
and
Fidelity
,
or
by
the
obstinacy
of
their
Disorder
and
Revolt
.
This
double
Notion
,
which
we
have
so
clear
and
so
distinct
,
of
God
,
and
of
our
Spiritual
Nature
,
joyned
to
that
which
we
have
of
our
present
State
,
as
of
a
State
where
our
Obedience
and
Fidelity
are
put
to
a
Trial
,
and
where
the
Eternal
Justice
hath
his
Eyes
open
,
to
see
our
Combat
with
the
Flesh
,
and
with
our
Senses
;
We
form
a
sure
Light
,
by
which
we
are
able
to
enter
&
march
safely
into
that
obscurity
,
and
those
darknesses
;
And
since
we
have
a
Taper
in
our
hands
,
lighted
by
those
Idea's
,
so
clear
,
and
so
certain
of
the
Knowledges
,
which
we
have
already
acquired
;
why
then
should
we
not
carry
it
into
that
dark
and
unknown
Country
,
which
is
of
so
great
Importance
to
us
,
to
discover
and
know
?
Since
we
have
Wind
and
Sails
enough
to
carry
us
over
to
this
New
World
,
why
then
should
not
we
go
thither
to
make
a
Map
of
it
?
Since
our
Reason
may
be
illuminated
above
the
Darkness
of
the
Night
of
our
Senses
,
and
of
our
Imagination
,
why
should
not
we
illuminate
the
Blind
,
who
being
once
Enlightned
,
will
no
more
resist
the
Light
of
Divine
and
Heavenly
Revelation
,
which
they
often
esteem
(
when
they
are
not
Enlightned
by
Reason
)
but
as
a
Fable
,
and
a
Fiction
?
Then
let
us
not
fear
to
attempt
this
Discovery
,
and
Explain
how
our
Souls
are
to
be
out
of
the
Body
,
since
we
are
able
to
speak
of
it
with
some
certainty
.
The
certainty
of
a
New
Estate
,
of
a
New
and
Immortal
Life
for
our
Souls
,
after
this
Present
Life
.
We
are
able
to
speak
most
certain
,
and
make
as
St.
John
did
,
a
Description
,
and
a
Topography
of
this
World
to
come
,
and
of
this
Heavenly
Jerusalem
.
We
do
not
only
know
by
the
evident
Conviction
of
the
Spiritual
Nature
of
our
Souls
,
That
they
are
not
at
all
destroyed
,
and
annihilated
by
Death
,
which
is
not
an
advantage
to
the
Spiritual
Nature
,
because
there
is
nothing
,
even
in
the
most
Corporeal
Nature
(
which
is
most
Frail
,
most
Perishable
,
and
most
subject
to
Corruption
,
and
the
most
liable
to
Death
)
that
Perishes
entirely
;
But
we
know
with
the
same
Certainty
,
That
the
Soul
subsists
with
all
its
Foundation
of
Life
,
which
we
see
it
hath
,
which
is
the
advantage
,
and
essential
Distinction
of
the
Spiritual
Nature
:
For
there
is
this
Difference
between
a
Spiritual
or
Knowing
Nature
,
and
a
Nature
Corporeal
,
That
the
Corporeal
Nature
may
be
deprived
of
Life
,
but
not
of
its
Being
,
for
its
Life
is
distinct
from
its
Being
in
the
Body
;
for
the
Life
of
the
Body
is
but
a
Motion
,
which
it
hath
there
by
its
Structure
,
its
Organization
,
and
its
inward
and
natural
Composition
,
which
it
may
lose
,
and
doth
every
day
lose
,
without
losing
the
Foundation
of
its
Being
;
And
in
preserving
all
the
Basis
of
its
material
Substance
,
which
always
remains
and
subsists
,
notwithstanding
any
Change
which
may
happen
to
it
in
its
Structure
,
and
its
outward
and
sensible
Form
:
But
in
Knowing
or
Spiritual
Nature
,
the
Life
and
Being
,
are
but
one
and
the
same
thing
;
Since
Knowledge
and
Sensibility
,
or
the
Acts
of
the
Appetitive
Faculty
,
which
are
the
Basis
,
and
the
Foundation
of
their
Being
,
are
also
essentially
the
Foundation
of
their
Life
:
For
(
in
Spiritual
Nature
)
to
Live
,
is
,
not
to
Eat
,
Walk
or
to
be
Moved
;
but
to
Know
,
to
Perceive
,
to
Will
,
to
have
Joy
and
Sadness
,
Pain
and
Pleasure
.
Those
of
the
Heathen
Philosophers
(
who
had
some
Glimmering
of
a
true
Idea
of
the
Spiritual
Nature
,
but
not
under
the
Name
of
Spiritual
Nature
,
but
only
of
a
Knowing
Nature
)
did
so
well
perceive
,
That
the
Knowing
Nature
was
Essentially
Living
,
that
we
see
they
all
of
them
Established
thereupon
the
Certainty
of
the
Immortality
of
Mans
Soul
;
because
indeed
,
say
they
,
This
Matter
whereof
the
Soul
of
Man
is
formed
,
is
a
Matter
essentially
Knowing
,
and
by
consequence
Living
;
if
it
is
Air
or
Fire
,
it
is
not
only
an
Air
and
a
Fire
that
is
most
subtil
,
but
an
Air
and
a
Fire
of
a
singular
Nature
,
an
Air
and
a
Fire
essentially
Knowing
,
and
by
consequence
Living
:
Thus
,
though
the
Souls
of
Men
should
be
this
Air
,
and
this
material
Fire
,
say
they
,
as
some
do
imagine
;
yet
for
all
that
,
they
would
not
cease
to
be
Immortal
,
because
they
would
be
always
Essentially
Living
.
We
see
this
System
in
all
the
Books
of
the
Ancient
Philosophers
;
and
we
see
at
the
same
time
,
That
this
Notion
of
the
Soul
,
as
a
Nature
essentially
Knowing
,
(
whereof
we
have
a
certainty
,
by
a
Conviction
so
lively
,
and
so
full
of
Sentiments
)
convinced
all
these
Ancient
Sages
,
not
only
,
That
Death
doth
not
touch
the
Life
of
our
Souls
,
not
only
,
that
it
doth
not
destroy
them
;
But
on
the
contrary
,
That
Death
makes
the
Life
of
them
perfect
,
because
it
breaks
their
Prison
,
and
takes
away
from
their
Thoughts
and
their
Views
,
the
Wall
which
stops
them
,
and
the
Vail
which
blinds
them
:
And
their
Conviction
was
so
great
thereupon
,
that
they
did
not
speak
with
less
Certainty
and
Pleasure
,
of
this
New
and
Immortal
Life
of
our
Souls
after
Death
,
than
we
speak
to
one
another
of
some
Neighbouring
Provinces
,
or
of
some
New
Discoveries
;
They
did
no
more
doubt
of
this
New
Life
,
than
we
do
of
Italy
or
of
Spain
:
For
to
speak
of
Canada
,
and
the
American
Isles
,
would
be
too
little
to
express
the
Certainty
.
They
did
not
only
speak
of
it
with
Assurance
,
and
without
incertainty
,
They
spoke
of
it
with
Incredible
Joys
and
Transports
,
They
longed
to
arrive
at
the
happy
end
of
their
Voyage
,
They
conceived
ardent
desires
for
Death
.
They
did
more
than
all
this
,
they
advanced
it
further
;
And
we
know
That
in
a
Famous
Common
Wealth
of
Grece
,
they
were
obliged
to
Prohibit
and
Suppress
a
Book
that
had
been
Writ
upon
the
Immortality
of
the
Soul
,
because
it
did
so
livelily
Impress
upon
their
Spirits
,
the
Conviction
of
their
Immortality
,
that
they
were
fearful
lest
it
should
Depopulate
the
Earth
,
and
cause
the
Race
of
Mankind
to
be
destroyed
,
because
they
saw
it
had
carried
a
great
many
of
them
,
not
only
to
neglect
the
Business
,
and
the
Duties
of
Life
,
and
of
the
Republic
,
but
even
to
hasten
on
their
own
Deaths
.
It
is
not
to
be
questioned
here
,
whether
this
Prudence
were
not
a
little
too
Precautious
;
it
is
not
our
business
;
our
business
is
to
Remark
the
Effect
,
which
the
Notion
of
a
Knowing
Nature
hath
produced
,
to
make
Men
believe
That
their
Souls
subsist
,
and
live
after
their
Death
.
The
Conviction
hereof
,
is
effectively
Lively
,
and
Sensible
by
that
alone
,
independently
of
all
the
Regards
of
Religion
;
and
it
is
incredible
,
how
much
Force
and
Evidence
it
receives
from
all
the
Foundations
and
Circumstances
of
Religion
,
of
which
,
this
New
Life
which
our
Souls
ought
to
have
out
of
our
Bodies
,
is
as
it
were
the
Point
in
View
,
and
the
only
and
perpetual
Object
.
All
the
Old
,
and
all
the
New
Testament
,
All
the
Law
,
and
all
the
Gospel
,
Moses
and
Jesus
Christ
,
The
Prophets
and
the
Apostles
,
All
the
Miracles
and
all
the
Mysteries
,
have
no
other
Essential
Termination
and
End
,
than
this
New
and
Immortal
Life
of
our
Souls
after
our
Death
.
Both
the
Old
and
the
New
Testament
,
under
the
Names
of
the
New
World
,
the
Future
World
,
the
Age
to
come
,
the
Life
Everlasting
,
the
Heavenly
Jerusalem
,
do
not
speak
almost
of
any
thing
else
:
And
these
cannot
be
Fables
and
Fictions
,
for
if
they
were
nothing
else
but
Fables
,
then
this
Sovereign
Power
,
which
hath
been
manifested
to
the
World
,
with
a
thousand
Characters
of
Wisdom
,
of
Holiness
,
of
Truth
,
and
of
Goodness
,
by
that
Miraculous
Train
of
Prodigious
Events
,
which
make
what
we
call
the
Holy
History
,
and
the
Body
of
Religion
,
must
have
laboured
for
above
these
Six
thousand
Years
to
deceive
the
Word
,
and
to
laugh
at
Mankind
,
which
is
the
most
impossible
thing
in
the
World
.
The
Conviction
then
which
is
lively
,
and
penetrating
independently
of
Religion
,
is
yet
much
more
so
by
Religion
;
The
Faithful
knows
much
better
than
the
Philosopher
,
That
when
this
House
of
Clay
,
which
he
Inhabits
at
present
,
shall
fall
and
crumble
into
Dust
,
He
shall
pass
out
of
this
Melancholy
and
obscure
Habitation
,
into
a
New
,
and
an
Heavenly
Habitation
,
not
made
with
Mens
hands
,
into
the
proper
Habitation
,
and
the
Eternal
Palace
where
God
himself
dwells
.
The
Philosopher
knows
it
,
because
he
knows
That
the
Souls
of
Men
departing
from
the
Body
,
do
pass
into
a
New
Life
,
full
of
Darkness
or
of
Light
,
of
Happiness
or
of
Misery
,
according
as
they
have
rendred
themselves
worthy
in
their
Bodies
,
either
of
the
Love
,
or
the
Anger
of
Him
who
is
essentially
the
Life
;
and
by
consequence
,
the
Punishment
,
or
the
Reward
of
all
Intelligent
Natures
,
according
as
they
have
deserved
,
that
He
should
Act
in
them
,
and
Reward
or
Punish
them
.
Socrates
having
already
the
Mortal
and
Deadly
Draught
in
his
Hand
,
spake
after
this
manner
:
Says
the
Roman
Orator
and
Philosopher
,
That
it
did
not
seem
to
him
,
that
they
led
him
to
Death
,
but
that
he
was
going
to
mount
up
to
Heaven
.
Cato
was
Transported
with
Joy
,
at
the
sight
,
and
at
the
presence
of
Death
.
The
Wise
Man
,
saith
Plutarch
,
goes
with
Pleasure
out
of
the
Darkness
of
the
Earth
,
to
enjoy
in
Heaven
an
Immortal
Light
with
the
Gods
.
Have
Courage
,
saith
this
Other
,
Let
not
Death
affright
Us
,
since
after
Death
,
we
shall
either
be
Gods
,
or
like
Gods
:
Let
us
not
fear
,
that
our
Bodies
will
bury
our
Souls
under
their
Ruins
:
When
the
Heavens
shall
fall
,
and
Corporeal
Nature
shall
entirely
perish
and
disappear
;
There
is
a
necessity
,
that
the
Spirit
which
Animates
Us
,
and
which
is
the
Foundation
of
our
Being
,
must
subsist
and
remain
under
those
Ruins
,
without
being
hurt
or
endamaged
by
them
;
Such
is
the
Conviction
and
Certainty
of
the
Philosopher
.
But
the
Faithful
is
much
more
enflamed
,
and
Transported
with
this
so
animated
,
and
so
lively
Certainty
and
Persuasion
.
He
sees
with
St.
Stephen
,
the
Heavens
open
over
his
Head
,
and
he
is
taken
and
wrapt
up
thither
,
like
St.
Paul
,
with
unspeakable
Joys
and
Extasies
;
He
hath
this
Certainty
and
this
Persuasion
,
so
lively
,
and
so
animated
,
by
two
divers
Principles
;
He
hath
it
by
the
Impression
of
Faith
,
and
of
Grace
,
which
makes
him
See
and
Feel
(
if
I
may
say
so
)
this
New
Life
,
without
Reasoning
,
by
way
of
Supernatural
Inspiration
and
Illumination
;
and
He
hath
it
when
he
will
Reflect
and
Reason
,
by
an
evident
Conviction
,
which
the
Reflection
upon
the
Mysteries
and
Miracles
of
Christianity
,
and
upon
all
Religion
,
give
him
of
it
;
for
tho'
there
were
none
but
that
Historical
single
Fact
,
of
the
Mystery
of
the
Incarnation
of
God
;
the
truth
of
which
,
is
incontestably
Established
by
so
many
Miracles
,
and
so
many
sensible
Convictions
,
it
would
be
impossible
to
call
into
doubt
,
that
New
and
Immortal
Life
of
this
New
State
,
we
are
speaking
of
;
into
which
,
our
Souls
must
enter
when
they
go
out
of
our
Bodies
;
because
it
is
not
possible
to
conceive
,
That
if
there
was
no
other
for
Men
but
this
present
Life
,
that
God
would
have
become
Man
upon
the
Earth
,
to
undergo
all
that
Train
of
humbling
,
and
dolorous
Mysteries
,
which
he
hath
undergon
;
Since
it
is
certain
,
That
if
there
was
no
other
Life
for
Men
,
there
would
be
no
advantage
neither
for
God
nor
for
Men
,
in
those
Mysteries
which
do
no
wise
Regard
the
present
Life
,
but
only
the
Life
to
come
.
God
can
do
nothing
in
Vain
,
and
in
vain
would
He
have
bin
Born
as
he
was
Born
,
in
vain
would
He
have
Lived
as
he
did
Live
,
in
vain
would
He
have
Died
as
he
did
Dye
;
if
He
had
not
been
Born
,
if
He
had
not
Lived
,
and
if
He
had
not
Dyed
,
to
Redeem
Men
from
Eternal
Death
,
and
to
give
them
that
Happy
and
Immortal
Life
,
which
the
First
Man
had
lost
them
.
God
Incarnate
came
not
to
make
this
Present
Life
,
neither
more
agreeable
,
nor
more
fortunate
,
or
more
happy
to
Us
;
He
came
not
to
spread
abroad
Treasures
and
Riches
,
to
give
Honors
and
great
Employments
,
to
Distribute
Dignities
,
to
give
Pleasures
to
the
Senses
,
and
to
the
Cupidinous
Desires
of
this
Present
Life
;
St.
Paul
calls
him
,
the
High
Priest
of
Goods
to
come
;
and
the
Prophets
,
who
Prophecied
of
Him
,
called
Him
the
Father
of
the
Ages
to
come
,
and
King
of
the
Future
World
;
but
I
must
not
enlarge
here
any
more
upon
this
;
on
the
contrary
,
I
must
shut
it
up
,
and
return
to
the
Point
we
proposed
,
to
Illustrate
in
this
Third
Part
,
which
is
The
manner
how
our
Souls
Are
to
be
out
of
our
Bodies
.
CHAP.
II.
What
is
to
be
Illustrated
in
this
Third
Part
,
concerning
the
Future
State
of
our
Souls
out
of
our
Bodies
;
and
first
,
whether
our
Souls
when
they
go
out
of
our
Bodies
,
do
pass
into
a
true
Corporeal
Place
.
THAT
which
we
already
said
,
Teaches
Us
That
our
Souls
Are
,
and
Subsist
out
of
our
Body
;
That
they
Live
,
and
have
Essential
Acts
and
Proprieties
,
inseparable
from
their
Knowing
Nature
;
but
we
do
not
learn
from
thence
,
How
our
Souls
Are
out
of
the
Body
,
which
is
however
,
what
we
have
proposed
to
Illustrate
.
To
satisfie
our
Curiosity
thereupon
,
we
must
see
if
there
be
any
place
,
into
which
our
Souls
do
pass
;
We
must
see
what
they
Know
,
and
how
they
know
it
;
whether
they
have
Joys
and
Pleasures
,
Grief
and
Sadness
;
whether
they
retain
,
or
lose
the
Idea's
of
this
Life
;
whether
they
have
any
Reminiscence
or
Memory
;
and
whether
they
conserve
the
Habits
of
Arts
and
Sciences
;
what
are
the
Faculties
,
whether
Perceptive
,
or
Sensible
and
Appetitive
,
that
they
use
,
whether
they
conserve
Liberty
,
whether
,
&c.
To
have
a
neat
Idea
,
of
the
manner
How
our
Souls
Are
out
of
the
Body
;
We
must
exactly
Illustrate
all
these
things
:
Let
us
begin
with
the
place
into
which
they
pass
.
That
when
our
Souls
go
out
of
the
Body
,
they
do
not
pass
into
a
true
Corporeal
Place
,
by
a
Local
Transport
or
Passage
,
properly
so
called
.
As
we
have
acknowledged
in
Our
Souls
,
a
Nature
wholly
Spiritual
,
and
since
we
have
demonstrated
,
that
Spirits
are
not
in
places
,
where
we
conceive
them
to
be
by
a
Co-extension
,
and
a
Local
and
Corporeal
Circumscription
;
and
that
so
they
have
not
properly
any
Place
at
all
,
no
more
than
the
Supream
Essence
,
and
are
not
said
to
be
in
the
Places
,
wherein
we
say
they
Are
but
by
a
pure
Relation
of
Operation
and
Activity
;
as
Thomas
Aquinas
teaches
:
So
when
we
ask
in
what
place
do
the
Souls
pass
,
when
they
go
out
of
the
Body
,
and
out
of
the
Visible
World
,
We
must
take
a
great
deal
of
care
not
to
degrade
our
Souls
,
by
conceiving
them
as
if
they
ought
to
pass
into
a
certain
New
Space
,
and
a
certain
Corporeal
Circumscription
,
by
a
Local
Transportation
or
Passage
,
properly
so
called
,
as
if
they
were
a
Material
Substance
.
We
have
said
that
our
Souls
are
not
in
our
Bodies
,
by
Co-extension
,
or
by
Local
Circumscription
,
but
by
a
pure
Relation
of
the
Reciprocal
Dependence
and
Activity
,
which
is
between
Them
and
the
Bodies
;
and
when
we
ask
Where
is
it
that
our
Souls
Are
,
and
Whither
do
they
go
,
when
they
go
out
of
our
Bodies
?
We
do
not
look
for
a
Corporeal
Space
,
or
a
part
of
the
Extent
which
composes
the
World
,
or
which
is
out
of
the
World
,
with
which
they
have
an
agreeableness
,
and
in
which
,
they
are
shut
up
and
contained
;
This
would
be
well
enough
,
if
they
were
Material
and
Corporeal
:
When
we
say
That
our
Souls
go
out
of
our
Bodies
,
we
ought
not
to
conceive
,
That
they
cease
from
being
shut
up
in
our
Bodies
,
from
Corresponding
with
our
Bodies
,
from
Penetrating
our
Bodies
,
from
Occupying
,
or
filling
the
Space
and
the
Extent
of
our
Bodies
,
by
the
Immediation
of
their
Substances
,
or
by
the
Reduplication
of
their
Presence
,
as
they
speak
(
in
some
Schools
)
Chymerically
,
in
my
Opinion
;
but
only
that
they
cease
from
having
that
Relation
,
that
they
had
with
the
Body
of
a
Mutual
Dependence
,
and
of
a
Mutual
Activity
;
for
we
must
Reason
,
concerning
the
Souls
going
out
of
the
Body
,
as
concerning
the
Presence
of
the
Soul
within
the
Body
;
and
as
we
have
said
,
That
the
Soul
is
not
present
with
the
Body
,
and
united
to
the
Body
,
but
by
a
Relation
of
Empire
and
Servitude
,
both
at
the
same
time
,
which
the
Soul
hath
with
the
Body
,
and
the
Body
with
the
Soul
,
which
makes
the
Soul
have
the
power
of
determining
the
Motions
of
the
Body
;
and
the
Servitude
of
receiving
almost
all
her
Knowledges
,
and
all
her
Sentiments
generally
by
the
Body
,
or
by
the
Occasion
of
the
Body
;
so
when
we
say
that
the
Soul
goes
out
of
the
Body
,
we
ought
not
to
conceive
any
thing
else
,
but
that
she
ceases
to
have
that
Relation
with
the
Body
.
We
must
not
conceive
a
Local
Passage
,
a
Local
Motion
,
a
Local
Transportation
,
properly
so
call'd
,
of
our
Souls
,
by
a
Succession
of
divers
Correspondencies
to
divers
Corporeal
Spaces
;
for
all
that
is
to
Imagine
,
and
not
to
conceive
by
Intellection
,
which
is
the
only
manner
whereby
the
Soul
is
conceived
and
all
that
belongs
to
the
Soul
,
and
the
manner
how
our
Souls
go
out
of
the
Body
;
we
must
conceive
precisely
the
End
of
their
Empire
over
the
Body
,
and
the
End
of
their
Captivity
and
of
their
Dependence
upon
the
Body
.
By
this
only
they
cease
to
be
in
the
Body
,
that
they
have
no
longer
the
Power
of
determining
its
Motions
,
nor
the
Subjection
of
Receiving
by
it
,
or
having
their
Thoughts
dependently
of
it
.
The
Idea's
which
we
commonly
have
thereupon
,
are
all
contradictory
,
chymerical
,
and
monstrous
;
they
are
Manichean
Idea's
,
by
which
we
conceive
Spirits
as
true
Bodies
:
And
we
must
always
remember
that
which
can
never
be
too
much
reiterated
,
against
the
Custom
which
we
have
,
of
being
desirous
to
Imagine
every
thing
;
That
Bodies
are
Bodies
,
and
Spirits
Spirits
;
That
Bodies
have
a
Local
Dimension
,
a
Co-Extension
,
and
a
Local
Circumscription
;
that
they
have
a
certain
Bulk
;
that
they
do
,
or
may
fill
Essentially
a
Space
and
a
certain
Extension
;
But
that
Spirits
have
none
of
all
that
,
neither
Dimension
,
nor
Bulk
,
nor
Space
,
nor
Extension
;
they
have
no
more
Dimension
,
Bulk
nor
Extension
,
than
they
have
Colour
and
Figure
:
From
whence
it
follows
,
That
it
is
not
by
a
Local
Transportation
properly
so
call'd
,
that
our
Souls
go
out
of
our
Bodies
;
because
that
is
not
done
but
by
a
Progress
of
Motion
and
of
Correspondence
to
divers
Spaces
,
and
by
a
new
Union
which
they
contract
with
some
other
Body
or
new
Corporeal
Space
.
CHAP.
III.
That
our
Souls
going
out
of
our
Bodies
,
go
not
properly
but
into
God
.
WE
have
conceiv'd
clearly
after
what
manner
our
Souls
go
out
of
our
Bodies
,
by
that
which
hath
been
said
,
which
makes
us
conceive
how
the
Physical
and
Substantial
Union
which
was
between
these
two
so
disproportion'd
and
so
distant
Natures
,
is
dissolv'd
and
broken
;
since
the
Efficacy
of
that
Puissance
which
attexes
the
Spirits
to
the
Body
,
doth
suspend
the
Act
and
the
Empire
thereof
,
and
gives
them
no
more
any
Relation
of
Dependence
upon
the
Bodies
;
but
we
have
not
learn'd
whither
they
go
,
and
we
must
form
a
just
Idea
of
it
.
Our
Imagination
labors
,
and
takes
a
great
deal
of
pains
about
it
;
because
she
would
,
at
what
Price
soever
,
attribute
to
our
Souls
all
the
Passions
or
Corporeal
Qualities
and
Proprieties
;
She
would
shut
them
up
in
a
certain
Space
and
in
a
certain
Dimension
;
She
forgets
what
we
have
said
,
That
Spiritual
Natures
are
not
shut
up
in
any
Space
or
in
any
Place
.
The
Heathens
Imagin'd
Elysian
Fields
for
the
Souls
that
were
Innocent
,
and
an
Hell
,
after
their
fashion
,
for
the
Guilty
.
Those
amongst
Us
,
who
imitate
them
,
do
conceive
likewise
a
Local
Passage
and
Transportation
after
the
fashion
of
Bodies
,
into
certain
new
Spaces
,
by
a
successive
progress
of
Motion
:
But
the
Idea
which
we
have
conceiv'd
of
our
Souls
,
as
of
a
Nature
wholly
Spiritual
,
must
redress
that
which
is
too
gross
in
these
Idea's
which
are
wholly
Material
;
and
we
must
conceive
,
that
our
Souls
in
going
out
of
the
Body
,
do
go
immediately
,
as
the
Scripture
saith
,
(
without
any
Local
or
Corporeal
Passage
)
into
God
,
who
,
as
St.
Augustin
saith
,
Is
more
the
true
Place
of
Spirits
,
than
the
Sea
is
the
Place
for
Fishes
,
and
the
Air
the
Place
for
Birds
.
The
Body
,
saith
the
Wise-man
,
returns
to
the
Earth
from
whence
it
was
taken
,
and
the
Soul
returns
to
God
who
made
it
,
and
from
whom
it
issu'd
out
;
that
is
to
say
,
It
hath
no
more
immediate
Union
but
with
God
alone
,
which
occasions
us
to
say
very
exactly
,
That
she
goes
into
God
.
We
have
said
,
That
our
Souls
have
an
Essential
Union
with
God
,
in
whom
they
live
,
and
to
whom
they
are
much
more
united
,
by
all
their
Parts
,
and
by
all
the
Faculties
of
their
Being
,
than
the
Beams
are
united
to
the
Sun
,
than
a
River
is
united
to
its
Spring
,
than
the
living
Branch
is
united
to
its
Root
;
We
have
said
,
That
all
Knowing
Created
Natures
do
depend
as
immediately
upon
God
in
all
the
Acts
of
their
Life
,
and
by
consequence
,
in
all
the
Acts
of
their
Perceptive
and
Appetitive
Faculties
,
as
they
depend
upon
him
for
the
Foundation
of
their
Being
,
as
well
as
all
other
Created
Natures
,
that
is
to
say
,
That
as
they
cannot
come
out
of
nothing
,
but
by
the
Almighty
and
Efficacious
Action
of
his
Eternal
Essence
;
so
they
can
neither
Think
nor
Will
but
by
the
continual
Action
of
his
Supream
Influence
;
We
have
said
,
That
as
God
is
the
sole
Being
Existing
by
himself
,
so
he
is
the
sole
Living
Being
,
and
by
consequence
,
the
sole
Thinking
and
Willing
Being
by
himself
;
and
from
thence
arises
a
Relation
,
and
an
Essential
Union
of
all
Created
Spirits
with
the
Supream
Spirit
,
and
of
the
Supream
Spirit
with
the
Created
Spirits
.
All
the
Rivers
drink
of
the
Sea
,
saith
that
Ancient
,
all
the
Branches
suck
up
perpetually
the
the
Juyce
and
the
Sap
of
the
Root
,
the
Beams
draw
perpetually
their
Heat
and
Light
from
the
Sun
,
and
all
Living
Beings
drink
perpetually
of
that
Living
and
Eternal
Spring
of
Life
,
and
all
Spirits
of
that
Living
and
Eternal
Source
of
Knowledge
.
It
is
the
Natural
Estate
of
all
Spiritual
Natures
,
to
have
this
immediate
Union
with
God
;
but
this
Supream
Spirit
(
being
willing
to
do
Honor
to
his
Almightiness
,
and
to
his
Wisdom
,
being
willing
to
make
the
Idea
of
all
kinds
of
Creatures
possible
to
proceed
from
himself
,
and
to
render
it
Real
and
Effective
to
make
the
World
thereby
compleat
and
finish'd
;
and
being
willing
to
assemble
together
Corporeal
and
Spiritual
Nature
in
one
single
Whole
;
and
being
willing
,
perhaps
,
thereby
to
put
Pure
Spirits
into
the
Places
of
the
Fall'n
Angels
,
and
to
triumph
over
the
Rebellious
Ones
,
in
causing
himself
to
be
Serv'd
in
Bodies
by
Inferior
Spirits
)
would
have
it
that
this
Immediate
Union
which
the
Created
Spirits
have
Essentially
with
Him
,
should
be
in
some
manner
suspended
and
interrupted
,
or
at
least
obscur'd
and
diminish'd
,
in
regard
of
those
,
whose
Fidelity
and
Obedience
he
was
willing
to
make
Trial
of
in
the
Body
.
The
Union
of
Bodies
interrupts
and
suspends
the
Immediate
Union
of
our
Souls
with
God
.
Our
Souls
naturally
,
like
other
Created
Spirits
,
ought
not
to
have
any
Dependence
upon
any
Bodies
for
to
have
the
Idea's
of
things
;
they
ought
only
to
depend
immediately
upon
God
,
and
by
consequence
,
ought
only
to
have
Union
with
Him
;
But
this
Supream
Spirit
having
been
pleas'd
for
the
Reasons
we
have
said
,
for
many
others
which
we
conceive
,
and
for
more
yet
apparently
which
we
do
not
conceive
,
that
our
Souls
should
have
their
Thoughts
and
their
Sentiments
,
their
Desires
and
their
Affections
upon
the
Occasion
of
the
Body
,
to
the
End
that
That
should
be
a
continual
Subject
of
Victory
and
of
meritorious
Exercise
,
He
hath
thought
fit
,
that
for
a
time
this
Immediate
and
Essential
Union
of
all
Created
Spirits
with
the
Eternal
Essence
,
should
become
in
our
Souls
Mediate
(
if
I
may
be
permitted
to
say
so
)
and
that
the
Essential
Union
of
God
and
of
all
Created
Spirits
,
should
not
Operate
in
them
but
by
an
Accessory
Union
with
this
Matter
Organiz'd
,
or
dispos'd
into
a
certain
Structure
of
Bones
,
of
Flesh
and
of
Nerves
,
which
we
call
Human
Body
.
This
Union
of
our
Souls
with
our
Bodies
is
not
,
as
we
have
said
,
but
this
precisely
,
That
our
Bodies
(
by
the
diverse
stirrings
up
,
the
diverse
Agitations
,
and
the
diverse
Configurations
of
the
Brain
,
which
they
receive
from
Bodies
which
environ
them
,
or
from
the
natural
Course
of
the
Blood
,
or
from
their
proper
Humors
)
are
the
Occasion
and
Condition
of
the
Determination
of
the
Idea's
and
Sentiments
which
the
Supream
Spirit
gives
us
;
that
is
to
say
,
That
the
Body
is
the
Occasional
Cause
which
Determines
the
Influence
of
the
Essential
Union
which
we
have
with
God
,
and
thereby
,
it
is
in
some
manner
betwixt
us
and
God
,
it
diminisheth
in
some
manner
our
Essential
Union
with
him
,
because
it
hinders
,
if
I
may
be
permitted
to
say
so
,
the
Immediation
of
him
.
Without
That
,
we
could
not
say
that
our
Souls
were
in
our
Bodies
;
they
would
be
immediately
in
God
,
because
the
Place
of
the
Souls
and
of
all
Spirits
,
is
intirely
their
Relation
of
Dependence
and
of
Activity
;
and
our
Souls
in
that
case
would
have
no
Relation
and
Dependence
but
upon
God
only
.
It
is
for
that
Reason
that
the
Scripture
speaks
to
us
of
the
Union
of
our
Souls
with
our
Bodies
,
or
of
our
present
Life
,
not
only
as
it
were
of
a
Wall
between
God
and
us
,
but
as
it
were
of
a
Banishment
as
it
were
a
Voyage
and
a
Running
away
or
Departure
,
which
we
make
from
God
,
Peregrinamur
à
Domino
,
saith
St.
Paul
;
and
this
is
Effectively
as
it
were
a
kind
of
Departure
from
God
,
and
by
consequence
,
a
Banishment
,
a
Voyage
,
a
Running
away
from
him
,
because
it
is
a
Suspension
and
an
Interruption
of
the
Essential
and
Immediate
Union
which
all
Spirits
have
necessarily
with
him
.
Our
Souls
going
out
of
the
Body
,
are
immediately
united
to
God
.
Now
since
our
Souls
entring
into
Bodies
,
do
go
out
from
God
,
according
to
the
Expressions
of
the
Divine
Word
,
which
are
exact
and
just
when
we
know
how
to
comprehend
and
penetrate
them
;
we
must
say
likewise
,
That
our
Souls
going
out
of
the
Body
,
return
to
God
and
in
God
,
as
the
Scripture
Effectively
saith
it
;
God
is
on
both
sides
the
Term
of
the
Voyage
:
It
is
from
him
we
part
in
ceasing
to
be
united
immediately
to
him
,
by
reason
of
the
Intervention
of
Body
,
through
which
the
Action
of
the
Influence
of
his
Divine
Life
in
us
doth
pass
,
and
it
is
to
him
that
we
return
in
Dying
,
and
in
going
out
of
the
Body
;
because
our
Dependence
on
the
Body
ceaseth
by
Death
,
and
Death
beating
down
the
Wall
which
was
between
God
and
us
,
the
Union
of
God
to
us
,
and
of
us
to
God
,
becomes
Pure
and
Immediate
.
God
is
the
Term
we
arrive
to
,
as
well
as
that
from
whence
we
parted
;
we
are
come
out
of
him
,
and
we
enter
again
into
him
;
that
is
to
say
,
That
as
before
our
Souls
are
united
to
our
Bodies
,
they
have
no
Union
with
any
thing
but
with
God
,
and
by
consequence
they
are
nowhere
but
in
God
;
so
after
the
same
manner
,
so
soon
as
their
Union
with
the
Body
ceaseth
,
they
begin
to
be
nowhere
but
in
God
only
,
because
they
have
no
more
Relation
but
with
God
only
;
there
is
nothing
of
an
Intervention
,
there
is
no
more
of
a
Partitionary
Occasion
and
Condition
between
God
and
the
Soul
,
which
determines
or
suspends
the
Influence
of
his
Divine
Action
in
us
,
and
by
which
we
receive
all
the
Idea's
,
and
all
the
Sentiments
that
we
have
.
CHAP.
IV.
What
this
Immediate
Union
is
which
our
Souls
have
with
God
,
when
they
go
out
of
the
Body
,
which
makes
us
say
that
they
go
to
God
.
THUS
it
is
that
we
ought
to
Conceive
the
Place
where
our
Souls
Are
,
after
they
are
gone
out
of
the
Body
.
We
must
Conceive
that
they
Are
in
God
,
not
only
,
as
S.
Augustin
saith
,
as
the
World
is
in
God
;
For
,
saith
he
,
you
must
Answer
to
him
who
shall
Ask
you
where
the
World
is
,
That
it
is
in
God
;
since
there
is
no
other
Place
out
of
the
World
,
where
the
World
can
be
,
and
since
it
is
God
alone
who
penetrates
and
environs
it
by
the
Immensity
of
his
Operation
;
but
because
Spirits
have
no
other
Place
than
their
Relation
of
Dependence
and
Activity
,
and
that
after
the
going
out
of
the
Body
,
our
Souls
do
no
more
depend
either
upon
any
Corporeal
Nature
,
or
upon
any
Spiritual
Nature
,
which
ought
to
be
the
Occasion
or
Condition
of
the
Idea's
with
which
they
ought
to
be
Enlightned
,
or
of
the
Sentiments
with
which
they
ought
to
be
Affected
,
but
immediately
from
God
only
,
who
gives
them
as
he
pleases
to
them
.
It
is
God
therefore
who
immediately
Enlightens
them
;
it
is
God
immediately
,
who
,
without
being
Determined
by
any
thing
Exterior
,
Determines
all
the
Sentiments
which
they
have
:
This
is
it
which
makes
us
evidently
see
the
necessary
Consequence
and
Connexion
of
the
incontestable
Principles
which
have
been
hitherto
Establish'd
;
for
we
must
say
nothing
of
our
Souls
,
nor
of
any
Matter
whatsoever
,
but
that
which
we
know
of
it
by
a
Certain
Light
;
And
as
we
have
no
such
Light
by
which
we
can
judge
,
that
our
Souls
,
when
they
go
out
from
the
Dependence
upon
the
Body
,
ought
to
enter
into
another
Servitude
,
and
another
sort
of
Dependence
upon
any
Created
Nature
;
so
we
have
not
any
Reason
to
Conceive
any
other
Relation
of
Dependence
in
our
Souls
,
which
they
ought
to
have
when
they
are
gone
out
of
the
Body
,
than
that
which
they
have
Essentially
with
God
;
and
by
consequence
we
ought
to
say
in
Terms
purely
Natural
,
That
it
is
in
God
only
that
our
Souls
Are
that
moment
that
they
go
out
of
the
Body
:
We
say
it
by
the
only
Lights
of
Reason
,
and
we
ought
extreamly
to
rejoyce
,
that
Philosophy
is
agreed
here
with
the
Divine
Word
,
which
gives
us
entirely
the
same
Idea
.
This
Notion
of
the
Immediate
Union
of
our
Souls
with
God
,
Establish'd
and
Prov'd
by
Scripture
.
For
besides
that
the
Scripture
saith
we
return
to
God
and
into
God
,
it
saith
expresly
also
,
That
our
Habitation
shall
not
be
after
this
Life
in
Houses
made
with
Hands
,
or
in
Corporeal
Spaces
;
for
this
is
what
St.
Paul
means
,
when
he
calleth
it
Domum
non
manufactam
à
Deo
,
aeternam
.
He
tells
us
,
That
there
will
be
no
more
Sun
and
Moon
which
we
might
have
need
of
,
because
the
Brightness
of
God
will
Enlighten
us
;
Civitas
non
eget
Sole
neque
Luna
ut
luceant
in
ea
;
nam
Claritas
Dei
illuminabit
eam
;
Nox
non
erit
illic
,
&
non
egebunt
lumine
lucernae
,
neque
lumine
Solis
,
quoniam
Dominus
Deus
illuminabit
illos
.
It
saith
,
That
after
this
Life
we
shall
dwell
with
God
,
and
God
with
us
:
Ecce
Tabernaculum
Dei
cum
hominibus
,
&
habitabit
cum
eis
.
It
is
very
full
of
these
sorts
of
Expressions
,
and
if
we
will
reduce
them
to
neat
Idea's
,
we
shall
find
,
that
they
mean
nothing
else
,
than
what
we
have
said
,
That
after
the
going
out
of
our
Bodies
,
there
is
no
more
any
thing
betwixt
God
and
our
Souls
,
to
suspend
,
or
to
diminish
the
Essential
Union
of
them
,
or
to
be
the
Occasional
Cause
of
his
Operation
,
and
of
his
Influence
in
Us
;
but
that
it
is
only
He
immediately
,
who
determins
our
Thoughts
,
our
Idea's
,
and
all
the
Essential
Acts
of
our
New
Life
;
for
this
is
what
St.
John
means
,
when
he
saith
,
That
in
this
New
Life
,
and
New
Estate
after
our
Death
,
it
is
God
himself
who
shall
Enlighten
Us
,
without
our
having
any
need
,
either
of
the
Sun
,
or
the
Moon
,
or
of
any
other
sort
of
Light
,
which
is
at
present
but
the
Occasional
Cause
of
his
Illumination
,
by
which
we
See
.
How
we
must
understand
,
That
Holy
Souls
Ascend
into
Heaven
,
and
Criminal
Souls
Descend
into
Hell
.
We
must
therefore
conceive
our
Souls
to
be
united
immediately
to
God
,
that
moment
that
they
go
out
of
the
Body
;
and
we
must
cut
off
all
the
Idea
of
any
Corporeal
Place
,
in
which
we
might
conceive
them
to
be
after
the
fashion
of
Bodies
.
For
when
the
Scripture
makes
us
conceive
,
That
the
Saints
are
carried
up
into
Heaven
,
before
the
Corporeal
Resurrection
,
after
which
,
there
will
be
a
real
Local
Transportation
of
Bodies
;
it
would
only
make
us
conceive
,
That
God
who
Unites
these
Holy
Souls
to
Jesus
Christ
,
and
to
His
Glory
,
makes
himself
,
and
all
Heaven
wherein
he
Reigns
,
to
be
as
present
to
them
,
as
the
Objects
which
we
now
see
,
feel
,
and
perceive
more
nearly
,
are
at
present
to
Us.
We
should
very
illy
conceive
Heaven
,
wherein
Jesus
Christ
Reigns
in
Body
and
in
Soul
,
if
we
should
conceive
it
,
as
including
and
containing
God
,
and
discovering
and
manifesting
Him
to
the
Saints
;
we
must
,
on
the
contrary
,
saith
St.
Augustin
,
Conceive
Heaven
,
and
Jesus
Christ
also
to
be
in
God
,
who
contains
All
,
and
who
is
contained
of
Nothing
,
who
manifests
and
discovers
All
,
and
whom
Nothing
neither
manifests
nor
discovers
;
and
Holy
Souls
are
not
in
Heaven
,
but
in
as
much
as
they
are
in
God
,
in
whom
,
and
by
whom
,
they
are
united
and
present
to
Heaven
,
and
to
Jesus
Christ
,
by
the
lively
and
distinct
Idea
,
which
they
have
of
His
glorious
Presence
,
like
to
those
Idea's
,
which
the
most
present
Objects
give
Us
,
by
their
immediate
Impression
,
by
which
they
strike
our
Senses
:
For
we
must
not
go
about
to
imagine
That
they
are
in
Heaven
,
by
any
sort
of
Extension
,
or
Corporeal
Dimension
,
and
Local
Circumscription
,
after
the
manner
of
Bodies
.
How
the
Souls
of
the
Wicked
are
in
God
.
And
we
must
Reason
after
the
same
manner
,
concerning
the
Souls
of
the
Wicked
,
They
are
most
really
in
Hell
;
but
this
is
,
because
they
are
in
God
,
who
fastens
them
there
,
and
unites
them
to
the
Fire
of
his
Wrath
,
as
He
doth
the
Souls
of
the
Just
to
Jesus
Christ
,
and
to
that
part
of
the
Heavens
where
He
Reigns
:
There
is
indeed
this
great
Difference
,
That
the
Immediate
Union
,
which
is
between
the
Souls
of
the
Just
and
God
,
is
an
Union
of
Love
,
of
Tenderness
,
and
of
Favour
or
good
Liking
;
and
the
Immediate
Union
,
which
is
between
God
and
the
Reprobated
Souls
,
is
a
Union
of
Wrath
,
of
Enmity
,
and
of
Implacable
Vengeance
.
They
are
in
God
,
and
God
(
say
the
Holy
Fathers
)
is
their
First
and
True
Hell
;
if
it
may
be
permitted
to
use
an
Expression
so
strong
.
Not
that
there
is
not
an
Hell
,
or
a
Corporeal
Place
,
wherein
the
Bodies
of
the
Wicked
Are
to
be
shut
up
,
after
the
Resurrection
,
and
where
we
are
to
conceive
their
Souls
before
hand
;
but
we
must
say
,
that
they
are
in
such
a
Place
,
where
God
keeps
the
Fire
of
His
Wrath
continually
Burning
;
and
they
are
there
Effectively
,
after
the
manner
that
Spirits
are
in
Corporeal
Places
,
as
really
as
it
is
possible
:
God
gives
them
perpetually
the
Idea
thereof
,
and
by
the
Occasion
of
that
Idea
,
he
Impresses
on
them
a
dolorous
Sentiment
of
real
Burning
;
that
is
to
say
,
The
same
Sentiment
,
which
we
have
upon
the
Occasion
of
Elementary
Fire
,
when
by
its
too
great
Activity
,
it
Disranges
,
Agitates
,
and
violently
Scorches
up
the
Fibres
of
those
Parts
of
our
Bodies
,
upon
which
it
Acts
;
and
the
Vertue
and
Efficacy
of
His
Power
,
by
his
Irrevocable
Decree
,
fixeth
them
there
,
and
is
a
Chain
which
no
force
can
break
,
and
which
no
length
of
Duration
can
wear
out
;
but
it
is
always
truly
said
,
That
it
is
in
God
(
who
contains
Hell
as
well
as
Heaven
,
as
St.
Augustin
further
saith
;
And
who
unites
Impure
Souls
to
Fire
Everlasting
,
in
the
manner
as
hath
been
said
)
that
properly
and
chiefly
the
Reprobate
Souls
Are
,
as
well
as
the
Holy
Souls
.
They
are
only
but
Accessorily
,
if
I
may
so
say
,
either
in
Heaven
or
in
Hell
,
within
these
Material
Places
and
Spaces
,
of
which
,
God
gives
them
that
lively
Idea
,
which
renders
Them
present
to
them
.
CHAP.
VI.
Whether
Jesus
Christ
be
the
Occasional
Cause
of
these
Idea's
,
and
Sentiments
of
Holy
Souls
,
out
of
the
Body
.
THAT
which
we
have
been
saying
,
concerning
the
Fire
of
Hell
,
might
give
Occasion
here
to
some
to
Imagin
,
That
it
is
not
perhaps
so
certain
,
as
we
would
have
them
believe
it
to
be
,
That
the
Union
of
Souls
with
God
,
and
of
God
with
the
Souls
,
is
Immediate
from
the
Moment
that
they
go
out
of
the
Body
;
because
They
may
Imagine
,
That
as
God
unites
Impure
Souls
to
Hell
Fire
,
Establishing
it
as
the
Occasional
Cause
of
that
particular
Torment
,
and
of
that
That
Pain
of
Burning
,
with
which
he
Afflicts
them
with
;
so
he
Establishes
also
an
Occasional
Cause
of
the
agreeable
Idea's
and
Sentiments
,
which
he
gives
to
the
Saints
:
And
there
are
some
,
who
would
willingly
conceive
,
That
the
Soul
of
Jesus
Christ
,
might
very
well
be
the
Occasional
Cause
of
all
the
Ineffable
Pleasures
of
Holy
Souls
,
so
much
the
rather
,
because
the
Analogy
of
the
Divine
Conduct
,
inspires
us
to
acknowledge
an
Occasional
Cause
of
their
Joy
,
and
their
Felicity
,
as
there
is
an
Occasional
Cause
of
the
Torment
of
the
Reprobates
.
But
this
ought
not
to
shake
a
Truth
,
so
well
Established
and
Proved
,
as
is
that
of
the
Immediate
Union
of
God
with
our
Souls
,
and
of
our
Souls
with
God
,
from
the
Moment
that
they
go
out
of
our
Body
:
This
Union
is
without
doubt
Immediate
,
and
without
the
Intervention
of
any
thing
,
and
without
Dependence
upon
any
Occasional
Cause
,
for
the
Foundation
and
Essentiality
of
this
New
State
;
For
tho'
there
may
be
some
Occasional
Cause
of
the
Accessory
Pain
of
Reprobated
Souls
,
and
of
the
Accessory
Felicity
of
Holy
Souls
;
yet
it
is
certain
,
That
there
is
none
at
all
for
their
Essential
Pain
,
and
their
Essential
Felicity
.
St.
Paul
speaks
it
expresly
of
Holy
Souls
,
when
he
says
,
That
God
shall
be
all
in
them
;
Erit
Deus
Omnia
in
Omnibus
:
The
whole
Scripture
says
so
likewise
,
when
it
says
,
We
shall
see
God
Face
to
Face
;
for
these
Expressions
do
import
an
Immediate
Union
of
God
with
us
:
Since
it
would
not
at
all
be
to
see
him
Face
to
Face
,
but
to
see
him
thro'
a
Veil
,
if
we
did
only
receive
from
him
Idea's
and
Lights
,
upon
the
occasion
of
some
Things
that
was
extraneous
to
Him
.
Let
then
the
Adorable
Humanity
of
Jesus
Christ
,
be
with
all
my
heart
,
an
Occasional
Cause
of
a
thousand
Joys
,
and
a
thousand
Accessory
Felicities
to
Holy
Souls
;
as
St.
John
says
it
expresly
enough
,
in
the
Description
he
makes
us
of
our
State
out
of
our
Bodies
,
under
the
Name
of
the
New
City
,
or
of
the
Heavenly
Jerusalem
,
where
the
Holy
Lamb
gives
a
thousand
Pleasures
.
But
as
to
the
Foundation
of
this
New
State
,
as
to
the
Lights
and
Idea's
,
the
Sentiments
,
and
the
Joys
which
constitute
it
,
and
are
the
Essence
of
it
;
they
depend
not
upon
any
Occasional
Cause
,
they
come
from
the
Immediate
Union
of
God
with
the
Holy
Souls
,
Independently
of
all
Exterior
Occasional
Determination
,
God
penetrates
them
with
His
Glorious
Light
,
and
with
the
Intimate
Impression
of
His
Beatifick
Presence
;
and
he
fills
them
full
with
his
Ineffable
Joys
and
Pleasures
.
How
Impure
Souls
are
united
to
Hell
Fire
.
We
need
only
say
The
same
thing
,
in
Proportion
of
Reprobate
Souls
:
Let
then
the
Action
of
the
Terrible
Element
which
God
makes
,
to
be
Serviceable
to
His
Anger
,
be
the
Occasional
Cause
of
the
Accessory
Pain
of
the
Wicked
;
for
as
the
Impurity
of
the
Reprobate
Souls
,
is
a
perpetual
Object
of
Horror
,
wherewith
the
Sovereign
Purity
of
the
Divine
Eyes
,
is
sensibly
hurt
;
so
it
is
not
improbable
,
That
the
Terrible
Element
,
which
naturally
Cleanses
and
Purifies
all
things
,
should
be
likewise
Employed
as
an
Occasional
Cause
to
a
Particular
Action
,
by
which
,
the
Eternal
Sanctity
applies
it self
,
to
make
them
feel
the
Horror
of
their
Impure
State
:
But
that
do's
not
at
all
hinder
,
but
that
for
the
Ground
of
this
unhappy
State
,
it
should
be
intirely
Independent
of
all
sort
of
an
Occasional
Cause
;
for
it
is
certain
,
That
God
is
immediately
united
to
the
Reprobates
by
his
Anger
,
as
He
is
immediately
united
by
His
Love
,
to
the
Just
Souls
.
God
is
the
Principal
Fire
which
burns
them
,
and
His
Anger
is
the
Fire
and
Brimstone
,
that
Feeds
their
Chief
and
Principal
Torment
.
We
commonly
conceive
very
ill
,
That
which
we
call
The
Pain
of
the
Damned
,
when
we
conceive
it
as
a
simple
Privation
,
or
a
Partition
Wall
betwixt
God
and
the
Reprobated
Souls
:
There
may
well
be
an
Eternal
Wall
of
Separation
;
but
there
is
also
an
Eternal
and
Immediate
Union
:
There
is
a
Wall
of
Separation
,
betwixt
Gods
Goodness
and
Sinners
;
that
is
,
a
Wall
which
stops
all
the
Influences
of
Mercy
,
of
Grace
,
and
of
Glory
;
but
it
is
likewise
an
Union
,
which
nearly
attracts
all
the
Characters
of
his
Anger
,
and
his
Vengeance
.
God
also
makes
himself
to
be
felt
as
nearly
,
and
as
immediately
,
to
the
Reprobates
,
as
to
the
Saints
:
The
Unhappy
see
God
Face
to
Face
,
but
it
is
only
his
Terrible
Face
which
they
see
;
It
is
not
that
Illuminating
Face
which
Enlightens
the
Just
,
and
wherein
he
promised
to
Moses
,
to
let
him
see
and
find
All
Good
;
It
is
a
Face
Sparkling
with
Thunder
,
which
penetrates
them
with
Fear
,
and
covers
them
with
Horror
and
Darkness
;
They
are
Eternally
in
God
,
as
in
a
Rageing
Sea
,
which
dashes
against
them
,
and
tosses
them
,
and
threatens
them
perpetually
with
its
Storms
and
Tempests
.
And
this
is
All
in
my
Opinion
,
that
we
can
desire
to
know
,
upon
the
Principal
Head
of
that
which
Regards
the
State
of
our
Souls
out
of
our
Bodies
;
Let
us
conceive
,
with
all
my
heart
,
That
there
is
,
above
those
Heavens
which
we
know
,
a
Heaven
wholly
Enlightned
,
and
abounding
with
Joy
,
and
overwhelmed
with
Pleasures
,
wherein
the
Holy
Souls
are
involved
;
And
let
us
conceive
on
the
other
side
,
a
Place
replenished
with
Flames
and
Darknesses
,
with
Horror
,
and
all
manner
of
Despair
,
which
the
Criminal
Souls
do
fall
into
.
All
this
is
most
True
,
and
these
Places
are
most
Real
and
Effective
;
but
it
is
in
God
,
in
whom
the
Holy
Souls
do
find
this
Enlightned
Heaven
,
and
in
whom
the
Criminal
Souls
,
do
find
these
Flames
,
and
these
Darknesses
,
these
Despairs
,
and
these
Horrors
:
It
is
God
,
who
by
an
Immediate
Union
of
his
Almighty
Activity
,
causeth
in
Them
this
Light
and
these
Darknesses
,
these
Sadnesses
and
these
Joys
,
these
Pleasures
and
these
Pains
,
all
the
Paradice
and
all
the
Hell
:
Erit
Deus
Omnia
in
Omnibus
,
it
is
by
an
Immediate
Union
of
God
with
Them
,
and
They
with
God
,
that
they
are
in
Heaven
and
in
Hell
;
Since
it
is
by
this
Union
,
that
they
have
this
Lively
Idea
thereof
,
which
renders
these
Places
present
to
them
.
CHAP.
VII
.
That
which
makes
the
Difference
,
between
the
Present
and
Future
State
of
the
Soul
.
IT
follows
,
from
what
hath
been
said
,
That
that
which
makes
the
Essential
Difference
,
of
the
manner
how
our
Souls
are
in
our
Bodies
,
and
of
the
manner
how
they
are
out
of
our
Bodies
,
is
,
That
when
they
are
in
the
Body
,
then
they
have
but
Successively
the
Idea's
,
and
the
Knowledges
of
Things
,
from
the
Occasion
of
different
Impressions
,
which
come
and
arrive
to
the
Brain
,
by
the
Action
of
other
Bodies
,
which
are
round
about
Us
;
and
that
they
have
not
also
the
Sentiments
,
and
the
several
Movements
of
the
Appetite
,
but
from
the
Occasion
of
divers
Dispositions
of
Bodies
;
and
when
they
are
parted
from
the
Body
,
they
receive
immediately
from
God
these
Idea's
,
and
these
Sentiments
,
which
is
requisite
for
the
Disposition
of
Vice
or
Vertue
,
which
we
otherwise
call
Merit
of
Demerit
,
in
which
they
find
themselves
,
when
they
are
parted
from
the
Body
.
Now
the
Body
,
by
the
divers
Impressions
which
it
receives
from
other
Bodies
,
or
by
the
divers
Dispositions
which
are
raised
&
formed
in
it
,
by
the
Ebullition
of
the
Blood
,
by
the
Course
of
the
Spirits
,
and
by
the
divers
Excesses
or
Fermentations
of
Humors
,
is
the
Occasional
Cause
of
all
these
Idea's
,
and
of
all
the
Sentiments
of
the
Soul
;
because
that
the
Supream
Being
,
by
which
it
Lives
,
it
Perceives
,
Thinks
and
Wills
,
for
to
conserve
the
Dignity
,
and
good
Order
of
its
Greatness
,
in
acting
as
Universal
Cause
,
was
pleased
to
tye
the
Determination
of
these
Idea's
and
Sentiments
,
to
those
Dispositions
of
the
Body
,
which
result
from
the
Laws
of
Motion
,
by
which
He
moves
all
the
Corporeal
Nature
;
and
by
which
,
he
composes
and
conserves
the
Visible
World
with
an
infinite
Wisdom
,
which
alone
was
able
to
produce
so
many
Prodigious
Effects
,
with
so
much
Order
,
and
so
much
Harmony
,
from
two
or
three
Immutable
Laws
,
by
which
He
moves
the
Matter
of
the
Universe
.
That
in
this
New
State
of
the
Soul
out
of
the
Body
,
God
is
not
determined
to
Act
in
Them
,
but
by
a
necessary
and
immutable
Love
of
Order
,
and
by
their
Vertuous
or
Criminal
Disposition
.
God
doth
not
Act
,
but
as
an
Universal
Cause
with
our
Souls
,
so
long
as
they
are
in
the
Body
;
He
doth
but
follow
the
Law
of
Motion
of
the
common
Matter
of
the
Visible
World
,
which
diversly
affecting
our
Bodies
,
necessarily
determines
him
by
Vertue
of
his
Immutable
Decree
,
to
give
to
the
Souls
those
Idea's
and
those
Sentiments
,
which
answer
the
different
Impressions
,
wherewith
the
Body
is
affected
;
but
when
the
Soul
is
out
of
the
Body
,
God
doth
lay
aside
the
Character
of
Universal
Cause
,
as
to
this
purpose
;
He
no
longer
follows
,
in
respect
of
them
,
the
Laws
of
the
Motion
of
the
Universe
.
Souls
part
with
the
World
,
in
parting
with
the
Body
;
They
have
no
longer
any
Relation
with
the
Body
,
nor
by
consequence
,
with
the
Visible
World
,
from
that
very
instant
that
they
have
no
more
to
do
with
their
particular
Bodies
.
So
long
as
they
are
in
the
Body
,
they
are
united
to
all
the
Visible
World
;
because
that
their
Thoughts
,
and
their
Sentiments
,
do
depend
upon
the
Laws
of
the
Motion
,
which
moves
all
the
Matter
of
the
World
,
it
being
that
which
gives
them
an
Essential
Relation
to
all
the
Parts
of
it
;
because
there
is
not
any
one
of
them
,
which
may
not
be
an
Occasion
of
the
Determination
of
these
Idea's
and
Sentiments
;
but
after
Death
,
all
that
ceases
,
there
is
a
new
Order
of
things
,
there
are
no
more
the
same
Laws
;
God
afterwards
follows
none
but
the
Law
of
his
Eternal
and
Inflexible
Justice
,
to
Punish
or
to
Reward
the
Souls
,
according
as
they
have
made
themselves
deserving
.
It
is
no
more
the
Motion
of
the
Universe
,
and
the
particular
Disposition
of
every
ones
Temperament
which
results
from
it
,
which
determins
the
diversity
of
our
Idea's
and
Sentiments
:
It
is
only
the
Pure
and
Holy
Disposition
,
or
the
Impute
and
Criminal
Disposition
of
our
Souls
,
which
determins
the
Sovereign
and
Eternal
Justice
and
Equity
,
to
give
us
the
Idea's
and
Sentiments
,
proper
to
Reward
or
Punish
our
Irregular
,
or
our
Vertuous
Disposition
.
God
hath
no
longer
Reason
to
be
willing
to
mannage
,
and
conserve
the
Dignity
and
Character
of
Universal
Cause
.
He
hath
no
longer
Reason
to
mannage
,
and
conserve
the
Liberty
of
our
Souls
:
The
time
of
our
Trial
is
ended
;
The
time
of
Merit
is
past
;
There
is
no
more
question
,
to
see
whether
they
will
make
themselves
worthy
,
that
is
,
over
.
They
are
fixed
in
an
Immutable
State
,
That
is
,
Eternity
.
There
is
no
more
Vicissitudes
or
Diversifications
,
no
more
Instability
or
Changes
,
no
more
an
Alternativeness
,
or
a
Passage
from
Evil
to
Good
,
and
from
Good
to
Evil
;
from
Vice
to
Vertue
,
and
from
Vertue
to
Vice
.
The
Tree
lies
where
it
falls
;
And
as
the
State
of
the
Soul
is
fixed
by
this
State
of
Immutability
,
which
is
properly
That
which
we
call
Eternity
,
so
God
fixeth
himself
to
Love
or
to
Hate
,
to
Punish
or
to
Reward
;
He
Acts
thenceforwards
,
as
a
particular
Cause
,
because
that
He
immediately
takes
in
the
Ground
of
His
Eternal
Love
of
Order
,
the
determination
of
all
these
Idea's
and
Sentiments
,
which
he
gives
to
our
Souls
.
That
is
all
the
Light
,
which
we
can
give
to
our
First
Curiosity
,
concerning
the
State
of
our
Souls
out
of
our
Body
;
by
which
,
we
see
that
they
are
not
properly
but
in
God
,
and
that
it
is
He
only
,
who
is
the
Cause
and
Occasion
of
all
their
Idea's
and
Sentiments
.
We
must
now
proceed
,
and
endeavour
to
Know
all
that
belongs
to
this
State
,
by
clear
and
infallible
Lights
.
CHAP.
VIII
.
How
the
Just
Souls
See
and
Know
God
out
of
the
Body
,
and
how
the
Criminal
Souls
do
also
See
and
Know
Him
.
TO
this
purpose
,
we
would
willingly
Know
,
in
the
first
place
,
What
those
things
Are
,
which
the
Soul
Knows
out
of
the
Body
;
and
it
is
easie
to
Resolve
it
,
by
those
Principles
which
we
have
setled
:
For
since
we
have
said
,
That
there
is
not
at
all
,
any
other
Occasional
Cause
of
the
Idea's
and
Sentiments
of
the
Soul
,
when
it
is
once
out
of
the
Body
,
than
the
Irregular
and
Vitious
Disposition
,
and
the
Regular
and
Vertuous
Disposition
of
the
Soul
,
on
one
one
part
;
and
on
the
other
,
the
Necessary
and
Eternal
Love
,
which
God
hath
for
Order
;
so
it
is
certain
,
That
this
Sovereign
Wisdom
,
this
Essential
Life
of
all
Intelligent
Natures
,
dispenseth
his
Lights
and
his
Darknesses
,
by
his
Sovereign
Equity
;
and
that
so
he
Acts
otherwise
in
the
Just
Souls
,
than
in
the
Souls
which
are
Criminal
and
Reprobate
.
As
to
the
Just
Souls
,
They
have
as
it
were
,
a
true
Immensity
of
Knowledge
.
First
of
all
,
They
Know
God
and
See
Him
;
I
say
,
They
see
Him
;
for
it
is
not
a
simple
Knowledge
,
Abstractively
such
as
we
have
at
present
,
that
is
,
to
See
,
to
Perceive
,
to
Touch
,
and
(
if
I
may
say
so
)
to
Tast
,
as
the
Holy
Writ
saith
;
But
this
is
to
See
by
a
kind
of
Vision
,
which
we
call
Intuitive
,
which
is
not
at
all
a
simple
,
or
bare
View
of
Speculation
,
or
a
pure
Contemplation
of
Reasoning
;
but
this
is
a
lively
,
and
penetrating
Impression
of
the
whole
Substance
of
the
Divinity
,
which
renders
it self
present
and
intimate
to
the
Soul
,
by
an
intimate
and
penetrating
Sentiment
;
just
as
the
Material
Objects
do
now
render
themselves
present
to
us
,
by
the
Immediate
Action
,
whereby
they
strike
upon
,
and
advertise
our
Senses
;
This
is
to
see
God
,
as
it
were
by
Sensation
;
This
is
to
perceive
Him
Present
,
by
a
lively
,
and
an
indubitable
Experience
of
His
Ineffable
Nature
,
and
His
Beatific
Vision
;
just
as
we
perceive
the
Presence
of
Things
,
whereof
we
have
the
most
lively
Idea
,
and
the
most
certain
,
and
most
indubitable
Experience
.
This
Intuitive
Knowledge
,
or
Vision
of
God
,
is
not
at
all
the
indubitable
Knowledge
and
Sentiment
of
His
Existence
only
;
but
it
is
the
clear
and
distinct
Knowledge
and
Idea
,
of
All
his
Attributes
in
general
,
and
of
all
his
Perfections
in
particular
;
it
is
a
clear
and
distinct
View
of
all
the
marvellous
Table
,
and
of
all
the
Charming
Spectacle
of
the
Beauties
of
this
Supream
Nature
;
and
especially
,
the
delicious
and
ineffable
Sentiment
of
his
Goodness
,
and
of
his
Love
,
by
which
he
pours
(
if
I
may
say
so
)
all
the
Joys
,
and
all
the
Felicities
of
his
Heart
,
into
these
Sanctified
and
Happy
Souls
.
Moreover
,
These
Just
Souls
,
in
thus
Knowing
God
,
do
at
the
same
time
,
no
longer
Know
themselves
,
by
that
confused
Sentiment
,
by
which
they
at
present
disentangle
themselves
,
as
it
were
,
by
main
strength
,
and
force
of
Reason
,
from
the
Body
;
but
by
a
clear
and
distinct
Sentiment
,
and
by
an
Idea
equally
neat
and
lively
,
all
Shining
,
and
all
Bright
,
whereby
they
see
themselves
with
all
their
Nobleness
,
and
with
all
the
Characters
of
Resemblance
,
which
they
have
with
God
;
just
as
they
now
see
a
Picture
,
exposed
to
their
View
,
almost
like
their
Corporeal
Image
,
which
the
Nature
of
the
Soul
doth
exclude
.
CHAP.
IX
.
How
the
Just
Souls
See
and
Know
the
Visible
World
,
and
what
they
Know
of
the
Politic
and
Civil
World
.
IT
is
not
only
God
and
Themselves
,
that
they
Know
;
They
also
distinctly
see
in
God
,
all
the
visible
World
,
because
,
besides
that
the
Scripture
do's
in
a
manner
speak
to
us
of
it
;
It
is
a
Knowledge
,
which
is
naturally
inherent
in
every
created
Spirit
,
unless
God
for
a
time
suspends
this
Knowledge
for
Reasons
of
his
Providence
,
as
he
now
do's
to
our
Souls
,
which
he
makes
Trial
of
in
the
Body
;
and
to
whom
he
doth
not
give
these
Knowledges
,
as
we
said
before
,
but
Successively
from
the
Occasion
of
the
different
Impressions
,
made
upon
our
Bodies
,
by
the
divers
parts
of
the
Visible
World
,
which
present
themselves
to
our
Senses
,
one
after
another
.
It
is
in
Order
,
That
Spirits
being
Superior
to
Bodies
,
by
Reason
of
their
Knowing
Nature
,
should
Know
Bodies
;
Also
,
when
the
Disposition
of
the
present
Oeconomy
,
which
requires
That
God
should
not
Enlighten
the
Souls
,
but
Successively
,
as
we
said
before
,
and
from
the
Occasion
of
the
Immutable
Laws
of
the
Motion
of
the
Universe
;
When
,
I
say
,
this
present
Disposition
shall
cease
,
the
Illumination
of
God
,
being
no
more
annexed
to
these
Vicissitude
〈…〉
of
the
Universe
,
and
of
the
〈…〉
of
Bodies
,
received
in
our
Material
Senses
,
will
give
in
an
Instant
at
once
,
an
Idea
of
all
Corporeal
Nature
,
and
of
all
the
Visible
World
,
in
its
Whole
,
and
in
its
Parts
;
in
its
Immensity
,
or
in
its
Extent
;
in
its
agreeable
Variety
,
in
its
Order
and
Symmetry
to
all
Souls
,
which
have
not
deserved
his
Anger
;
and
instead
of
this
Light
,
he
needs
but
only
to
spread
Darknesses
upon
the
Criminal
and
Rebellious
Souls
.
The
Scripture
tells
us
of
Holy
Souls
,
as
if
they
had
the
pleasure
of
walking
upon
the
Globes
of
the
Heavens
,
and
to
be
in
the
midst
of
the
Stars
,
to
walk
upon
the
Sun
,
and
upon
the
Moon
;
and
after
this
manner
of
speaking
,
it
accommodates
it self
to
our
gross
manner
of
conceiving
the
most
Spiritual
Things
,
under
Corporeal
Forms
:
But
we
need
conceive
by
all
these
Expressions
,
no
more
than
what
we
have
said
,
of
a
clear
and
distinct
Idea
of
all
the
Visible
World
,
which
God
gives
to
the
just
Souls
,
they
walk
after
their
manner
upon
the
Arches
of
the
Heavens
,
they
march
upon
the
Sun
and
Moon
,
&c.
because
that
the
lively
Idea
,
which
they
have
of
all
the
Visible
World
,
makes
all
the
parts
thereof
present
,
and
as
it
were
subjected
and
placed
under
their
Feet
.
They
are
at
the
same
time
at
both
the
Poles
of
the
World
,
they
fill
its
whole
Extent
,
they
are
in
both
the
Hemispheres
,
their
Horizon
is
not
at
all
a
limited
Horizon
,
which
never
permits
us
to
see
here
but
a
little
Portion
of
the
Universe
;
It
is
not
bounded
,
but
by
the
Bounds
of
Nature
;
We
do
not
at
present
see
Bodies
,
but
only
those
parts
of
them
,
which
reflect
the
Light
upon
us
;
We
do
not
see
the
Sun
,
the
Moon
,
the
Stars
,
and
the
Terraqueous
Globe
of
the
Earth
and
Seas
,
but
only
one
side
of
them
;
but
the
pure
Souls
,
immediately
enlightned
by
God
,
as
they
Are
,
They
see
at
the
same
time
the
whole
Globe
of
the
Sun
,
all
the
Face
of
the
Moon
,
both
the
Hemispheres
of
the
Earth
;
There
is
no
Antipodes
to
them
;
They
see
All
at
one
View
,
all
the
fair
Prospects
of
Nature
,
and
all
the
Beautiful
Table
of
the
Visible
World
:
For
besides
,
That
their
Knowledge
is
Universal
in
this
respect
,
so
it
is
not
at
all
Successive
,
but
all
at
once
.
So
much
for
the
Natural
World
.
What
the
Souls
out
of
the
Body
Know
,
concerning
the
Civil
and
Politic
World
.
As
to
the
Civil
and
Politic
World
,
I
confess
,
it
will
not
be
easie
to
determin
what
they
see
of
it
,
and
what
they
do
not
see
of
it
;
because
we
have
no
Principle
so
well
Established
thereupon
,
that
I
know
,
as
to
make
us
willing
to
build
a
sure
Determination
upon
it
;
We
may
most
probably
say
,
That
God
discovers
to
Innocent
Souls
,
that
which
regards
their
Family
,
and
their
Friends
;
but
to
say
,
That
he
sets
before
their
Eyes
,
a
Diversified
Table
of
Events
,
Revolutions
,
Intrigues
,
and
the
Mannagements
,
and
Contrivances
of
Courts
and
States
,
the
Successes
of
Wars
,
Negotiations
and
Treaties
,
the
vast
and
ambitious
Designs
of
Great
Princes
,
and
a
peculiar
Account
of
Families
,
and
particular
Fortunes
,
is
a
thing
which
I
dare
neither
affirm
,
nor
gain-say
;
for
the
Scripture
gives
us
sufficiently
to
understand
,
That
there
are
Angels
too
,
amongst
whom
these
Knowledges
are
partly
Communicated
,
or
it
may
be
,
wholly
given
to
them
:
But
as
to
Souls
,
I
do
not
find
either
in
the
Scripture
,
or
in
the
clear
Notion
which
we
have
,
either
of
the
Soul
,
or
of
God
(
who
enlightens
the
Soul
)
any
thing
,
thereupon
which
may
Establish
a
solid
,
and
an
infallible
Judgment
;
if
it
be
not
that
God
makes
them
see
something
of
it
,
which
may
contribute
to
the
satisfaction
of
the
innocent
and
pure
Souls
.
It
is
very
certain
,
That
that
which
is
of
certainty
therein
,
is
,
That
if
they
do
see
all
these
things
,
they
undervalue
them
as
much
as
we
esteem
them
;
and
that
all
those
great
Changes
and
Revolutions
,
which
we
attribute
to
Fortune
,
are
to
their
Eyes
,
but
what
the
Play
of
Children
is
to
ours
;
or
to
say
better
,
The
business
of
Ants
or
of
Bees
;
or
that
perpetual
and
impertinent
Agitation
,
which
we
see
in
those
Flies
,
whom
a
vain
and
unnecessary
Motion
drives
too
and
fro
,
in
the
middle
of
the
Air
,
without
any
purpose
or
advantage
.
CHAP.
X.
That
Criminal
Souls
are
in
Darkness
,
and
see
nothing
.
SUCH
is
the
knowledge
in
Just
Souls
,
in
Relation
to
Extension
;
But
we
ought
to
have
sufficiently
comprehended
,
That
it
ought
not
to
be
in
the
same
manner
,
in
the
Impure
and
Criminal
Souls
:
For
that
Order
,
which
requires
that
the
Just
one
should
be
illuminated
,
wills
on
the
contrary
,
that
the
other
should
be
filled
with
Darknesses
;
so
that
instead
of
that
Immensity
of
Light
,
and
Knowledge
,
which
the
former
have
,
this
other
,
will
have
only
an
Immensity
of
obscurity
,
of
Night
,
and
of
the
horror
of
Darknesses
;
These
will
be
Darknesses
,
that
is
to
say
,
an
obscurity
and
privation
on
all
sides
of
Kowledge
and
of
Light
.
Jesus
Christ
makes
use
of
the
Expression
of
outward
Darknesses
,
or
Darknesses
invironing
,
that
is
to
say
,
which
will
encompass
on
every
side
;
for
it
is
so
,
I
understand
these
outward
Darknesses
,
of
which
the
Divine
Redeemer
speaks
so
often
.
They
will
know
and
see
God
after
their
manner
,
but
it
will
be
only
his
Wrath
,
which
they
will
see
by
a
kind
of
Intuitive
Vision
,
in
the
manner
as
it
hath
been
hereupon
already
Explained
;
They
will
see
the
Eternal
and
Essential
Light
,
but
that
Light
will
only
serve
to
blind
them
;
because
it
will
only
leave
them
the
Idea's
of
his
Wrath
,
and
of
their
Sins
,
and
of
all
the
Circumstances
,
that
possibly
may
augment
their
Despair
.
Instead
of
the
Beauteous
Spectacle
of
Nature
,
which
the
Just
shall
have
Eternally
,
they
will
never
have
any
,
but
the
Idea
of
that
dark
and
burning
place
,
which
the
Supream
Justice
hath
prepared
for
their
Bodies
;
and
if
they
do
know
any
thing
of
their
Family
,
and
of
their
Friends
,
it
is
only
to
augment
,
and
redouble
the
Pain
of
their
Regrets
,
of
their
Privation
,
and
eternal
Desolation
;
Ejicite
in
tenebras
exteriores
,
ibi
erit
fletus
&
stridor
dentium
.
The
Soul
of
the
Father
,
for
Example
,
I
speak
of
the
ambitious
and
covetous
Soul
,
which
loves
nothing
but
the
World
and
its
Vanity
,
for
himself
and
his
Family
,
will
see
in
his
Children
,
all
that
can
be
capable
of
augmenting
his
Regret
,
and
his
Remorse
.
The
Soul
of
a
Prince
,
in
the
same
manner
unjust
and
reprobate
,
will
see
in
the
State
which
he
hath
quitted
,
that
which
will
increase
his
Pain
,
&c.
CHAP.
XI
.
The
Faculties
of
the
Souls
,
of
which
the
Acts
will
be
Exercised
out
of
the
Body
.
AFTER
having
seen
the
Matter
,
and
the
extent
of
the
Souls
Knowledges
out
of
the
Body
;
We
must
now
see
what
perceptive
,
or
Knowing
Faculties
the
Soul
will
Exercise
upon
this
Matter
,
and
upon
these
Objects
.
We
have
observ'd
in
the
Soul
,
in
its
present
State
of
Union
with
the
Body
,
a
Faculty
of
Knowing
by
Sensation
,
a
Faculty
of
Imagining
,
or
of
Representing
things
to
us
by
lively
and
distinct
Images
,
a
Faculty
of
Recollecting
our selves
by
Memory
and
Reminiscency
,
a
Faculty
of
Conceiving
by
pure
Intellection
,
a
Faculty
of
Reasoning
,
or
Extending
Knowledge
acquir'd
thereupon
by
new
Consequences
,
and
a
Faculty
of
Separating
universal
Notions
of
Things
,
from
Particular
and
Individual
Differences
,
to
frame
thereof
general
Maxims
and
Principles
,
whither
they
be
of
pure
Speculation
,
or
Moral
and
Practical
,
for
the
Order
of
Life
and
Action
,
and
for
the
Perfection
of
Arts
and
Sciences
.
How
the
Souls
will
have
Acts
of
Sensation
without
any
Exterior
Sense
or
Corporeal
Organs
.
The
Souls
,
whether
they
be
Just
or
Reprobate
,
do
Exercise
all
these
Faculties
;
for
tho'
Sensation
,
Imagination
,
and
the
Memory
,
have
at
present
Corporeal
Organs
,
yet
we
must
not
say
for
all
that
,
that
these
Faculties
ought
no
more
to
Exercise
themselves
out
of
the
Body
.
The
Corporeal
Organ
doth
now
serve
but
for
two
Purposes
,
To
be
an
Occasion
to
the
Universal
Cause
of
the
Knowledge
that
it
ought
to
give
to
the
Soul
from
the
presence
of
such
or
such
an
Object
,
and
To
be
also
an
Occasion
to
it
,
of
giving
to
the
Soul
diverse
and
different
Idea's
according
to
the
diversity
of
Objects
;
and
it
is
for
that
Reason
that
he
hath
Establish'd
a
diversity
of
them
.
All
the
Parts
of
the
Body
cannot
be
shaken
by
the
Motion
of
the
Air
,
which
striking
upon
our
Ears
,
causes
that
which
we
call
a
Report
or
a
Sound
.
The
Motion
of
the
Beams
of
the
Sun
,
which
in
striking
upon
our
Eyes
causes
a
sense
of
the
Light
,
cannot
affect
any
other
part
than
that
subtile
Web
,
which
is
in
the
inward
part
of
the
Eye
,
which
we
call
the
Retina
.
The
exterior
Fibres
of
the
Skin
,
which
cover
the
Hand
and
the
whole
Superficies
of
the
Body
,
will
be
sufficiently
shaken
by
the
Rencounter
of
a
Thorn
,
of
a
Needle
,
of
the
Point
of
a
Sword
,
and
of
a
thousand
such
like
things
,
to
the
end
that
the
Motion
may
be
carry'd
by
reason
of
the
continuity
of
the
Fibres
and
Nerves
,
as
far
as
the
Brain
;
but
neither
Sounds
nor
Light
will
ever
shake
them
enough
to
carry
the
Impression
of
them
to
the
Brain
.
When
the
Ears
are
well
stopt
,
you
will
to
little
purpose
expose
the
whole
Body
to
the
Harmony
of
a
melodious
Symphony
,
which
is
only
the
Air
melodiously
struck
;
for
this
Air
so
melodiously
struck
will
find
no
other
part
in
the
Body
than
the
Ear
only
,
by
which
it
can
carry
its
Harmony
so
far
as
to
the
Brain
.
The
Canals
or
the
Membranes
and
Nerves
of
the
Ear
,
which
we
call
the
Internal
Ones
,
are
the
only
Gates
and
the
only
Ways
,
whereby
this
Air
so
melodiously
struck
,
can
make
its
Impression
on
the
Brain
.
It
is
after
the
same
manner
with
the
Impression
of
the
Sun-beams
in
respect
of
the
Eyes
,
of
Savours
in
respect
of
the
Palat
and
the
Tongue
,
and
of
Odors
in
respect
of
the
Organ
of
Smelling
.
The
Eyes
being
shut
,
it
would
be
ridiculous
to
expose
the
Hands
and
the
rest
of
the
Body
to
the
Light
,
the
Light
cannot
at
all
pass
its
Impression
to
the
Brain
:
It
would
be
Nonsense
to
sequeeze
the
Juyce
of
delicate
Food
with
the
Hands
,
and
apply
it
to
any
other
part
of
the
Body
than
the
Mouth
only
,
this
Juyce
will
nowhere
make
that
agreeable
Tickling
which
it
makes
upon
the
Tongue
and
Palat.
The
Universal
Cause
,
which
being
willing
to
advertise
us
of
all
the
Impressions
that
all
that
Diversity
of
different
Bodies
whereof
the
World
is
compos'd
,
doth
make
upon
our
Bodies
,
hath
been
pleas'd
to
conserve
the
Character
of
Universal
Cause
,
and
hath
prepar'd
in
our
Bodies
so
many
different
Organs
,
and
different
Structures
of
Fibres
and
Nerves
,
to
receive
the
Impressions
of
these
Exterior
Bodies
,
which
he
hath
foreseen
would
there
have
different
Impressions
:
Thus
it
hath
made
in
our
Eyes
a
Structure
of
Skins
,
or
of
Tunicks
or
Coats
,
and
of
Transparent
Humors
,
to
let
the
Rays
of
Light
pass
through
,
and
an
admirable
Web
of
the
Extremities
of
the
subtile
Fibres
or
Filaments
of
the
Optick
Nerve
,
to
receive
and
carry
thereby
the
Impression
to
the
Brain
;
He
hath
stretched
out
at
the
Entrance
of
the
Ear
,
a
thin
and
subtile
Membrane
,
just
like
a
little
Drum
,
to
receive
the
Impression
of
the
Air
that
is
struck
,
or
of
the
divers
Concussions
of
it
,
which
causes
that
which
we
call
the
Report
,
or
Sound
,
or
Voice
,
&c.
These
are
call'd
the
Organs
of
different
Sensations
,
which
are
necessary
in
the
present
State
,
to
the
end
that
God
might
Conserve
his
Character
of
Universal
Cause
,
which
he
hath
so
justly
affected
to
Conserve
in
all
the
Extents
of
his
Natural
Providence
:
But
as
when
the
Souls
are
out
of
the
Body
,
there
is
an
Order
altogether
New
,
where
God
Acts
no
more
as
Universal
Cause
,
being
no
further
oblig'd
to
be
determin'd
by
an
Exterior
Occasion
to
determine
in
the
Souls
the
Idea's
and
Sentiments
which
they
ought
to
have
;
so
the
Faculties
which
are
now
Organical
,
will
have
even
after
the
Universal
Resurrection
,
their
Exercise
and
their
Acts
without
any
Organs
.
The
Souls
have
no
need
at
all
to
Eat
,
for
to
have
a
thousand
sorts
of
agreeable
and
delicious
,
or
disagreeable
and
loathsom
Tasts
,
if
it
pleases
God
to
give
them
.
They
will
have
no
need
at
all
of
Ears
,
nor
even
of
Voice
,
of
Organs
,
Harpsichords
,
Guittars
,
or
Violins
,
to
cause
a
lively
and
penetrating
Sentiment
of
a
thousand
sorts
of
Melodies
.
They
will
have
no
need
at
all
of
Eyes
,
to
have
the
Pleasure
of
the
Prospect
of
the
Visible
World
.
The
Scripture
it self
will
not
permit
us
to
doubt
,
that
the
Souls
have
not
out
of
the
Body
before
the
Resurrection
,
real
Sensations
,
altho'
they
have
no
Corporeal
Organs
;
for
to
Burn
is
an
Act
of
the
Sensitive
Faculty
,
a
real
and
a
proper
Sensation
;
and
the
Scripture
teaches
,
That
the
wicked
Rich
Man
burns
,
and
that
the
Souls
of
the
Wicked
are
to
burn
eternally
in
Hell
.
The
Imagination
and
Memory
.
That
which
we
have
said
concerning
Acts
of
Sensation
,
doth
decide
the
Question
of
the
Faculty
of
Imagining
and
of
the
Acts
of
the
Memory
;
for
it
is
certain
,
that
tho'
these
Faculties
are
now
Organical
,
yet
they
are
but
only
Accidentally
so
,
(
as
they
say
)
as
well
as
the
Faculty
of
Feeling
;
It
is
only
in
respect
to
the
present
Order
,
and
to
the
Manner
of
Gods
Acting
as
Universal
Cause
,
that
they
are
Organical
,
they
are
not
so
for
any
Insufficiency
or
Incapacity
of
the
Soul
,
which
requires
such
Helps
.
Thus
it
is
certain
the
Holy
Souls
will
have
an
Idea
of
all
Corporeal
Natures
,
and
of
all
the
Structure
of
the
World
,
by
Idea's
and
Images
altogether
like
those
whereby
we
see
present
Corporeal
Objects
,
or
we
Imagine
them
when
they
are
absent
,
when
the
Tracks
which
their
presence
had
lest
behind
them
come
to
be
resuscitated
and
renew'd
.
We
may
say
the
same
thing
of
Memory
,
of
which
we
may
say
,
That
God
supplies
the
Corporeal
Species
by
his
lively
Determination
,
which
calls
back
to
the
Souls
the
Idea's
of
things
,
which
the
Corporeal
Species
would
send
back
if
they
had
them
.
It
is
without
doubt
that
Souls
do
recollect
themselves
not
truly
by
proper
Acts
of
Corporeal
Memory
;
for
that
is
Organical
,
and
by
Mechanism
,
as
we
have
said
,
but
by
lively
Idea's
which
God
supplies
and
puts
in
the
room
or
place
of
those
Corporeal
Species
.
How
the
Just
Souls
see
in
the
Word
of
God
Things
past
,
present
,
and
to
come
.
St.
Augustin
,
and
other
Ancient
and
Modern
Doctors
,
do
say
,
That
Sanctifi'd
Souls
do
Read
in
the
Word
of
God
,
as
in
a
Book
,
Things
past
,
Things
present
,
and
Things
to
come
;
And
this
Notion
is
just
and
exact
,
provided
that
we
comprehend
that
this
Action
of
Reading
in
the
Souls
,
is
rather
an
Act
of
the
Passive
Faculty
of
the
Soul
,
by
which
she
receives
the
Light
and
the
Idea's
,
than
of
the
Active
Faculty
by
which
she
goes
about
to
search
,
as
it
were
,
of
her
own
accord
;
for
we
must
call
to
mind
this
double
Faculty
,
whereof
one
is
the
Cause
of
the
Souls
being
Instructed
and
Enlightned
from
without
;
and
the
other
,
That
she
Instructs
and
Enlightens
her self
all
manner
of
ways
from
within
.
This
is
the
Principle
of
all
Sciences
;
We
may
say
that
the
Souls
Read
in
the
Divine
Word
,
Things
past
,
present
,
and
to
come
,
provided
we
comprehend
,
That
it
is
not
the
Soul
which
goes
to
search
the
Divine
Word
,
as
we
conceive
that
we
go
to
search
a
Book
by
the
help
of
Corporeal
Eyes
;
but
that
it
is
the
Word
of
God
which
goeth
to
be
united
to
the
Soul
,
shewing
,
uniting
and
communicating
it self
to
it
,
either
Immediately
by
it self
,
as
some
conceive
,
or
Mediately
,
as
we
say
,
by
an
Omnipotent
Action
,
by
which
it
modifies
and
imprints
us
with
created
Idea's
drawn
from
the
proper
Substance
of
the
Soul
,
wherein
it
Copies
out
and
Paints
it self
in
proportion
to
that
which
it
would
communicate
of
it self
,
as
others
are
pleas'd
to
conceive
it
.
The
Word
of
God
is
nothing
else
but
that
Substantial
and
Eternal
Idea
,
by
which
the
Supream
Essence
Reflects
in
some
manner
upon
it self
,
in
admiring
its
Perfection
and
its
Fulness
,
and
forms
,
by
that
Reflection
upon
all
which
it
hath
found
in
it self
,
a
Platform
or
Model
of
all
that
which
it
can
do
,
and
of
the
manner
How
it
ought
to
be
done
.
This
Eternal
Idea
is
as
it
were
the
Source
of
all
Particular
Idea's
,
and
the
Essential
Mirror
of
all
things
;
There
is
the
Light
which
Enlightens
all
the
Conduct
of
God
out
of
himself
,
and
by
which
he
Enlightens
us
in
the
Body
and
out
of
the
Body
,
by
all
the
Idea's
which
he
gives
us
.
There
is
the
Wisdom
,
which
being
once
Incarnate
by
a
Personal
Union
with
a
singular
Humanity
to
be
the
Light
of
the
World
,
is
Incarnated
in
some
manner
a
thousand
and
a
thousand
times
every
moment
,
by
a
Transient
and
Accidental
Union
with
all
Created
Spirits
to
be
their
Actual
Light
;
This
is
that
Eternal
and
Universal
Idea
,
from
whence
do
spring
all
the
particular
Idea's
which
Enlighten
us
;
and
it
is
certain
,
that
the
Souls
see
either
in
it
,
or
by
it
,
(
for
I
will
not
here
decide
this
Point
)
all
that
which
they
see
,
and
all
that
which
they
know
,
either
in
their
present
State
of
Union
with
the
Body
,
or
in
that
of
their
Liberty
and
Separation
from
the
Body
.
And
this
lively
and
Eternal
Idea
,
from
whence
all
the
rest
do
arise
,
serves
instead
of
Memory
and
Species
to
Souls
separated
and
disengag'd
from
Body
,
for
all
that
which
we
would
that
they
should
Recollect
.
The
Acts
of
Intellection
.
Since
the
Souls
have
out
of
the
Body
the
Exercise
of
the
Faculties
of
Perceiving
,
of
Imagining
,
and
of
Recollecting
,
which
they
do
not
Exercise
here
but
dependent
upon
the
Body
,
there
is
no
doubt
but
that
they
Exercise
by
a
greater
Reason
the
Acts
of
the
Inorganick
Faculties
;
Thus
we
may
say
without
difficulty
,
That
they
compare
one
thing
with
another
,
That
they
conceive
the
Nature
of
Bodies
by
pure
Intellection
,
That
thty
form
Universal
Notions
,
That
they
draw
Consequences
from
thence
,
That
they
Extend
their
Knowledge
of
Intellection
,
I
say
Intellection
;
for
as
to
those
Idea's
,
whether
confus'd
or
distinct
,
which
appertain
to
the
Passive
Faculty
of
the
Soul
,
whether
Sensitive
or
Imaginative
,
the
Soul
cannot
Extend
them
or
Augment
them
of
her self
,
either
in
the
Body
or
out
of
the
Body
:
She
hath
no
more
as
to
that
,
than
what
she
receives
;
but
as
to
the
Knowledge
of
Intellection
,
it
is
certain
,
That
the
Soul
can
perpetually
Extend
them
,
Encrease
them
,
and
Augment
them
in
the
Body
,
and
out
of
the
Body
.
I
do
not
at
all
doubt
,
but
that
Holy
Souls
have
an
Ineffable
Pleasure
in
perpetually
Extending
their
Knowledge
of
Intellection
,
by
Consequences
and
Lights
always
New
,
which
they
draw
from
their
Light
and
their
Knowledge
already
acquir'd
;
They
always
find
something
to
discover
in
the
Immense
Spaces
of
Truth
;
They
always
find
something
to
be
Enlightned
of
the
Perfection
of
the
Supream
Essence
,
which
they
always
see
All-entire
and
All
expos'd
to
their
Eyes
,
and
which
they
never
know
so
perfectly
,
but
that
there
always
remains
something
to
be
known
and
discover'd
;
It
is
a
Sea
,
of
which
they
can
never
sound
the
Bottom
,
and
in
which
they
always
make
a
Progress
;
They
always
Drink
of
this
Eternal
and
lively
Spring
and
they
are
always
Thirsty
;
They
Drain
from
thence
every
moment
by
a
full
and
entire
Knowledge
of
the
Intuitive
Vision
,
but
they
always
find
it
full
and
inexhaustible
to
Reason
and
Intellection
;
They
always
find
something
to
be
known
in
the
Foundation
of
its
infinite
Incomprehensibility
,
and
they
do
there
always
know
something
that
's
New
,
and
something
yet
to
be
known
.
The
Reprobate
Souls
do
also
find
by
the
Exercise
of
their
Reasonings
,
a
thousand
and
a
thousand
new
Despairs
in
their
State
of
Reprobation
and
Misery
;
The
Prophets
say
that
they
always
remain
awake
,
to
the
end
that
they
may
see
always
;
Evigilabunt
ut
videant
semper
,
and
that
do's
well
enough
express
the
Exercise
of
the
Active
Faculty
in
unhappy
Souls
.
After
having
given
an
Account
of
the
Perceptive
Faculties
,
we
ought
to
take
care
to
know
how
the
Appetitive
Faculties
are
out
of
the
Body
;
We
are
able
to
say
in
a
very
few
words
,
all
that
one
can
wish
to
know
thereof
,
and
all
that
can
certainly
be
decided
of
them
.
CHAP.
XII
.
How
the
Will
is
in
Just
Souls
,
and
in
those
that
are
Reprobate
.
THE
Will
,
which
is
that
invincible
and
insurmountable
Movement
which
pusheth
on
All-knowing
Natures
towards
Good
,
Is
without
doubt
,
and
Operates
perpetually
in
Just
Souls
,
and
in
Reprobated
Souls
;
but
it
Is
there
,
and
it
Operates
there
very
diversly
.
The
Just
Souls
have
found
the
Good
they
sought
,
They
are
arriv'd
to
the
Term
which
they
have
so
long
pursu'd
,
They
embrace
it
,
They
possess
it
,
They
lose
themselves
,
They
plunge
themselves
,
They
drown
themselves
,
and
They
ingulph
themselves
in
it
;
They
are
arriv'd
to
the
Place
of
their
Repose
,
to
the
Center
of
their
Desires
,
to
the
Port
of
their
Wishes
;
They
have
nothing
more
to
follow
or
to
search
after
;
In
this
fortunate
State
they
possess
,
and
they
taste
with
an
inexplicable
Tranquillity
,
and
an
incomprehensible
Satiety
,
the
Sovereign
Good
;
They
are
contented
,
they
are
at
quiet
:
But
this
Tranquillity
and
this
Satiety
do's
not
lull
them
asleep
,
nor
ever
cloy
them
;
The
Will
satisfi'd
and
arriv'd
to
its
Term
,
do's
not
cease
proceeding
on
always
;
It
Operates
and
stirs
up
it self
eternally
in
a
most
happy
Repose
.
These
Holy
Souls
are
always
satiated
and
always
a
Hungry
,
always
at
quiet
and
always
stirr'd
up
;
They
Will
and
Desire
always
that
which
they
have
,
they
would
always
have
more
of
it
;
and
being
intimately
,
and
immediately
united
to
the
Sovereign
Good
,
and
to
all
his
Joys
,
they
are
always
still
vehemently
desirous
of
being
more
united
to
it
.
Thus
the
Will
hath
its
Exercise
in
Holy
Souls
;
and
it
hath
it
in
all
its
Perfection
,
without
any
of
the
Imperfections
,
to
which
it
is
at
present
subject
;
It
is
no
more
floting
and
wavering
,
between
the
false
Images
of
Good
,
which
the
Imagination
and
the
Senses
present
to
it
,
in
the
present
State
,
and
between
the
true
and
solid
Goods
which
Instinct
and
Reason
,
which
Philosophy
and
Religion
propose
to
it
;
It
is
happily
drawn
in
by
the
Evidence
,
or
to
say
better
,
by
the
presence
and
enjoyments
of
the
Sovereign
Good
.
That
kind
of
Liberty
,
of
being
able
to
ballance
it self
between
true
and
false
Goods
,
which
we
so
illy
conceive
as
a
great
perfection
of
Liberty
in
Man
,
is
an
Imperfection
,
which
the
Will
is
delivered
from
;
It
cannot
be
turned
aside
,
by
any
Image
of
false
Goods
,
which
do
now
,
in
so
deadly
a
manner
,
turn
aside
our
Wills
;
it
is
a
Repose
,
an
Acquiescency
,
and
an
Eternal
Satiating
of
the
Soul
in
God
,
and
in
the
Assemblage
of
all
the
Goods
which
it
finds
in
God
,
which
do
not
at
all
leave
it
the
liberty
of
loving
false
Goods
;
This
is
a
perpetual
Attraction
,
always
insurmountable
and
invincible
;
This
is
a
Charm
,
always
Almighty
,
and
a
strong
and
robust
Chain
,
by
which
,
God
draws
them
,
carries
them
away
by
force
,
and
fastens
them
to
his
Sovereign
Beauty
,
and
to
his
Sovereign
Delights
.
The
Will
in
the
Reprobate
Souls
.
It
is
not
at
all
after
the
same
manner
with
Reprobate
Souls
;
The
Will
,
it
is
true
,
remains
in
them
;
They
conserve
that
Movement
,
which
draws
all
Created
Spirits
,
and
even
the
Increated
,
towards
Good
;
for
the
Will
is
also
in
God
,
but
it
is
not
in
Him
,
as
the
love
of
Good
is
in
us
;
but
that
Will
which
remains
in
the
Reprobate
Souls
,
do's
not
Operate
there
,
as
it
doth
in
Holy
Souls
;
They
are
driven
and
moved
essentially
,
by
an
invincible
Love
towards
Good
;
and
instead
of
Good
,
which
they
seek
for
with
so
much
vehemence
,
They
see
nothing
before
them
but
Pains
,
Despair
and
Misery
;
They
launch
out
,
and
throw
themselves
perpetually
towards
the
Good
,
by
Efforts
and
Movements
inconceivable
;
and
He
,
in
whom
they
see
the
Source
of
Good
,
and
as
it
were
,
all
the
Treasure
,
and
all
the
Foundation
of
Good
,
Repulses
them
,
and
throws
them
back
again
,
and
in
the
same
time
,
wounds
,
and
transpierces
them
,
with
a
thousand
deadly
Darts
:
They
are
Eternally
thirsting
after
Pleasure
,
and
they
have
Eternally
nothing
but
Grief
,
Pain
and
Despair
,
for
their
Portion
;
so
that
the
Will
placed
in
them
,
to
be
the
Beginning
,
and
the
Seat
of
their
Happiness
,
is
found
to
be
the
Eternal
Principle
,
and
Seat
of
their
Unhappiness
and
Despair
.
It
would
be
to
no
purpose
to
lose
time
,
in
saying
,
That
all
the
agreeable
Passions
will
be
in
the
Holy
Souls
,
and
all
the
afflicting
ones
in
the
Reprobate
,
that
is
comprehended
of
it self
;
as
also
,
That
these
Passions
will
be
in
the
Appetitive
Faculty
,
independently
of
the
Body
,
as
we
have
said
,
That
the
acts
of
Perceiving
,
Imagining
,
and
Remembring
,
will
be
in
the
Perceptive
Faculty
.
So
there
remains
nothing
more
to
finish
this
last
Illustration
,
and
to
draw
from
thence
,
the
so-essential
Instruction
of
our
Duties
,
of
Time
,
and
of
Eternity
;
of
the
Present
Life
,
and
the
Future
Life
;
of
the
Present
World
,
and
the
World
to
come
;
of
all
our
Present
Condition
,
and
of
all
our
Future
State
;
Than
to
remark
,
that
this
Estate
of
the
Souls
out
of
the
Body
,
will
not
be
changed
in
the
main
at
bottom
(
but
only
in
some
Circumstances
,
not
essential
)
by
the
Re-union
of
the
Bodies
,
which
will
be
made
by
the
Universal
Resurrection
.
CHAP.
XIII
.
That
this
State
of
the
Souls
out
of
the
Body
,
will
not
be
changed
in
the
main
or
at
Bottom
,
by
the
new
State
of
the
Universal
Resurrection
,
but
only
in
some
accessory
Circumstances
.
ALthough
we
do
not
at
all
find
in
the
Sentiment
,
or
in
the
precise
Idea
which
we
have
of
our
Souls
,
the
Certainty
,
and
the
Conviction
of
their
Future
Re-union
with
the
Bodies
,
which
Faith
teaches
us
ought
to
be
made
by
the
Universal
Resurrection
;
it
is
for
all
that
certain
,
That
considering
all
the
Train
,
and
all
the
Concatenation
of
the
Mysteries
and
Principles
,
whereof
the
Divine
System
of
Religion
,
and
of
Christianity
is
formed
,
considering
also
the
honor
of
the
Divine
Attributes
,
which
require
That
God
should
be
jealous
of
his
Glory
,
and
of
the
happy
Event
and
Success
of
his
Designs
;
It
is
altogether
evident
,
That
God
(
who
hath
been
pleased
to
Assemble
the
two
kinds
of
Natures
,
which
only
are
known
to
Us
,
whether
as
Existing
,
or
as
Possible
,
(
viz.
)
To
wit
,
Corporeal
Nature
,
and
Spiritual
Nature
,
into
one
single
Compositum
,
and
one
single
Whole
,
or
Hypostasis
,
to
make
thereof
the
Master-piece
of
the
Visible
World
,
and
as
it
were
an
Epitome
,
an
Abridgment
,
or
a
curious
Recapitulation
of
all
his
Works
)
ought
necessarily
to
Re-place
it
,
and
to
Re-establish
it
such
,
as
he
formed
it
,
and
designed
it
at
first
.
He
ought
to
do
it
,
either
for
his
own
honor
and
glory
as
Creator
,
to
the
end
,
That
Man
may
eternally
subsist
in
this
admirable
Composition
of
Body
,
and
of
Spirit
,
who
holding
equally
of
the
Visible
and
Corporeal
World
,
and
of
the
Intelligible
and
Spiritual
World
,
makes
,
as
it
were
,
a
Third
,
and
a
kind
of
One
,
altogether
singular
,
which
infinitely
exalteth
his
Wisdom
and
his
Power
;
or
else
for
the
honor
and
glory
of
the
Redemption
,
and
of
the
Man-God
,
who
would
eternally
remain
Imperfect
and
Defective
,
if
things
were
not
Re-established
upon
the
foot
of
the
first
Plat-form
,
and
of
the
first
Design
of
the
Creation
;
and
by
consequence
,
if
the
Bodies
were
not
re-placed
with
the
Souls
,
because
the
Man-God
,
would
not
be
altogether
a
Repairer
,
and
a
Restorer
,
if
he
did
not
re-place
Man
,
such
as
he
was
at
first
Created
and
Designed
;
and
his
Triumph
over
Sin
,
over
Death
and
Satan
,
would
not
be
compleat
and
finished
,
if
the
half
of
Men
should
remain
in
the
Jaws
of
Death
.
Considering
then
all
this
Train
of
the
Divine
System
of
Religion
;
it
is
without
doubt
,
most
clear
and
certain
,
That
the
Universal
Resurrection
,
ought
to
be
a
Circumstance
of
that
glorious
Solemnity
of
Justice
,
which
God
ought
then
to
make
at
the
Consummation
of
Ages
,
for
the
Consecration
of
his
Eternal
Temple
,
for
the
Overture
and
Commencement
of
his
Immortal
Reign
,
for
the
Solemn
Coronation
of
his
Predestined
,
for
the
compleat
Triumph
of
the
Man-God
,
for
the
Justification
of
all
his
Providence
,
and
the
Declaration
of
all
his
Designs
:
It
is
,
I
say
,
indubitable
and
constant
,
That
then
,
at
the
end
of
the
present
Oeconomy
,
and
then
when
God
will
put
an
end
to
the
Vicissitudes
of
Time
,
and
to
the
liberty
of
Revolt
,
and
of
License
,
which
he
gives
at
present
to
his
Creatures
,
then
when
he
will
fix
all
things
in
an
Immutable
and
Eternal
Order
,
then
when
he
will
give
a
beginning
to
the
New
World
;
He
will
then
Re-establish
all
the
Bodies
,
and
Re-unite
every
Soul
to
that
which
she
animated
,
during
the
present
Life
:
But
in
the
mean
time
,
as
we
cannot
say
,
That
our
Souls
find
in
themselves
,
the
Sentiment
of
their
future
Re-union
with
their
Bodies
,
so
we
will
not
speak
of
it
here
,
but
as
a
Truth
of
Faith
;
because
we
proposed
to
our selves
,
to
decide
nothing
concerning
Them
,
but
what
we
should
find
Established
,
either
by
our
own
proper
Sentiment
,
and
our
indubitable
Experience
,
or
by
a
clear
Light
of
Evidence
,
arising
from
the
Notion
which
we
have
made
our selves
of
it
,
as
of
a
knowing
Nature
,
sensible
of
Order
and
Duty
,
no
less
than
of
Pleasure
and
Pain
,
and
of
all
that
is
done
in
Her
;
but
this
Truth
presupposed
and
elsewhere
sufficiently
justified
to
the
Idea
of
the
Divine
Attributes
,
and
in
all
the
Train
of
the
Principles
of
Religion
,
and
of
Christianity
,
We
may
speak
with
assurance
,
of
the
manner
how
our
Souls
will
be
in
their
Resuscitated
Bodies
.
He
who
calls
Himself
the
Resurrection
,
and
the
Life
,
the
First-Born
amongst
the
Dead
,
the
Father
of
the
Ages
to
come
;
He
in
whom
we
are
all
raised
up
again
,
in
Mystery
and
in
Figure
,
according
to
St.
Pauls
Expression
,
and
by
whom
,
we
all
of
us
ought
to
be
raised
up
again
effectively
,
at
the
Last
Day
;
He
tells
us
,
that
we
shall
be
then
,
even
in
our
Bodies
,
like
the
Angels
,
disfranchised
from
the
Businesses
,
and
the
Inclinations
,
which
we
have
upon
the
Occasion
of
the
Body
.
St.
Paul
also
teaches
us
,
That
our
Bodies
shall
be
Spiritualized
,
and
we
may
upon
this
Principle
,
decide
with
certainty
,
That
the
Re-union
of
Bodies
,
doth
not
at
all
change
the
Foundation
of
that
State
of
the
Soul
out
of
the
Body
,
the
manner
and
circumstances
,
whereof
we
have
been
Illustrating
.
When
St.
Paul
saith
,
That
our
Bodies
shall
be
Spiritualized
by
the
Resurrection
,
he
doth
not
say
,
that
they
shall
change
Nature
;
and
that
by
an
impossible
Conversion
and
Metamorphosis
,
they
shall
become
Knowing
Natures
,
and
shall
cease
to
be
Extended
Substances
:
He
means
,
that
the
Bodies
shall
be
no
more
a
Charge
to
the
Souls
,
that
they
shall
be
to
them
,
no
more
an
Obstacle
,
or
Hindrance
in
any
thing
;
and
that
they
shall
only
serve
to
do
Honor
,
to
the
glory
of
the
Creation
and
of
the
Redemption
.
We
will
first
of
all
,
take
away
from
Bodies
,
that
which
we
call
Gravity
;
which
is
nothing
else
but
an
Impulsion
,
wholly
exterior
towards
the
Center
of
the
Earth
,
which
happens
to
them
at
present
,
from
the
Impression
of
the
Creator
,
by
reason
of
their
Terrestrial
Nature
,
and
Composition
.
We
will
restore
to
them
their
natural
Indifference
to
Motion
,
and
to
Rest
:
For
Bodies
of
themselves
,
have
not
any
Motion
,
neither
of
Lightness
,
nor
of
Weight
;
they
neither
ascend
,
nor
descend
;
they
neither
move
themselves
Perpendicularly
,
nor
Horizontally
,
as
they
say
.
At
this
present
,
as
they
are
part
of
the
Visible
and
Corporeal
World
,
which
ought
wholly
to
subsist
upon
that
indivisible
Point
,
which
is
called
its
Center
,
which
sustains
all
Bodies
,
without
being
sustained
of
any
thing
;
They
must
be
moved
,
and
driven
continually
towards
the
Center
,
and
middle
of
the
Earth
,
which
doth
not
sustain
it self
upon
its
self
,
but
by
that
Impulsion
of
all
its
Parts
,
and
of
all
that
which
we
call
Terrestrial
Bodies
,
which
from
all
parts
tend
towards
this
middle
,
and
the
same
indivisible
Point
;
but
then
being
no
longer
Parts
of
the
Terrestrial
World
,
they
no
longer
follow
the
Laws
of
that
Motion
,
which
moves
Corporeal
and
Terrestrial
Nature
;
they
will
neither
have
Levity
nor
Gravity
,
but
a
Perfect
and
Sovereign
Agility
,
that
is
to
say
,
an
entire
Indifference
for
all
sorts
of
Motion
;
which
will
cause
them
,
without
any
Resistance
,
to
be
carried
every
where
,
where
the
Souls
would
have
them
.
We
will
fix
in
these
Resuscitated
Bodies
,
such
a
Degree
of
Heat
,
and
Motion
in
the
Blood
,
as
shall
be
necessary
to
entertain
the
natural
Movements
;
with
a
certain
Agility
and
Disposition
,
for
the
Animal
and
Voluntary
Motions
,
which
the
good
Constitution
of
a
healthful
Body
requires
:
This
Heat
will
be
sufficient
to
make
the
Blood
and
Humors
to
flow
,
but
not
to
escape
,
or
dissipate
the
least
of
the
Parts
,
either
fluid
,
or
solid
Parts
of
the
Body
;
from
whence
it
will
happen
,
That
there
will
not
be
any
Dissipation
,
and
that
Nourishment
,
which
is
only
to
repair
the
Dissipation
,
will
be
never
necessary
.
Those
Inclinations
,
which
are
now
placed
in
Man
,
for
the
Propagation
of
Species
,
will
cease
by
this
Reason
,
and
this
Principle
;
because
,
in
these
Bodies
,
fixed
in
an
Immutable
Situation
of
Parts
,
and
which
never
take
Nourishment
,
there
will
not
be
any
excess
of
Superfluous
Matter
,
by
which
those
natural
Ebullitions
and
Fermentations
are
made
,
which
give
occasion
to
those
Desires
,
and
to
those
Inclinations
,
which
we
now
have
for
the
Propagation
of
Species
:
Erunt
sicut
Angeli
Dei
,
neque
nubent
,
neque
nubentur
.
Almost
in
the
same
manner
,
the
Senses
will
have
all
their
Functions
;
and
altho'
the
Souls
ought
to
be
enlightned
,
and
affected
with
Idea's
and
Sentiments
,
upon
the
Occasion
of
their
Bodies
,
thus
Spiritualized
,
in
proportion
,
as
they
themselves
shall
be
affected
,
by
the
Corporeal
Impression
of
other
Bodies
,
which
shall
act
upon
them
;
however
,
that
will
not
at
all
hinder
,
but
that
the
Union
of
the
Souls
with
God
,
and
of
God
with
the
Souls
,
shall
be
near
and
immediate
,
because
,
that
independently
of
these
Corporeal
Impressions
,
He
will
Act
continually
in
them
.
The
Bodies
are
now
an
essential
Occasional
Cause
of
all
the
natural
Action
of
God
in
the
Souls
;
but
then
they
shall
be
the
Cause
Occasional
,
not
Essential
.
God
will
Act
by
himself
immediately
in
them
,
enlightning
them
,
and
diversly
modifying
or
affecting
them
,
without
any
Regard
of
the
Body
,
in
a
thousand
manners
.
The
Bodies
shall
be
no
longer
neither
a
Wall
,
nor
a
Vail
between
God
and
the
Souls
,
nor
a
Channel
of
Communication
between
the
Souls
and
God
:
He
will
Act
in
them
independently
of
the
Disposition
of
the
Body
,
which
is
now
the
essential
Condition
of
his
natural
Action
in
us
.
Then
,
when
the
Holy
Souls
shall
be
re-united
to
their
Bodies
,
They
will
not
at
all
fail
,
as
hath
been
said
,
to
have
the
whole
Spectacle
of
the
Visible
World
;
altho'
there
be
but
one
part
of
the
Visible
World
,
whose
Species
comes
to
be
retracted
in
the
Material
Eyes
:
They
will
not
at
all
fail
to
have
the
Pleasure
of
Melodies
,
altho'
there
be
not
any
Symphony
,
which
strikes
their
Corporeal
Ears
:
Civitas
non
egebit
Sole
neque
Lunâ
,
nam
Claritas
Dei
illuminabit
eam
.
Such
will
be
our
Souls
in
their
Spiritualiz'd
Bodies
,
after
the
Universal
Resurrection
;
&
there
remains
nothing
more
for
us
to
do
,
after
this
last
Illustration
,
than
to
make
use
of
these
Knowledges
,
to
reform
our
Idea's
,
and
correct
our
Judgments
;
about
Eternity
,
and
about
Time
;
about
the
Present
Life
,
and
the
Future
;
about
the
Present
World
,
and
the
World
to
come
:
And
thereby
,
to
comprehend
the
whole
Extent
of
our
Duties
.
CHAP.
XIV
.
What
is
Time
and
Eternity
;
the
Present
World
,
and
the
World
to
come
;
the
Present
Life
,
and
the
Future
Life
.
IT
is
easie
for
us
,
after
all
that
hath
been
Illustrated
,
concerning
that
Future
State
of
our
Souls
,
in
the
New
and
Immortal
Life
,
which
they
ought
to
Commence
,
in
going
out
of
the
Body
:
It
is
easie
for
us
,
I
say
,
to
comprehend
what
is
Time
and
Eternity
;
the
Present
World
,
and
the
World
to
come
;
the
Present
Life
,
and
the
Future
Life
.
That
which
we
Men
call
Time
,
is
taken
either
by
Relation
,
to
the
Duration
of
the
Abode
of
every
Soul
in
its
Body
;
or
by
Relation
,
to
the
Duration
of
the
whole
present
Oeconomy
of
the
Visible
World
,
destined
to
the
Trial
of
the
Souls
in
the
Bodies
;
and
in
whatsoever
signification
Men
take
Time
,
in
the
Opposition
which
Men
make
of
it
to
Eternity
,
It
signifies
,
precisely
,
a
State
of
Instability
,
of
Change
,
and
of
Vicissitude
,
and
a
State
which
ought
to
have
an
End
;
for
these
are
the
two
things
which
enter
essentially
into
the
Idea
of
that
which
is
called
Time
,
Vicissitude
and
End
.
The
space
of
the
Duration
,
that
our
Souls
are
in
our
Bodies
,
is
called
Time
,
for
those
two
Reasons
;
because
it
ought
to
have
an
End
,
and
because
in
the
Interim
,
so
long
as
it
endures
,
it
holds
us
exposed
to
a
thousand
Changes
,
and
to
a
thousand
Vicissitudes
;
and
above
all
,
to
the
Vicissitude
of
being
able
to
pass
from
Good
to
Evil
,
and
from
Evil
to
Good
,
from
Sin
to
Vertue
,
and
from
Vertue
to
Crimes
or
Vice
.
You
see
here
exactly
,
what
Time
is
;
and
Eternity
ought
to
be
conceived
by
Opposition
;
for
Eternity
is
,
on
the
contrary
,
The
immutable
and
interminable
State
,
and
Order
of
things
:
As
much
as
Time
,
includes
Instability
and
End
;
so
much
do's
Eternity
exclude
them
both
.
Time
speaks
Change
and
End
;
Eternity
speaks
the
being
always
the
same
,
and
never
ending
:
Thus
as
our
present
State
in
the
Body
is
Time
,
so
our
Future
State
out
of
the
Body
is
Eternity
;
and
there
is
the
Principal
clear
Light
,
by
which
we
ought
to
Judge
of
the
difference
of
our
Present
,
and
of
our
Future
State
.
All
may
Change
,
and
all
ought
to
have
an
End
in
out
Present
State
;
but
nothing
ought
to
Change
,
nor
have
an
End
in
our
Future
State
,
whether
it
be
Happy
or
Unhappy
.
This
is
,
as
every
one
may
see
,
a
fruitful
Source
,
and
abounding
with
strong
and
pressing
Consequences
,
which
ought
to
penetrate
Us
,
and
to
cause
a
General
and
Universal
Change
in
our
Idea's
.
Our
Present
State
,
which
is
called
Time
,
is
likewise
called
the
Present
Life
;
and
our
Future
State
,
the
Life
to
come
;
because
,
that
tho'
in
the
two
States
,
it
is
only
the
same
Soul
,
which
in
each
State
is
essentially
Living
;
yet
it
is
very
much
to
the
purpose
,
that
we
distinguish
these
two
Lives
,
by
their
divers
Objects
and
Conditions
,
altho'
there
be
but
one
and
the
same
Foundation
of
Life
in
the
two
States
.
The
Present
Life
doth
not
Exercise
it self
,
but
upon
the
false
and
perishable
Objects
of
Time
,
and
its
deceitful
and
deceiving
Oeconomy
.
The
Future
Life
Exercises
it self
upon
Objects
wholly
True
,
and
wholly
Solid
.
The
Present
Life
,
is
a
perpetual
alternativeness
of
real
Cares
and
Torments
,
and
of
false
Shadows
of
Repose
;
of
effective
Business
,
and
of
seeming
Riches
;
of
the
agitations
and
Fevers
of
the
Passions
,
and
lucid
Intervals
of
Reason
;
a
Theater
of
Eternal
Mutations
;
a
Chain
enterlinck'd
with
short
and
transitory
Felicities
,
and
long
and
durable
Miseries
;
a
rapid
and
precipitous
Torrent
,
which
amongst
some
slender
and
false
Pleasures
,
and
some
,
but
always
bitter
drops
of
Pleasure
,
rouls
on
with
cruel
Pains
,
and
tormenting
Briers
;
A
vehement
and
impetuous
Whirlwind
of
hurry
and
Ambition
;
Which
after
having
much
tormented
and
agitated
the
Body
and
the
Soul
;
after
having
raised
a
thousand
Storms
in
the
Heart
and
in
the
Spirit
,
is
dissipated
into
Air
and
Smoak
.
The
Future
Life
,
on
the
contrary
,
is
either
but
one
Day
all
Uniform
,
all
united
to
everlasting
Triumphs
and
Felicities
,
or
one
eternal
Night
of
Horror
and
Despair
.
In
fine
,
Our
Present
State
,
is
also
called
the
Present
World
;
and
our
Future
State
,
the
World
to
come
;
because
our
Present
State
ties
us
,
and
affixes
us
to
the
Visible
and
Corporeal
World
,
much
more
sensibly
,
than
to
the
Spiritual
,
and
Intelligible
World
;
and
our
Future
State
ought
to
break
off
our
Union
,
and
our
Relation
to
the
Visible
World
,
and
to
unite
us
wholly
and
solely
to
God
,
and
to
the
pure
Spirits
,
which
make
,
together
with
God
,
that
which
we
call
the
Intelligible
World
.
And
all
these
Idea's
,
ought
equally
to
make
us
undervalue
our
Present
State
,
for
such
as
it
is
,
and
infinitely
to
esteem
our
Future
State
,
for
that
which
it
ought
to
be
;
for
whether
we
conceive
our
Present
State
,
under
the
Idea
of
Life
,
under
the
Idea
of
Time
,
or
under
the
Idea
of
the
Present
and
Visible
World
;
and
on
the
contrary
,
Whether
it
be
that
we
conceive
our
Future
State
,
under
the
Idea
of
Eternity
,
under
the
Idea
of
a
Future
Life
,
or
under
the
Idea
of
the
World
to
come
;
the
one
appears
infinitely
Precious
and
Essential
,
and
the
other
infinitely
Despisable
.
They
ought
,
moreover
,
to
make
us
conceive
clearly
,
the
Crime
,
and
the
going
astray
of
our
Love
of
Time
,
of
the
Present
Life
and
World
;
and
that
of
our
indifference
and
forgetfulness
for
the
Future
Life
,
the
World
to
come
,
and
for
Eternity
.
There
are
some
,
who
wonder
that
the
Gospel
should
be
a
perpetual
Condemnation
of
the
World
;
And
who
would
that
the
Divine
Redeemer
had
more
complaisance
for
our
Appetites
and
our
Inclinations
thereto
,
and
that
he
had
not
found
it
so
ill
that
we
should
love
an
Appearance
so
amiable
,
and
which
hath
so
many
Charms
and
Enchantments
;
But
they
need
only
consider
what
this
Love
,
or
the
Love
of
the
World
is
,
upon
which
he
lets
fall
his
so
terrible
Condemnations
and
Curses
.
'T
is
this
World
the
Gospel
condemns
,
and
thunders
out
so
many
Anathema's
and
Curses
against
;
It
is
this
Love
of
Time
,
of
Life
,
and
of
the
present
World
,
which
blinds
,
which
besots
and
enchants
Men
,
and
makes
them
forget
the
World
to
come
,
or
the
future
State
of
Souls
out
of
Bodies
.
It
is
not
at
all
that
Assemblage
of
Elements
which
makes
the
World
,
that
is
condemn'd
;
It
is
not
that
Society
of
Men
,
whether
Natural
,
Civil
,
or
Politick
,
which
is
sometimes
also
call'd
the
World
,
which
is
render'd
Criminal
;
But
it
is
the
Corruption
of
Hearts
blinded
and
enchanted
by
the
Figure
of
this
transitory
World
,
from
whence
is
form'd
that
over-ruling
love
of
Vanity
,
which
makes
Eternity
to
be
forgotten
;
which
is
that
impure
and
detestable
World
,
which
the
Man-God
,
High-Priest
of
future
Happiness
,
and
Father
and
Monarch
of
the
Age
to
come
,
hath
necessarily
cry'd
down
,
to
recall
Men
from
this
wandring
of
Vanity
,
to
the
Essential
Station
of
Eternity
.
He
could
not
but
condemn
the
World
in
every
Part
in
that
Sence
,
in
its
Conceits
,
in
its
Opinions
,
in
its
Maxims
,
in
its
Customs
,
in
its
Prosperities
,
and
in
its
Goods
,
in
its
Joys
and
in
its
Pleasures
;
because
there
could
nothing
flow
from
so
impure
a
Source
,
but
what
must
be
impure
;
But
this
is
not
a
Place
to
enlarge
upon
it
,
it
is
enough
to
have
compris'd
the
Judgment
which
we
ought
to
make
of
our
two
States
,
and
the
Preference
which
we
ought
to
give
to
the
one
above
the
other
,
we
must
now
see
the
Obligations
which
come
to
us
from
thence
.
CHAP.
XV.
The
General
Order
betwixt
Time
and
Eternity
,
the
present
and
the
future
Life
,
and
the
present
World
and
the
World
to
come
,
which
follows
from
the
Knowledge
which
we
have
been
now
acquiring
.
THERE
is
without
doubt
a
real
Order
of
Duties
between
Time
and
Eternity
,
the
present
Life
and
the
future
,
the
present
World
and
the
World
to
come
;
We
will
not
take
notice
of
it
,
but
it
is
certain
that
Time
is
indebted
to
Eternity
,
the
present
Life
to
the
future
,
the
present
World
to
the
World
to
come
,
our
present
State
to
the
future
State
.
Time
is
indebted
to
Eternity
;
for
it
Is
not
but
for
the
sake
of
Eternity
:
And
that
which
it
owes
to
Eternity
,
is
,
that
it
ought
to
refer
all
unto
it
.
The
Order
of
Time
is
,
that
it
should
be
carry'd
back
to
the
Point
of
Eternity
;
All
that
is
done
in
Time
,
and
which
is
not
carry'd
back
to
Eternity
,
States
with
an
absolute
Power
,
and
with
a
Sovereign
Authority
,
to
gain
Battels
,
to
Conquer
Provinces
,
to
make
all
the
Neighbouring
Thrones
and
Kingdoms
shake
around
us
,
to
give
what
Motion
and
Impression
we
will
to
the
Universe
,
to
reduce
to
an
effective
Reality
that
Idea
of
an
Universal
Monarchy
,
the
Vision
and
Chimerical
Ambition
of
which
we
have
reproached
in
the
last
Age
in
our
Neighbors
;
We
believe
that
it
is
something
very
fine
,
and
it
is
true
,
that
nothing
in
Human
Affairs
is
greater
;
but
even
That
if
it
be
not
in
the
Order
of
Eternity
,
or
if
it
be
not
made
for
the
End
or
Prospect
,
and
for
the
Scope
of
Eternity
,
all
that
is
nothing
but
a
great
and
vast
Folly
,
but
a
great
and
frightful
Wandring
from
the
Mark
and
from
the
End
,
a
Childish
Illusion
and
Amazement
,
a
Sport
of
Ants
,
and
a
Triumph
of
those
little
Insects
that
we
see
roll
and
remove
with
so
much
Effort
,
one
Grain
of
Sand
,
or
one
little
Clod
of
Earth
without
any
solid
Profit
.
We
must
redress
our
Conduct
by
those
Lights
and
those
Knowledges
,
which
discover
to
us
equally
our
Duties
,
and
the
Motives
and
Incentives
to
our
Duties
.
The
Holy
Fathers
have
said
,
That
the
Eternity
was
a
Light
which
is
no
sooner
risen
in
a
Spirit
and
in
a
Heart
,
but
that
it
causes
more
Instructions
,
and
more
Lights
of
Duties
to
arise
,
than
there
flows
Rays
from
the
Body
and
the
Globe
of
the
shining
Sun
,
who
is
all
Light
and
all
Rays
;
and
what
sort
of
Expression
soever
this
may
be
,
it
doth
not
come
up
to
the
Truth
.
Good
God!
what
crowd
of
Rays
doth
not
this
beautiful
Sun
of
Eternity
spread
over
all
our
Ways
?
What
an
Ocean
of
them
doth
not
he
pour
upon
us
,
against
our
so
Excessive
and
so
Idolatrous
an
Esteem
of
the
World
,
and
of
its
Vanity
,
against
our
Adoring
of
vain
Beauties
,
against
the
Illusions
of
Riches
,
against
the
Phantôme
of
Grandeur
,
against
the
Chimera's
of
Fortune
,
against
the
Enchanting
and
Bewitching
of
Pleasures
,
against
the
Vanity
of
our
Enterprises
,
against
the
Inutility
of
our
violent
Transports
,
against
the
Foolishness
of
our
Leagues
and
Alliances
,
against
the
Blindness
of
our
Maxims
,
and
the
Errors
of
our
Opinions
?
One
of
the
Ancients
said
,
That
the
Contemplation
of
Wisdom
did
cause
in
the
Spirit
and
in
the
Hearts
of
Men
,
that
which
the
fixed
looking
upon
the
Sun
causes
in
Corporeal
Eyes
,
which
being
blinded
with
his
great
Light
,
see
not
any
thing
more
in
the
World
;
But
it
is
the
Knowledge
of
the
future
State
of
our
Souls
out
of
the
Body
,
and
in
the
Eternal
World
,
which
marvellously
causeth
this
Effect
;
When
we
have
well
view'd
the
World
to
come
,
and
the
new
State
of
our
Souls
,
we
see
nothing
in
this
World
but
Darknesses
and
Shadows
,
but
a
great
and
vast
Nothingness
,
but
a
perpetual
Illusion
;
For
this
is
not
only
a
Light
which
obscures
all
the
present
Advantages
,
and
all
the
Objects
of
Human
Passions
;
but
't
is
a
Day
that
annihilates
them
,
and
effaces
them
entirely
.
From
thence
there
springs
together
with
the
clear
Knowledge
and
Conviction
of
a
thousand
and
a
thousand
Obligations
,
a
thousand
and
a
thousand
Incitements
to
Vigilance
,
whether
it
be
on
the
side
of
Fear
,
or
on
the
side
of
Hope
:
The
fear
of
the
infinite
Ills
of
the
unhappy
Fortune
of
this
new
Place
,
doth
not
leave
us
any
thing
in
the
Pains
of
Vertue
which
we
might
fear
,
nor
any
thing
in
the
Pleasure
of
the
World
and
of
Sin
,
with
which
we
might
be
affected
.
The
short
and
little
Interval
which
is
between
the
Pleasure
of
Passions
and
of
Sin
,
and
between
these
so
affrighting
Ills
,
doth
not
permit
us
one
single
moment
to
have
the
least
rest
;
The
Thunder
rumbles
over
our
Head
,
and
is
ready
to
break
upon
us
;
we
touch
the
End
of
the
present
Life
as
it
were
with
Foot
and
Hand
,
we
see
it
before
us
as
a
high
and
lofty
Wall
,
which
stops
our
further
Progress
in
spite
of
us
,
and
which
presents
it self
like
an
unsurmountable
Wall
,
against
which
our
exorbitant
Desires
ought
to
dash
themselves
in
pieces
,
and
which
ought
to
give
a
violent
Interruption
to
our
Covetousness
;
and
at
the
same
time
a
large
and
vast
Gate
open
to
our
Souls
and
to
our
Sins
,
for
to
procure
them
the
Passage
to
Eternity
,
and
to
make
them
enter
into
a
new
Career
of
Unhappiness
or
of
Felicity
;
the
sort
of
which
ought
to
be
decided
by
the
Disposition
and
Situation
of
the
Order
or
Disorder
in
which
we
die
.
We
see
in
the
End
of
our
Lives
,
which
is
so
near
and
so
inevitable
,
this
Gate
and
this
Wall
all
at
once
;
and
the
greatness
of
the
Despair
which
we
see
so
near
us
,
if
we
remain
so
carelesly
Sleeping
,
is
so
powerful
an
Incitement
to
Vigilance
,
and
at
the
same
time
so
fruitful
a
Principle
of
so
many
Duties
and
of
so
many
Obligations
of
Attention
concerning
our selves
,
of
Reflection
,
of
Deliberation
,
and
of
Consultation
concerning
the
End
and
Event
of
Lise
,
concerning
the
Means
and
the
Help
of
Innocence
,
that
if
I
would
here
give
a
particular
Account
of
them
,
I
should
be
forc'd
to
make
a
great
Volume
;
whereas
I
will
only
shew
,
and
give
an
Overture
to
the
particular
Reflections
of
every
one
.
I
cannot
however
but
remark
,
That
the
Duty
of
Vigilance
,
or
of
the
Cooperation
of
Salvation
,
do's
include
them
altogether
;
and
that
it
is
(
together
with
the
Misprisal
of
this
present
Life
,
and
the
lively
and
ardent
Desire
of
the
future
Life
)
the
most
Essential
Duty
of
the
Order
of
Time
and
of
Eternity
,
which
deserves
here
a
particular
Reflection
.
CHAP.
XVI
.
The
Duty
of
the
Cooperation
of
Salvation
,
and
what
Divine
Predestination
,
and
what
Divine
Reprobation
is
,
on
Gods
part
.
ALTHO'
there
are
some
amongst
Men
more
particularly
call'd
to
that
which
we
call
Salvation
,
which
is
that
which
we
mean
by
Divine
Predestination
,
Men
more
particularly
favour'd
and
cherish'd
for
the
happy
End
and
the
favourable
Event
,
of
that
Alternativeness
of
Happiness
or
Unhappiness
,
which
is
determin'd
in
Time
for
Eternity
;
Men
with
whose
Salvation
God
charges
himself
,
as
a
particular
Cause
if
you
will
;
for
it
is
thus
that
some
few
conceive
it
:
Yet
it
is
nevertheless
certain
and
indubitable
,
That
all
Men
are
generally
Call'd
to
Salvation
,
to
that
happy
Lot
of
Eternity
,
which
Associates
Man
to
all
the
Felicities
of
God
,
Even
those
themselves
which
Men
conceive
as
Reprobates
,
antecedently
,
as
they
say
,
on
Gods
part
,
who
are
those
whom
God
abandons
to
the
common
Graces
of
the
general
Vocation
,
and
with
whose
Salvation
he
doth
not
charge
himself
,
or
,
to
say
better
,
he
doth
not
meddle
as
to
the
Success
and
the
Event
,
but
as
Universal
Cause
.
This
is
call'd
his
Reprobation
;
for
on
his
part
there
is
not
any
other
which
comes
purely
from
him
,
or
which
can
be
imputed
to
him
;
Even
those
very
Men
,
I
say
,
which
others
conceive
as
Reprobated
on
Gods
part
,
are
really
Call'd
to
Salvation
:
God
generally
prepares
for
them
Means
not
only
sufficient
,
but
abounding
;
and
he
would
withal
his
Heart
that
they
should
put
no
Obstacle
to
the
sincere
Intentions
which
he
hath
of
Associating
all
Men
to
his
Felicity
and
his
Glory
in
his
most
happy
Eternity
.
It
is
true
,
he
will
not
use
all
his
Power
to
surmount
the
Obstacles
which
Men
may
put
there
,
he
will
not
charge
himself
with
the
making
the
Salvation
of
all
Men
to
succeed
at
what
Price
soever
it
be
,
which
is
the
Sence
in
which
St.
Augustin
says
in
some
places
,
That
God
will
not
Save
all
Men
,
he
will
not
charge
himself
with
the
Effective
Success
and
Event
of
the
Salvation
of
all
;
which
if
he
should
do
,
it
would
be
impossible
that
there
should
one
single
Man
perish
;
which
is
the
Sence
in
which
St.
Augustin
says
,
That
God
being
willing
to
Save
Men
,
there
can
be
no
Liberty
which
can
resist
him
;
He
will
not
concur
to
the
Success
and
to
the
Event
of
the
Salvation
of
All
as
Universal
Cause
;
He
has
believ'd
that
he
ought
to
have
more
regard
to
the
Honor
of
his
Divine
Attributes
,
than
to
the
Interests
generally
of
all
his
Creatures
;
and
that
being
willing
to
Save
all
Men
,
as
to
himself
,
and
to
give
to
them
all
sufficient
and
necessary
Means
thereto
,
he
might
suffer
some
of
them
to
Perish
by
their
own
Negligence
and
their
own
Fault
;
which
is
the
Sence
in
which
St.
Paul
compares
him
to
the
Potter
,
who
makes
what
he
pleases
of
his
own
Clay
,
without
any
manifest
Cause
to
contradict
him
,
and
the
unsearchable
Mysteries
of
his
Judgments
,
upon
which
he
cries
out
,
Oh
the
depth
!
But
the
same
Authority
of
the
Divine
Word
,
which
teaches
us
,
that
there
are
Men
more
Dear
,
and
more
in
Favour
,
with
whose
Salvation
God
do's
charge
himself
more
particularly
,
or
that
he
anticipates
by
a
more
favourable
Predestination
,
doth
teach
us
,
That
All
are
Call'd
,
and
sincerely
Call'd
,
and
that
He
would
have
all
Men
to
be
Sav'd
,
and
that
he
would
not
have
one
single
Man
Perish
.
And
it
is
very
strange
,
that
some
Men
,
who
do
not
believe
the
Predestination
of
some
few
after
the
manner
that
they
believe
it
,
but
that
upon
this
Divine
Authority
they
will
believe
that
All
are
sincerely
Call'd
,
since
the
Divine
Word
is
no
less
express
for
the
general
and
Universal
Vocation
of
All
,
than
for
the
Predilection
and
Favour
of
a
Special
Predestination
for
some
Few
;
nay
,
it
is
more
express
and
more
formal
for
the
General
Vocation
of
All
,
than
for
this
Predilection
of
Particular
Predestination
for
some
Few
,
at
least
after
the
manner
that
they
conceive
it
,
who
will
not
that
All
are
truly
and
sincerely
Call'd
;
And
if
we
must
necessarily
quit
one
of
these
two
Truths
,
both
which
ought
to
be
equally
respected
and
retain'd
,
we
ought
rather
to
quit
That
of
Predilection
and
Singular
Predestination
of
some
Few
,
than
that
of
a
General
Vocation
of
All
;
for
besides
that
it
is
the
same
Divine
Authority
which
requires
both
these
Opinions
to
be
receiv'd
and
respected
,
That
of
the
General
Vocation
hath
moreover
the
Authority
,
the
Foundation
and
the
Help
of
Natural
Evidence
,
which
makes
us
see
in
God
the
Heart
of
a
Father
for
all
Men
,
and
a
Foundation
of
Liberty
in
all
Men
,
which
was
not
given
them
but
to
serve
them
,
to
determine
in
Time
the
Lot
of
their
Eternity
.
We
cannot
believe
,
That
there
is
one
single
Man
,
whom
God
hath
Created
to
be
Damned
,
as
some
have
believ'd
that
there
are
a
great
many
.
On
Mans
side
the
State
of
Trial
which
holds
us
here
ballanc'd
betwixt
the
two
Eternities
,
which
we
have
said
make
the
Foundation
of
the
Present
State
,
gives
us
Idea's
quite
contrary
,
since
we
are
not
there
preserved
Free
but
to
determine
this
Lot
;
And
on
Gods
side
it
appears
to
us
so
well
in
the
manner
how
he
continually
Operates
in
all
Men
in
the
Order
of
Nature
,
that
we
cannot
at
all
conceive
,
that
he
being
so
Essentially
good
in
Nature
,
should
not
be
so
in
Grace
also
.
Salvation
is
then
a
Lot
whereby
we
may
render
our selves
happy
if
we
will
;
how
Reprobate
soever
we
are
,
we
have
all
Grace
enough
,
if
we
have
enough
of
Vigilance
and
enough
of
Cooperation
,
to
surmount
the
Obstacles
of
Salvation
,
which
do
proceed
wholly
from
our
Natural
Corruption
,
and
not
from
any
Opposition
or
Difficulty
which
God
imposeth
upon
us
.
All
the
World
speaks
of
this
Cooperation
of
Salvation
,
and
of
Christian
Vigilance
,
which
ought
to
Animate
and
Conduct
it
;
but
there
are
but
few
People
who
will
apply
themselves
to
understand
well
what
is
this
Vigilance
and
this
Cooperation
of
Salvation
.
What
means
the
Holy
Scripture
,
when
it
bids
us
Watch
,
Vigilate
,
and
when
it
bids
us
Work
out
our
Salvation
?
It
is
of
Importance
to
frame
well
a
neat
Idea
of
it
,
since
what
we
ought
to
do
in
this
respect
,
is
but
a
Cooperation
;
for
we
of
our selves
do
not
know
how
to
work
out
our
Salvation
,
all
that
we
can
do
in
this
Case
is
but
to
Cooperate
:
And
as
this
word
Cooperation
essentially
imports
a
Relation
to
an
Action
and
Operation
of
Another
;
so
we
must
say
,
that
our
Cooperation
of
Salvation
ought
to
be
the
Deed
in
Us
which
God
do's
there
,
or
which
he
would
have
done
there
by
the
Impression
of
his
Grace
and
of
his
Heavenly
Vocation
;
and
we
shall
have
thereby
a
most
distinct
and
most
easie
Notion
of
all
the
Duty
,
and
all
the
Obligation
of
Cooperation
of
Salvation
;
For
since
to
Cooperate
to
Salvation
,
is
to
be
Active
,
to
Watch
,
to
Labor
,
to
Do
and
Atchieve
in
us
that
which
God
hath
begun
there
by
his
Grace
,
which
would
finish
joyntly
with
us
,
that
which
it
begun
without
us
;
That
the
Vocation
to
Salvation
,
with
all
the
Impressions
of
Grace
which
accompany
it
,
is
in
us
but
a
beginning
of
a
Separation
from
the
World
,
a
Disesteem
of
the
Vanities
of
it
,
a
flaming
and
lively
ardent
Desire
for
Eternity
,
a
Victory
over
our
Passions
,
the
mystick
Death
of
our
Senses
,
a
holy
Hatred
of
our Selves
;
It
follows
from
thence
,
That
our
Cooperation
to
Salvation
is
not
a
vain
Presumption
,
and
a
vain
Confidence
of
Faith
,
by
which
we
regard
our Selves
,
as
indubitably
set
apart
to
Eternal
Election
;
which
is
,
if
I
may
be
permitted
to
say
so
,
the
Fanaticism
,
or
the
Fanatick
and
Chymerical
Thought
,
and
the
false
Piety
of
some
pretended
Faithful
Ones
,
who
place
all
the
Essential
Cooperation
of
Salvation
,
in
the
Belief
that
they
are
as
indubitably
Sav'd
as
Jesus
Christ
himself
.
It
is
neither
a
false
appearance
of
Zeal
,
and
of
Devotion
,
or
a
Superstition
about
more
essential
Practices
,
wherein
we
every
day
see
,
certain
false
Worshippers
do
place
their
whole
Religion
;
nor
is
it
a
simple
Observation
of
the
exterior
Actions
of
Justice
,
and
of
Duty
,
nor
a
superficial
Sentiment
of
God
,
which
only
makes
them
vent
towards
him
some
inefficacious
and
unprofitable
Desires
and
Sighs
,
which
is
no
more
than
to
say
,
Domine
,
Domine
,
Lord
,
Lord
,
as
the
Divine
Redeemer
hath
remarked
:
But
it
is
a
constant
,
a
perpetual
,
and
an
indefatigable
Application
,
to
withdraw
our selves
from
the
World
,
to
mortifie
our selves
,
to
diminish
the
force
of
our
disorderly
Concupiscence
,
to
purifie
our
Imaginations
,
to
contemplate
the
Eternal
Beauties
,
to
premeditate
the
next
end
of
Life
,
to
avoid
the
Pleasures
of
Sense
,
and
to
tast
those
of
Grace
and
Eternity
.
When
we
omit
this
Co-operation
,
all
the
rest
are
useless
;
in
vain
do
we
repeat
our
Prayers
,
in
vain
do
we
frequent
Divine
Mysteries
.
St.
Paul
saith
,
That
this
is
beating
the
Air
,
that
is
to
say
,
that
it
is
to
do
nothing
.
It
is
upon
my
Impure
Senses
,
and
upon
my
Rebellious
Flesh
,
saith
this
Apostle
,
That
I
strike
,
and
not
upon
the
Air.
I
know
,
that
to
work
out
my
Salvation
,
I
have
only
to
do
to
work
upon
my
Heart
;
and
for
that
Reason
,
it
is
upon
It
that
I
strike
all
my
blows
.
I
subject
my
Senses
,
I
chastise
my
Body
,
I
make
a
continual
Violence
upon
my
Inclinations
;
for
to
do
otherwise
,
were
to
beat
the
Air
,
and
to
lose
both
Time
and
Labour
.
Co-operation
then
is
essential
to
Salvation
,
which
is
the
most
essential
Duty
of
the
Order
of
Time
,
and
of
Eternity
,
and
by
consequence
,
of
our
Present
State
:
And
this
Duty
ought
more
to
employ
us
,
than
the
care
of
our
Fortunes
,
and
the
other
interests
of
our
Pasions
;
it
ought
not
to
give
us
one
moment
of
Truce
;
it
ought
to
keep
us
always
in
Breath
;
it
is
for
that
reason
,
that
our
Saviour
expresses
it
,
by
the
Name
of
Vigilance
;
it
ought
effectively
to
be
a
perpetual
Application
to
Watch
,
and
to
stir
up
our
Heart
to
prepare
it
,
and
put
it
into
a
State
,
capable
of
receiving
this
Impression
of
its
proper
Glory
,
and
its
proper
Felicity
;
which
God
would
make
upon
those
amongst
us
whom
he
shall
find
disposed
to
finish
and
consummate
his
Divine
Resemblance
,
which
Nature
and
Grace
began
,
and
which
his
Glory
only
finisheth
.
CHAP.
XVII
.
The
Duty
of
a
lively
,
and
ardent
Desire
of
a
Future
Life
.
ALtho'
the
Co-operation
of
Salvation
,
doth
essentially
import
a
Disesteem
of
the
Present
Life
,
and
a
lively
and
ardent
Desire
of
the
Future
;
yet
notwithstanding
,
these
two
Duties
are
different
in
their
Foundations
;
since
the
Duty
of
Co-operation
of
Salvation
ceasing
,
we
do
not
cease
however
to
be
obliged
to
endure
the
Present
Life
,
with
some
sort
of
Impatience
;
and
to
Sigh
after
the
Future
,
with
an
ardent
and
expressive
Desire
.
It
is
Essential
to
observe
,
and
to
remark
,
That
we
ought
effectively
to
be
enflamed
with
a
lively
,
and
ardent
Desire
of
the
Life
to
come
,
by
a
true
Obligation
,
and
a
true
Duty
,
which
we
cannot
omit
or
violate
,
without
rendring
our selves
infinitely
culpable
towards
God
,
and
worthy
of
all
his
Anger
,
and
all
his
Vengeance
.
Here
is
an
Obligation
very
New
,
for
almost
all
Men
,
who
do
so
love
the
Present
Life
,
that
they
cannot
so
much
as
only
comprehend
,
that
they
can
love
and
desire
the
Future
;
but
this
Obligation
which
appears
New
,
to
the
Carnal
Tast
of
our
Terrestrial
Love
,
is
of
the
same
Date
in
the
Soul
of
Man
,
as
the
Obligation
of
Regarding
,
and
seeking
God
only
as
the
Sovereign
Good
;
for
since
it
is
but
in
this
Future
Life
,
that
God
is
possessed
,
it
follows
,
that
in
as
much
as
we
are
obliged
to
have
this
Love
of
that
Holy
Thirst
,
and
of
that
Sacred
Concupiscence
for
God
,
that
love
of
Union
,
and
of
Possession
,
and
of
Joy
,
the
Duty
of
which
,
hath
been
already
Established
;
so
much
are
we
obliged
to
Love
and
Desire
,
with
an
ardent
and
impressed
Desire
,
the
Life
to
come
.
St.
Augustin
perfectly
understood
this
Principle
;
for
it
is
for
that
Reason
,
that
he
said
,
That
he
that
findeth
himself
well
in
this
World
,
and
would
always
continue
here
,
hath
not
the
least
spark
of
the
least
perfect
Love
,
which
all
Men
ought
to
have
for
God
:
And
it
is
upon
this
Principle
,
that
all
the
other
Holy
Doctors
have
decided
the
same
thing
;
They
have
not
only
determined
,
that
it
is
an
essential
Duty
in
the
Heart
of
Man
,
To
Groan
and
Sigh
after
the
Life
to
come
;
but
they
have
remarked
,
that
therein
,
is
the
most
inseparable
Character
of
the
Divine
Predestination
,
and
of
the
Impression
which
the
Holy
Ghost
makes
in
them
to
whom
he
bears
witness
of
the
Eternal
Election
,
and
Adoption
of
the
Heavenly
Father
:
Those
that
are
Predestinated
,
say
they
,
are
the
bemoaning
and
desolate
Turtle-Doves
,
who
sigh
without
ceasing
after
the
Celestial
Spouse
,
who
do's
not
receive
these
chast
Birds
to
his
chast
Embraces
,
but
in
the
Life
to
come
.
They
are
the
Citizens
of
the
Heavenly
Country
,
who
look
upon
themselves
as
banished
upon
Earth
;
They
are
the
true
Israelites
,
who
could
find
nothing
good
and
agreeable
in
Babylon
,
and
who
could
not
propose
to
themselves
any
other
Pleasure
,
than
that
of
returning
to
their
dear
Jerusalem
;
They
are
the
tender
and
passionate
Children
,
who
can
find
no
pleasure
out
of
the
Presence
,
and
House
of
their
Father
;
They
are
the
judicious
Travellers
,
who
regard
the
Places
where
they
pass
,
as
Places
which
they
ought
not
to
place
their
Hearts
upon
,
as
Places
whereat
their
Hearts
ought
not
to
stop
,
since
they
cannot
Rest
there
themselves
;
They
are
(
say
the
Fathers
)
Stones
out
of
their
Quarry
,
and
a
Fire
out
of
its
Sphere
;
They
continually
throw
themselves
forwards
towards
him
,
who
allures
them
with
a
Charm
so
sweet
in
this
New
Life
;
Their
Hearts
continually
say
that
which
the
Lips
only
Pronounce
in
the
Person
of
Reprobates
,
in
the
Prayer
which
our
Saviour
,
the
King
of
the
Age
to
come
,
teacheth
us
,
Let
thy
Kingdom
come
.
Such
are
those
who
are
Predestinated
,
the
Citizens
,
and
the
Children
of
the
Kingdom
of
Heaven
;
Filii
Regni
.
They
do
not
long
,
but
after
the
Future
Life
,
which
is
their
Kingdom
,
and
that
of
their
Heavenly
Father
:
The
Reprobates
,
on
the
contrary
,
they
love
only
the
Present
Life
;
they
do
not
at
all
know
of
any
other
Goods
,
or
other
Pleasures
,
than
those
of
the
Earth
.
The
Dove
that
went
out
of
the
Ark
,
returned
to
the
Ark
again
,
because
she
found
no
place
where
she
could
rest
her
Feet
;
but
the
Ravens
did
not
return
at
all
,
because
loving
Corruption
,
their
Impure
Tast
engaged
them
to
all
the
dead
Bodies
,
which
they
found
in
the
way
.
He
that
is
Predestinated
,
groans
here
,
because
he
Suffers
,
and
he
Suffers
because
he
is
separated
from
God
,
and
from
His
Eternal
Delights
.
The
Reprobate
,
on
the
contrary
,
do's
wallow
in
Joys
;
he
esteems
himself
happy
,
he
is
contented
with
his
false
Prosperity
,
because
he
doth
not
at
all
think
of
God
,
and
his
Immortal
Felicities
.
He
hath
his
Satisfaction
and
Consolation
in
this
World
,
which
obliges
the
King
of
the
World
to
come
,
to
dart
out
his
Curse
,
and
his
Compassion
upon
him
,
in
these
Terms
,
so
violent
and
so
terrible
,
Woe
be
to
you
,
that
you
have
had
your
Consolation
in
this
World
.
To
Love
then
,
and
to
desire
the
Future
Life
;
to
Sigh
after
the
coming
of
the
Eternal
Kingdom
,
and
to
return
without
ceasing
,
from
the
midst
of
Babylon
,
towards
the
Heavenly
Jerusalem
,
is
an
indispensable
Duty
of
the
Love
of
God
,
and
of
that
proper
Charity
which
we
owe
to
our selves
;
and
if
we
do
not
find
in
us
,
this
Love
of
the
World
to
Come
,
and
this
Character
of
the
Divine
Predestination
,
we
ought
to
begin
there
by
the
Co-operation
,
which
we
ought
to
contribute
to
our
Salvation
;
to
apply
our selves
without
ceasing
,
to
contemplate
the
Beauty
,
and
the
Charms
of
the
Eternal
World
,
and
the
advantages
of
the
Future
Life
,
above
the
Present
;
to
the
end
,
that
perpetual
Contemplation
may
purifie
our
Imaginations
;
that
so
we
may
hate
our
Earthly
Tast
,
and
imprint
the
Celestial
one
upon
us
,
which
will
cause
that
we
shall
cease
to
be
those
Earthly
Men
,
of
whom
St.
Paul
speaks
,
upon
whom
remains
the
Curse
of
Adam
,
and
that
we
shall
become
those
Heavenly
Men
,
who
being
thenceforwards
drawn
after
the
lively
resemblance
of
the
New
Man
,
shall
eternally
be
the
perfect
Images
of
his
Glory
,
and
of
his
Sovereign
Felicity
in
Heaven
.
CHAP.
XVIII
.
A
Recapitulation
of
Moral
Consequences
,
drawn
from
what
hath
been
Established
,
concerning
our
Souls
,
for
the
Conviction
of
our
Duties
,
and
the
Condemnation
of
our
Disorders
.
WE
had
proposed
to
add
here
for
a
Fourth
Part
,
a
Recapitulation
of
all
the
Moral
Consequences
,
which
might
be
drawn
from
what
hath
been
cleared
,
concerning
our
Souls
,
in
Relation
to
our
Duties
,
and
to
our
Disorders
;
and
to
have
given
it
by
way
of
an
Alphabetical
Table
:
And
therein
,
to
have
let
you
see
a
Conviction
of
all
our
Duties
,
and
a
solid
Establishment
of
all
our
Obligations
,
the
Shame
and
Disorder
of
all
our
Passions
,
the
Rule
of
all
our
Sentiments
,
and
generally
an
Universal
Conduct
for
all
our
Life
to
come
.
But
we
were
afraid
That
would
have
excessively
encreased
the
Volume
:
And
we
are
therefore
determined
to
close
up
all
,
with
a
general
Consideration
of
the
little
esteem
which
we
have
for
our
Souls
;
and
with
the
Condemnation
of
Five
principal
Disorders
in
our
Lives
,
which
we
believe
,
have
deserved
a
particular
Reflection
.
How
unreasonable
we
are
,
to
make
so
little
an
Account
of
our
Souls
,
after
so
much
that
hath
been
already
said
of
them
.
We
have
shewed
,
that
there
is
in
our
Souls
a
Spiritual
Nature
,
a
Heavenly
Origin
,
an
Immortal
Condition
,
a
Divine
Quality
,
an
Essential
Union
with
God
,
an
Everlasting
State
of
Misery
or
Happiness
,
after
a
short
Trial
in
this
Life
.
We
have
shewed
,
That
they
come
from
God
,
that
they
are
always
essentially
in
God
;
that
it
is
but
for
a
little
moment
of
Time
,
that
their
Union
with
the
Body
,
suspends
their
immediate
Union
with
God
;
and
that
thus
they
ought
quickly
to
return
to
God
,
and
remain
everlastingly
in
Him
.
We
have
seen
,
that
They
are
imprinted
with
so
many
glorious
and
eminent
Tracts
of
the
Divine
Resemblance
,
which
have
rendred
them
worthy
to
be
(
if
I
may
be
permitted
to
say
so
)
reclaimed
and
redeemed
so
dearly
,
at
the
Price
of
the
annihilation
of
all
the
greatness
of
a
God
,
at
the
Price
of
a
thousand
sorts
of
Revilings
and
Humiliations
,
and
of
all
the
Merit
of
his
Blood
and
Life
.
We
have
seen
how
they
ought
to
lay
aside
,
the
deceitful
Garment
of
the
present
Felicity
of
the
Body
,
as
a
Theatrical
Habit
;
how
they
ought
to
change
Opinions
,
Tasts
and
Ideas
;
how
all
the
Spectacle
of
Time
ought
to
be
Effaced
,
and
how
that
of
Eternity
ought
to
discover
it self
to
our
Eyes
;
how
they
are
to
be
happy
in
all
the
proper
licity
of
God
,
or
unhappy
according
to
the
Extent
of
his
Power
and
his
Anger
.
And
there
is
not
one
of
these
Idea's
and
of
these
Circumstances
,
which
ought
not
to
serve
us
for
a
Light
to
Enlighten
in
us
a
thousand
Duties
;
and
which
on
the
contrary
is
not
a
clear
Light
,
to
let
us
see
in
our selves
a
thousand
Disorders
,
wherewith
we
ought
to
be
penetrated
with
Confusion
and
to
Reproach
our selves
;
who
carrying
in
us
that
Foundation
of
Reason
,
and
that
Light
of
the
Spirituality
,
of
the
Eternity
,
and
of
the
Divine
Quality
of
our
Souls
which
we
do
,
we
ought
to
guide
otherwise
than
we
do
,
our
Relishes
and
our
Sentiments
,
our
Opinions
and
our
Maxims
,
our
Desires
and
our
Affections
,
all
our
Actions
and
all
our
Life
.
Oh
the
Folly
and
Disorder
!
Oh
the
Vanity
and
Illusion
!
Oh
the
Charm
and
Enchantment
!
Oh
the
Fury
and
Frensie
of
Man
!
who
bearing
an
Eternal
and
Immortal
Soul
in
his
Hands
,
doth
not
know
the
Price
nor
the
Fragility
of
the
Treasure
which
he
carries
,
but
continually
strikes
it
against
a
thousand
Rocks
!
Our
Souls
are
Immortal
and
Eternal
,
their
Nature
is
not
at
all
Frail
and
Mortal
,
they
ought
to
last
Eternally
like
God
;
but
as
their
Being
and
their
Nature
is
durable
and
solid
,
so
is
their
Happiness
,
and
so
is
their
Lot
of
Eternity
nice
and
uncertain
.
There
is
no
Glass
so
brittle
,
there
is
not
one
moment
of
the
Day
wherein
we
do
not
strike
them
against
Rocks
and
Marbles
,
against
all
the
Occasions
of
Sin
and
Ruine
which
present
themselves
.
We
do
not
only
hurt
them
so
senselesly
and
inconsiderately
,
but
we
Stake
this
Treasure
so
inestimable
and
so
infinite
,
against
the
smallest
Pleasures
which
the
furious
and
implacable
Enemy
of
our
Souls
can
propose
and
offer
to
us
.
No
King
did
ever
Stake
his
Kingdom
and
his
Throne
upon
the
Chance
of
one
Dye
.
What
do
I
say
,
No
King
?
No
Man
did
ever
Stake
his
Fortune
and
his
Hope
,
tho'
never
so
mean
;
And
We
!
do
not
We
continually
Stake
to
Nothingness
&
to
Shadows
,
Eternal
Thrones
and
Kingdoms
,
Immortal
Hopes
and
Fortunes
?
David
would
not
have
the
Pleasure
to
quench
the
burning
Thirst
wherewith
he
was
inflam'd
,
at
the
peril
of
the
Life
of
some
few
of
his
Soldiers
;
How
,
said
he
,
shall
I
Drink
at
so
dear
a
Price
?
Shall
I
hazard
Souls
for
my
Thirst
?
And
yet
We
!
We
have
no
Desire
,
tho'
never
so
senseless
,
we
have
never
so
little
Thirst
,
which
we
will
not
content
at
the
Price
of
the
Eternal
Loss
of
our
Souls
,
or
at
least
of
the
evident
danger
of
that
Irreparable
Loss
.
What
shall
we
call
Fury
and
Phrensie
,
if
this
be
not
?
O
the
Folly
then
and
the
Disorder
!
O
the
Madness
and
Phrensie
of
our
Thoughts
and
of
our
Desires
,
of
our
Relishes
and
of
our
Passions
!
if
we
do
not
henceforwards
guide
them
by
the
Knowledge
which
we
have
of
the
Heavenly
Origine
of
the
Spiritual
Nature
,
of
the
Immortal
Condition
,
of
the
Divine
Quality
,
and
of
the
Everlasting
State
after
this
Life
,
of
the
Immutable
Felicity
or
Misery
of
our
Souls
,
and
of
all
the
other
Advantages
which
we
have
shew'd
to
be
in
them
.
Five
Moral
Consequences
in
Relation
to
Five
Principal
Circumstances
concerning
the
Nobility
of
our
Souls
.
We
might
draw
a
thousand
particular
Instructions
,
and
a
thousand
strong
Condemnations
of
our
Disorders
,
from
all
these
Knowledges
;
but
since
we
only
intend
here
to
open
a
Way
,
as
it
were
,
to
the
end
that
every
one
may
be
Instructed
by
himself
in
his
Particular
,
and
draw
those
Consequences
which
are
proper
to
himself
,
we
will
only
draw
Five
of
them
from
hence
against
Five
of
our
most
common
Disorders
,
which
we
do
not
acknowledge
for
Disorders
only
,
which
we
shall
make
to
Answer
to
the
Five
Principal
Circumstances
of
the
Dignity
and
of
the
Excellence
which
we
have
shew'd
to
be
in
our
Souls
.
We
shall
draw
from
the
Principle
of
the
Celestial
Origine
,
and
of
the
Essential
Dependence
of
our
Soul
,
and
of
our
Union
with
God
,
from
the
Principle
that
they
proceed
from
God
,
that
they
live
in
God
,
and
that
they
ought
necessarily
in
a
short
time
to
retvrn
to
God
,
the
Consequence
of
a
terrible
Condemnation
of
our
forgetfulness
and
of
our
going
astray
from
God
;
whereof
we
are
so
little
afraid
,
and
wherein
we
do
not
acknowledge
even
the
Disorder
and
the
Irregularity
.
We
shall
draw
from
the
Principle
of
the
Spiritual
Nature
of
our
Souls
,
a
Consequence
of
the
clear
and
sensible
Conviction
of
the
Disorder
,
of
our
foolish
and
Idolatrous
love
of
our
Body
,
which
we
believe
to
be
so
lawful
and
so
innocent
.
We
shall
draw
from
the
Principle
of
our
Immortal
Condition
,
the
Consequence
of
an
evident
Conviction
of
the
Disorder
of
our
bewitching
love
of
the
present
Life
,
whereof
we
have
so
little
Remorse
.
We
shall
draw
from
the
Principle
of
the
Divine
Quality
of
our
Souls
,
which
is
the
Honor
of
the
Divine
Resemblance
(
which
Nature
begins
in
them
by
Conscience
and
by
the
Seeds
of
Vertue
,
and
which
Grace
and
Glory
do
finish
)
the
Consequence
of
the
Condemnation
of
that
little
care
which
we
have
to
cooperate
to
the
Honor
of
the
Divine
Resemblance
.
We
shall
draw
from
the
Principle
of
the
Alternativeness
of
the
immutable
State
of
Felicity
and
Misery
,
which
must
succeed
the
present
Fortune
,
and
which
we
have
presently
to
decide
by
the
good
usage
of
Time
and
of
this
Life
,
the
Conviction
of
the
outragious
Folly
of
our
violent
Transports
,
and
of
our
fury
of
Ambition
for
the
present
Fortunes
,
which
we
regard
as
the
only
Prudence
and
the
only
Wisdom
of
this
Life
.
The
Condemnation
of
our
Forgetfulness
,
and
of
our
Wandring
from
God
.
First
of
all
,
How
condemnable
are
we
for
forgetting
God
?
since
it
is
true
,
That
our
Souls
do
not
only
come
from
God
,
but
they
live
Essentially
in
him
;
and
that
after
this
short
Interruption
of
their
Immediate
Union
with
him
,
which
makes
the
present
Life
,
they
ought
to
return
,
and
eternally
remain
in
him
.
How
great
is
the
Disorder
,
in
your
Opinion
,
of
this
Forgetfulness
?
The
Scripture
saith
,
That
the
Stars
being
incapable
of
Sentiments
and
of
Knowledge
,
have
a
perpetual
Acknowledgment
for
him
who
gave
them
Light
;
and
for
that
Reason
to
testifie
it
to
him
,
they
send
him
back
perpetually
their
Light
,
and
are
continually
turn'd
towards
him
,
as
if
it
were
to
tell
him
,
that
for
Him
only
they
desire
to
shine
,
that
it
is
for
Him
only
that
they
do
shine
;
Lucent
ei
qui
fecit
illas
.
Here
is
an
Idea
and
a
Lesson
which
they
give
us
of
the
continual
Application
and
perpetual
Return
which
we
ought
to
have
towards
God
,
for
perceiving
and
acknowledging
his
Presence
,
his
Divine
Illumination
and
his
Influence
in
us
;
But
we
are
far
enough
from
following
this
Lesson
,
our
Heart
and
our
Spirit
do
turn
themselves
equally
from
him
,
they
equally
lose
themselves
in
useless
Thoughts
,
and
plunging
themselves
,
and
advancing
farther
and
farther
into
this
Land
of
Forgetfulness
,
and
this
Region
of
Darkness
;
they
do
not
so
much
as
once
a
Day
,
no
not
,
perhaps
,
once
a
Week
,
once
a
Month
,
once
a
Year
,
call
to
mind
their
Divine
Origine
,
and
their
Celestial
Dependence
;
Obstupescite
Coeli
super
hoc
,
here
would
the
Prophet
Esay
say
:
All
Nature
saith
the
same
thing
with
the
Prophet
,
and
would
rise
and
Arm
her self
against
this
so
monstrous
Ingratitude
,
and
this
so
monstrous
Insolence
.
There
is
not
betwixt
Man
and
Man
the
like
Example
of
Injustice
,
of
Brutality
,
and
of
Rashness
.
It
would
be
very
much
,
that
the
Heart
only
should
forget
God
,
and
should
wander
from
him
,
in
searching
as
she
doth
,
her
Happiness
and
her
Pleasure
out
of
him
,
which
is
the
greatest
Wandring
that
can
be
.
But
it
is
not
the
Heart
alone
that
for
gets
God
,
and
wanders
from
him
,
the
Spirit
it self
,
the
Spirit
who
could
have
quitted
it self
at
so
easie
a
rate
of
the
Duty
of
its
Dependence
and
its
Acknowledgment
,
the
Spirit
forgets
him
,
the
Spirit
effaces
his
Idea
,
the
Spirit
turns
it self
wholly
from
him
,
it
revolts
entirely
:
And
tho'
the
Spirit
receives
continually
a
Light
and
Thought
from
God
;
it
is
by
him
that
she
Perceives
all
that
she
perceives
,
it
is
by
him
that
she
Thinks
all
that
she
Thinks
,
and
it
is
by
him
that
she
Knows
all
that
she
Knows
;
and
yet
so
far
is
she
from
acknowledging
and
perceiving
it
,
that
she
believes
that
she
is
a
Light
to
her self
,
and
she
doth
not
at
all
believe
that
she
oweth
any
thing
to
God
for
it
.
If
the
the
Sun
did
never
Set
,
or
were
never
under
a
Cloud
,
we
should
not
at
all
believe
that
it
was
by
it
we
had
the
Light
,
we
should
believe
that
the
Light
,
by
the
help
of
which
we
see
all
things
,
were
in
our
Eyes
;
and
because
God
doth
continually
Enlighten
us
,
because
that
this
Sun
never
Sets
,
because
that
this
Sun
is
always
ready
to
Enlighten
us
every
instant
,
we
believe
that
we
have
in
our selves
the
Light
and
the
Idea's
where
with
He
Enlightens
us
.
The
Dog
lifts
up
his
Head
to
him
who
gives
Bread
to
him
,
the
Spirit
of
Man
doth
not
at
all
lift
up
his
Thoughts
towards
him
who
continually
gives
him
all
his
Light
and
all
his
Life
;
O
Ingratitude
!
O
Revolt
!
What
Judgment
do
you
think
doth
God
make
of
those
Men
who
live
in
Courts
,
in
Palaces
,
and
in
great
Offices
of
all
sort
of
Profession
,
who
pass
their
Days
,
their
Weeks
,
their
Months
,
their
Years
,
all
their
whole
Life
,
without
any
true
Remembrance
,
or
any
true
Sentiment
of
him
,
and
of
the
continual
Dependence
which
we
have
,
of
the
perpetual
Irradiation
of
his
Eternal
Essence
?
With
what
Eyes
do
you
think
doth
he
look
upon
them
?
What
Violence
do
you
think
doth
he
offer
himself
,
in
not
hastning
the
end
of
their
Lives
,
and
the
beginning
of
his
Vengeance
?
Yet
He
never
spoke
with
more
Resentment
than
Laboravi
sustinens
,
He
never
thunder'd
or
demanded
Justice
from
Heaven
or
Earth
with
more
vehemence
,
He
never
demanded
it
with
a
greater
Indignation
.
Let
us
see
if
there
be
any
thing
like
this
amongst
Men
,
from
a
Subject
to
a
King
,
from
Children
to
their
Parents
,
from
Husbands
to
their
Wives
,
from
Servants
to
their
Masters
,
or
amongst
the
most
savage
Beasts
towards
those
who
take
care
to
feed
them
.
But
if
you
conceive
thereby
how
Criminal
our
forgetfulness
of
,
and
our
wandring
from
God
is
,
you
will
apprehend
how
unhappy
it
is
,
by
the
Anger
with
which
God
will
receive
those
ungrateful
Souls
who
forget
him
,
when
they
shall
return
to
him
.
The
Rivers
which
flow
from
the
Sea
,
return
to
the
Sea
;
The
Bodies
which
came
from
the
Earth
,
return
to
the
Earth
;
And
our
Souls
which
came
from
God
,
return
also
necessarily
to
God
:
They
are
as
it
were
Portions
of
himself
,
which
he
recalls
,
and
would
have
reunited
to
the
Whole
,
if
we
may
be
permitted
to
say
so
,
after
the
Ancient
Fathers
.
Exivi
à
Patre
&
veni
in
mundum
(
saith
Jesus
Christ
)
&
iterum
relinquo
mundum
&
vado
ad
Patrem
;
I
am
come
out
from
my
Father
,
and
I
am
come
into
the
World
,
and
I
must
again
leave
the
World
and
go
to
my
Father
.
He
said
it
for
himself
and
for
us
equally
.
He
being
come
from
God
,
ought
to
return
to
God
;
being
sent
from
God
to
the
Earth
,
ought
to
return
to
God
:
And
our
Souls
,
which
in
the
same
manner
are
sent
into
the
Body
,
and
into
the
Visible
World
,
to
be
there
try'd
,
ought
to
return
to
God
;
they
came
from
God
,
and
they
return
to
God
,
and
in
God
.
In
vain
do
we
wander
,
do
we
lose
our selves
and
go
astray
.
We
never
lose
our selves
for
God
;
he
never
lets
us
go
for
altogether
;
he
hath
his
Cord
and
his
Chain
,
by
which
he
holds
us
,
and
by
which
he
recalls
us
when
he
pleases
,
and
when
he
thinks
fit
;
He
will
recall
us
,
yes
,
and
our
ungrateful
Souls
,
who
are
now
all
of
them
turn'd
away
from
him
,
always
Fugitives
and
Vagabonds
,
wandring
from
Vanity
to
Vanity
,
will
be
much
astonish'd
when
we
shall
return
to
him
.
O
what
Surprise
!
what
Astonishment
!
what
Confusion
!
what
Disorder
!
what
Dread
!
what
Efforts
!
but
fruitless
Efforts
of
Flying
,
of
Hiding
ones
self
,
and
of
Escaping
!
What
Commotions
!
what
Storms
!
what
Agitations
in
the
Hearts
of
these
Fugitive
Slaves
brought
back
to
their
Master
,
of
these
Rebellious
Subjects
dragg'd
in
Chains
before
their
King
!
At
this
Meeting
,
what
Despair
in
these
Souls
!
what
Movements
in
God!
If
these
Souls
on
their
side
are
Troubl'd
,
Amaz'd
,
Affrighted
and
Agitated
in
themselves
,
God
,
how
is
he
on
his
side
?
how
do's
he
receive
them
?
how
do
they
find
him
?
what
Entertainment
?
what
Accosting
?
what
Reception
,
in
your
Opinion
?
But
what
Reproaches
!
or
to
say
better
,
What
Thunder
and
Thunderbolts
!
what
Looks
!
what
Rage
!
what
Threatnings
!
what
Indignation
!
But
if
the
the
Accosting
and
the
Meeting
causes
so
much
Pain
,
what
will
the
Judgment
and
the
Condemnation
do
?
what
will
the
Account
which
they
must
give
of
all
the
Thoughts
of
the
Spirit
,
and
all
the
Motions
of
the
Heart
,
of
them
who
forget
God
?
There
is
not
one
Hair
of
our
Head
lost
,
saith
the
Divine
Word
;
That
is
to
say
,
saith
S.
Augustin
,
That
all
our
Thoughts
are
counted
,
all
our
Steps
are
written
down
,
there
is
an
Account
kept
of
all
our
Respirations
;
not
one
of
our
Thoughts
,
not
one
of
the
Motions
of
our
Hearts
shall
be
lost
,
and
every
one
of
them
which
shall
have
wandred
from
God
(
if
we
may
be
permitted
to
say
so
)
in
our
Lives
;
Every
one
of
them
which
shall
not
have
God
for
its
Mark
,
for
its
principal
End
and
over-ruling
Object
,
will
be
found
Impious
and
Sacrilegious
:
And
then
what
Surprise
will
there
be
anew
!
what
Regret
!
what
Stinging
and
bitter
Repentance
!
what
Shame
and
Confusion
!
what
Despite
!
and
what
Rage
of
ungrateful
Souls
against
themselves
!
what
Despair
and
what
Fury
!
with
what
Evidence
and
with
what
Sentiment
will
they
acknowledge
their
Wandring
?
With
what
Cries
and
with
what
Howlings
will
they
tear
themselves
to
pieces
,
and
will
say
,
Ergo
erravimus
;
Ah!
it
is
too
true
,
That
so
much
as
we
have
forgot
God
,
we
have
been
truly
wandring
!
All
the
Pleasure
and
the
Happiness
which
we
have
search'd
for
out
of
God
,
hath
been
a
real
Wandring
!
Oh!
how
far
do
we
find
our selves
from
that
Mark
and
Goal
which
we
then
did
run
to
with
so
much
violence
and
fury
!
Oh!
Pleasures
!
Oh!
Goods
,
which
we
search'd
for
out
of
God
,
and
which
we
now
see
,
are
no
where
but
in
God
?
O
Error
!
O
Wandring
!
The
Condemnation
of
our
blind
and
senseless
love
of
our
Body
.
If
by
the
Principle
of
our
Origine
,
and
of
our
Celestial
Dependence
,
which
ought
to
make
us
so
essentially
to
turn
to
God
;
we
ought
so
mightily
to
condemn
our
forgetfulness
,
and
our
wandring
from
God
.
We
ought
no
less
to
condemn
by
the
Principle
of
Nature
,
and
the
Spiritual
Quality
of
our
Souls
,
our
Foolish
and
Idolatrous
love
of
our
Bodies
.
For
in
fine
,
Since
our
Souls
is
the
true
Foundation
of
our
Being
,
how
comes
it
to
pass
,
That
we
only
know
our
Bodies
?
That
we
only
Love
,
Adore
,
and
Idolize
our
Bodies
?
That
we
are
not
concern'd
,
but
for
the
Interests
of
our
Bodies
?
That
we
do
not
labour
,
or
much
concern
our selves
,
but
for
our
Bodies
?
We
are
sensible
to
all
their
little
Businesses
,
to
all
their
little
Advantages
,
to
all
their
little
Commodities
;
and
insensible
to
all
the
Businesses
,
to
all
the
Interests
and
Advantages
of
our
Soul
!
Our
Soul
is
,
as
hath
been
said
,
The
whole
Foundation
of
our
Being
.
It
is
by
her
,
That
we
ought
to
be
eternally
happy
or
unhappy
?
She
is
all
our
True
and
Essential
Being
;
The
Body
,
and
every
thing
which
hath
the
Body
for
its
Basis
,
for
its
Foundation
,
and
for
its
Subject
,
is
no
more
,
than
as
it
were
an
accident
of
our
True
Being
.
The
Whole
Man
is
in
the
Soul
;
or
to
say
better
,
It
is
the
Soul
only
,
that
is
the
Whole
Man
;
because
Man
is
nothing
properly
,
but
what
he
ought
to
be
Eternally
;
for
there
is
nothing
truly
and
properly
real
,
but
what
is
Eternal
.
To
be
for
a
Moment
,
for
a
Day
,
for
a
Year
,
or
for
some
short
time
;
This
is
not
properly
to
Be.
Eternity
is
the
true
Ground
,
and
the
true
Basis
of
a
solid
and
real
Being
:
Nothing
properly
and
truly
Is
,
but
that
which
is
to
be
for
ever
.
To
be
for
a
time
only
,
is
not
truly
to
Be
:
It
is
a
Shaddow
of
Being
;
It
is
a
Figure
of
Being
.
The
Present
World
is
not
according
to
St.
Paul
,
but
a
Figure
of
a
World
;
not
a
True
World
,
because
it
passes
away
.
All
Corporeal
Felicity
therefore
,
all
Grandeur
,
all
Abundance
,
all
the
Advantages
which
have
Bodies
for
a
Basis
,
and
for
a
Subject
,
cannot
make
to
a
Man
a
true
and
real
Being
,
since
Death
ought
to
make
her
Prey
upon
them
.
The
true
Being
of
a
Man
,
is
that
which
ought
to
Be
Eternally
;
and
since
it
is
by
the
Soul
only
,
and
by
the
advantages
or
disadvantages
of
the
Soul
,
that
Man
ought
to
be
Eternally
,
all
that
which
he
ought
to
be
.
Therefore
there
is
nothing
more
true
,
than
to
say
,
That
it
is
the
Soul
only
,
which
is
the
Whole
Man
.
Beauty
,
Ladies
,
which
you
make
as
the
Basis
and
Foundation
of
all
your
Being
;
And
the
Debaucheries
,
in
which
you
infamous
Sensual
Men
make
your
Felicity
,
and
all
your
Being
to
consist
,
will
not
go
along
with
you
into
Eternity
.
The
Body
,
which
is
the
Basis
of
Beauty
and
of
Debauchery
,
is
laid
in
the
Grave
,
and
remains
on
this
side
,
when
the
Soul
returns
to
God
,
and
makes
her
Passage
into
Eternity
;
and
then
,
at
the
Consummation
of
Time
,
and
the
Establishment
of
the
Immutable
Order
of
the
World
to
come
,
when
the
Soul
shall
come
to
Re-assume
the
Body
,
She
will
take
with
it
nothing
of
that
,
which
at
present
makes
her
Felicity
and
her
Pomps
.
The
Pleasures
of
the
Body
,
are
all
of
them
Essentially
false
,
as
well
as
empty
.
They
leave
the
Heart
,
even
during
this
Life
,
sick
and
Famished
,
and
they
leave
the
Soul
eternally
deceived
;
they
disappear
,
they
fly
away
,
they
leave
the
Soul
in
a
cruel
Privation
,
and
in
an
insupportable
Desolation
of
Regret
and
of
Repentance
,
of
Horror
,
and
of
Despair
.
O
Vanity
then
of
Vanities
!
Illusion
of
Illusions
!
Thus
to
abandon
our selves
,
to
love
nothing
but
our
Bodies
;
and
neglect
the
care
of
our
Souls
.
The
Soul
,
at
this
very
hour
,
hath
her
Goods
,
her
Riches
,
her
Grandeurs
,
and
her
Pleasures
;
which
are
worth
more
,
without
comparison
,
than
the
Pleasures
,
the
Goods
,
Riches
,
and
Grandeurs
of
the
Body
.
But
tho'
the
Soul
should
have
none
but
the
Pleasures
,
the
Riches
,
and
the
Grandeurs
of
Eternity
:
The
expectation
of
those
Pleasures
,
of
those
Grandeurs
,
and
of
those
Riches
of
Eternity
,
ought
to
possess
us
,
instead
of
the
Pleasure
,
Grandeur
,
and
Riches
of
the
Body
.
In
the
mean
time
,
How
great
is
our
furious
and
ridiculous
Blindness
thereupon
?
What
do
we
take
care
for
,
but
the
Body
?
What
do
we
take
Pains
for
,
but
the
Body
?
Do's
not
every
thing
rely
upon
the
Body
?
Do
not
all
all
things
terminate
in
the
Body
?
Do
not
all
things
turn
about
the
Body
?
See
a
little
,
all
the
Pains
,
all
the
violent
Transports
,
all
the
agitation
of
Human
Life
;
if
we
seek
for
great
Riches
,
Treasure
and
Fortune
;
is
it
not
that
we
may
have
a
sure
and
infallible
Mean
,
of
being
able
to
make
upon
the
Body
,
all
the
Impressions
of
Pleasure
and
Voluptuousness
,
that
we
would
desire
?
to
prefer
it
to
High
Places
,
to
make
it
carry
it self
Superbiously
?
to
make
it
be
reverenced
by
the
People
,
&
the
Multitude
?
To
cause
it
to
be
Lodged
magnificently
?
To
cause
it
to
be
delicately
,
and
excellently
well
Cloathed
?
It
is
for
the
Body
,
that
we
Labour
,
that
we
Sow
,
that
we
Reap
.
It
is
the
Body
,
that
all
Arts
swet
for
;
The
Body
takes
up
all
;
there
is
neither
place
nor
time
for
the
Soul
.
See
if
you
can
find
from
Morning
till
Night
,
That
the
Body
leaves
the
Soul
one
moment
free
,
and
at
leasure
?
What
say
you
to
this
Conduct
?
What
think
you
of
it
?
Is
this
good
Order
?
Is
this
indeed
Justice
and
Reason
?
Ah!
poor
Soul
,
how
ill
art
thou
Lodged
,
how
unjustly
and
unworthily
art
thou
Treated
!
yet
in
the
mean
time
,
thou
art
an
Immortal
and
Eternal
Nature
and
Substance
,
or
to
say
better
,
an
Immortal
and
Eternal
Queen
,
to
whom
equally
belong
,
both
Time
and
Eternity
,
the
Present
World
,
and
the
World
to
come
:
It
is
to
Thee
,
that
all
ought
to
be
Subservient
,
for
thou
art
the
sole
End
of
all
the
present
Oeconemy
.
There
cannot
be
a
greater
Subversion
of
Order
,
and
of
Reason
,
than
that
Out-rage
,
which
we
commit
upon
our
Souls
;
than
that
Preference
which
we
give
to
our
Bodies
.
Thou
Reason
of
Man
,
do
thou
Justice
to
thy Self
;
Thou
Soul
of
Man
,
know
thy
Price
and
thy
Nobleness
;
begin
to
know
thy self
,
and
to
know
thy
Body
.
Oh
Soul
!
Oh
Body
!
If
we
could
weigh
you
in
a
just
Ballance
,
what
shame
should
we
not
have
,
that
we
thus
vilifie
and
debase
,
degrade
and
dishonour
our
Souls
,
at
the
rate
that
we
do
?
They
are
not
at
all
now
sensible
of
the
Outrage
that
they
do
to
themselves
,
but
they
will
be
cruelly
sensible
of
it
one
day
;
and
that
one
day
will
quickly
come
:
What
Reproaches
,
and
what
Shame
then
will
they
not
endure
?
What
Indignation
,
and
what
Storm
,
will
they
not
then
conceive
against
themselves
?
And
with
what
Air
,
will
they
look
down
from
Heaven
,
and
from
the
bosom
of
God
upon
their
Bodies
,
turned
into
Worms
,
or
into
Serpents
;
or
if
you
will
into
Dust
and
Ashes
only
,
as
they
are
lying
in
their
Graves
.
See
there
,
will
they
then
say
,
The
Idols
we
Adored
;
See
there
The
Subjects
of
our
Felicities
;
See
there
the
Theater
of
our
Vanities
;
See
there
the
Object
of
all
our
Designs
;
See
there
The
Matter
of
our
Passions
;
See
there
our
perpetual
and
eternal
Illusion
.
Even
the
Happy
Souls
will
make
this
Reproach
,
which
will
serve
to
augment
their
Joy
,
of
having
at
last
acknowledged
the
Justice
that
was
due
to
them
.
But
the
Reprobate
Souls
,
with
what
Grief
will
they
cast
their
frightful
and
terrible
looks
towards
their
Bodies
;
and
with
what
Horrors
will
they
joyn
Themselves
again
to
them
,
at
the
Universal
Resurrection
?
Good
God!
What
Rage
and
what
Despair
!
What
Horrors
,
and
what
Furies
!
It
is
then
for
Thee
,
thou
Case
off
filthiness
and
ordure
,
that
we
have
kindled
this
Fire
!
It
is
long
of
thee
,
That
this
of
Fire
and
Brimstone
,
is
prepared
for
us
!
It
is
long
of
thee
,
That
we
shall
burn
Eternally
!
but
let
Us
endeavour
to
prevent
these
Things
,
and
let
us
turn
all
our
esteem
,
and
all
our
cares
towards
our
Souls
,
of
which
,
there
will
be
nothing
lost
,
but
all
will
be
Converted
on
the
contrary
,
into
an
Eternal
Harvest
of
Incorruption
and
Immortality
,
of
Felicities
and
of
Joys
;
as
St.
Paul
says
,
Whereas
all
that
is
done
(
as
the
same
Apostle
says
)
that
is
cast
into
,
and
sown
in
the
Body
,
is
cast
and
sown
in
pure
loss
,
and
produces
nothing
but
an
eternal
Harvest
of
Pain
and
of
Despair
.
The
Condemnation
of
that
little
Care
,
which
we
have
to
Co-operate
,
to
the
Honor
of
the
Divine
Resemblance
.
It
is
one
of
the
best
Advantages
of
our
Souls
,
That
they
are
made
after
the
Image
and
Resemblance
of
God
.
It
is
for
that
Reason
,
the
Sacred
Historian
,
who
hath
given
us
the
History
of
their
Creation
,
do's
principally
exalt
their
Dignity
,
and
their
Nobility
.
And
it
is
with
Reason
(
saith
St.
Augustin
)
because
there
is
there
a
Recapitulation
of
all
their
Advantages
.
This
Advantage
of
our
Souls
,
of
being
the
Images
and
Resemblances
of
God
,
implies
,
saith
He
,
all
their
other
Advantages
,
and
adds
something
which
nothing
else
contains
.
How
happy
are
we
,
that
God
hath
made
us
his
Images
,
saith
St.
Chrysostom
?
for
what
advantage
do
you
think
here
,
we
have
of
being
his
Image
?
It
is
not
only
a
glorious
Title
which
flatters
our
Pride
,
or
which
puffs
up
our
Vanity
;
it
is
a
Right
which
we
have
to
the
Immortal
Happiness
,
and
to
the
Ineffable
Participation
of
all
his
Felicity
.
We
are
his
Images
in
Nature
,
that
we
may
be
his
Images
also
in
Glory
:
For
it
is
not
in
vain
,
that
we
are
the
Portraiture
,
and
the
lively
animated
Picture
of
that
Supream
and
Eternal
Nature
,
in
the
Foundation
of
the
Essence
of
our
Souls
.
God
do's
not
leave
his
Works
imperfect
;
for
,
having
made
in
us
his
Images
in
Nature
,
he
hath
made
us
capable
of
being
the
lively
Images
of
all
his
Felicity
.
This
is
it
,
which
makes
what
I
call
,
the
Divine
Quality
of
our
Souls
;
Great
Nobility
,
without
doubt
!
But
a
Nobleness
,
which
ought
to
cost
dear
to
our
Irregular
Inclinations
,
and
to
all
our
Desires
which
are
contrary
to
Duty
and
Vertue
;
which
ought
to
give
,
as
it
were
,
the
Body
,
and
put
the
Colours
upon
the
Picture
of
the
Divine
Resemblance
which
Nature
Begins
in
Us
,
which
Grace
Perfectionates
,
and
which
Glory
Consummates
:
For
God
cannot
,
and
ought
not
to
imprint
the
Image
of
his
Eternal
,
and
Sovereign
Felicity
,
but
in
our
Souls
,
where-in
,
a
constant
and
perpetual
Vigilance
to
exercise
Mortification
and
Vertue
,
will
have
Copyed
out
,
during
the
whole
Course
of
our
Present
Life
,
his
Eternal
Righteousness
and
Holiness
.
We
are
not
in
the
Present
Life
,
but
to
finish
that
Divine
Resemblance
of
Holiness
and
Vertue
,
which
Nature
hath
rough-drawn
in
us
by
that
love
of
Order
and
of
Duty
,
which
we
call
Conscience
;
That
is
the
Reason
we
ought
to
render
our selves
Subjects
disposed
to
receive
the
happy
Impression
of
the
Sovereign
Felicity
,
which
ought
to
compleat
this
Resemblance
.
The
Scripture
teaches
us
,
That
none
of
us
shall
enter
into
Heaven
,
before
we
be
compared
with
God
,
as
with
an
Original
,
whereof
we
ought
to
be
the
Copies
;
and
it
is
for
that
we
ought
to
be
continually
employed
,
as
St.
Chrysostom
saith
,
To
Exercise
this
Heavenly
Agriculture
of
eradicating
even
the
least
Fibres
,
or
Strings
of
our
Irregular
Covetous
Desire
;
and
to
make
Christian
Vertues
to
rise
,
and
to
grow
in
their
Place
;
whereof
we
have
twice
received
the
Seeds
,
the
one
by
Nature
,
and
the
other
by
Grace
.
God
hath
rough-drawn
the
Table
,
saith
St.
Augustin
;
and
then
he
hath
put
into
our
hands
the
Pencil
and
the
Colours
;
and
he
hath
given
us
all
our
Life-time
to
compleat
and
finish
it
.
We
ought
not
to
lose
one
moment
of
Time
;
He
would
,
that
every
moment
we
should
give
one
stroke
of
the
Pencil
,
and
that
without
ceasing
,
we
put
Colours
upon
Colours
;
That
is
the
Eternal
and
only
Task
,
and
all
the
Employment
of
Life
;
that
is
all
the
Exercise
of
our
sojourning
in
the
Body
:
But
instead
of
finishing
this
Table
,
and
instead
of
culvating
these
precious
Seeds
of
Vertue
,
which
ought
to
form
in
us
the
Divine
Resemblance
,
we
Nip
these
Sacred
and
Divine
Buds
of
Conscience
,
and
of
Grace
;
and
we
commonly
see
in
the
Soul
but
a
Field
,
very
ill
cultivated
,
covered
with
the
Thistles
&
Bryers
or
all
Vices
:
We
expunge
the
rough
Draught
of
the
Table
,
which
God
had
begun
;
and
instead
of
that
excellent
Painting
,
which
he
would
have
seen
finished
in
us
,
he
sees
nothing
but
a
monstrous
and
horrible
Representation
of
all
the
Corruption
of
Devils
formed
from
the
hideous
Assemblage
of
all
Vices
.
It
is
not
easie
to
say
,
with
what
trouble
he
sees
this
Disorder
.
The
Holy
History
teacheth
us
,
That
the
sad
and
deadly
Spectacle
,
which
the
Impure
Souls
did
expose
to
his
Eyes
,
at
the
time
of
the
Deluge
,
made
him
hate
and
detest
his
own
Workmanship
,
which
he
at
first
had
found
so
beautiful
;
for
it
is
said
,
That
he
was
at
first
surprized
with
Love
and
Admiration
,
for
the
Workmanship
which
he
had
begun
:
Vidit
cuncta
quae
fecerat
&
erant
valdè
bona
.
It
teaches
us
,
that
he
Repented
himself
of
having
made
Man
,
and
of
having
given
him
the
Liberty
of
flinging
Durt
and
Ordure
upon
this
rich
and
beautiful
Work
,
upon
which
he
had
imprinted
his
own
Resemblance
and
Visage
:
But
St.
Chrysostom
observes
very
well
,
that
what
he
said
there
,
concerning
the
Inundation
of
Impurity
,
which
obliged
him
to
send
upon
the
Earth
that
Inundation
of
Water
,
whereby
he
drowned
the
World
;
He
saith
it
continually
,
upon
our
Occasion
,
That
it
was
by
reason
of
our
Vices
,
and
our
Covetous
Desires
,
by
which
he
had
effaced
in
us
the
Divine
Resemblance
.
He
could
not
suffer
this
Indignity
,
this
Out-rage
:
He
thundred
in
himself
,
and
meditated
a
just
Vengeance
.
How
terrible
,
and
how
formidable
shall
this
Vengeance
be
?
It
is
from
hence
,
he
will
say
,
in
looking
upon
his
Image
so
Blotted
,
and
Effaced
in
our
Souls
,
and
covered
over
with
the
horrible
Colours
of
all
Vices
.
Is
this
then
,
will
he
say
,
the
fine
Piece
that
thou
hast
finished
?
Is
it
thus
,
that
thou
hast
answered
all
my
Intentions
?
Is
it
then
for
the
making
of
this
fine
Work
,
that
thou
hast
employed
all
thy
Life
?
Look
upon
the
Original
;
compare
these
Lines
with
my
Lines
;
compare
the
Original
with
the
Copy
.
The
Condemnation
of
our
enchanted
Love
of
the
Present
Life
.
God
,
who
do's
not
deny
us
any
good
thing
,
would
not
deny
us
the
Pleasure
of
loving
Life
;
so
far
are
we
(
in
loving
Life
)
from
displeasing
God
,
that
we
cannot
truly
love
Life
,
but
that
we
must
love
God
,
in
whom
is
the
Source
and
Principle
of
Life
essentially
;
so
then
,
it
cannot
be
amiss
to
love
Life
:
But
we
must
not
mistake
our selves
,
and
under
the
Specious
Pretence
of
loving
Life
,
to
love
only
the
Present
Life
.
God
do's
not
forbid
us
absolutely
to
love
the
Present
Life
;
he
commands
us
indeed
to
love
it
in
some
respect
.
We
may
say
,
That
there
is
a
love
of
Life
permitted
,
a
love
of
Life
commanded
,
and
a
love
of
Life
forbidden
.
We
are
commanded
to
love
the
Present
Life
;
in
That
we
are
commanded
to
rest
satisfied
with
our
State
of
Trial
in
our
Body
.
We
ought
not
at
all
to
murmur
at
it
,
or
be
impatient
under
the
Pains
,
or
the
Melancholies
which
accompanie
it
.
We
are
commanded
to
submit
our selves
to
that
Order
of
Providence
,
which
makes
us
pass
thro'
so
difficult
a
Trial
:
And
as
in
the
ancient
Spectacle
of
the
Combats
of
the
Gladiators
,
which
were
shew'd
to
the
People
,
The
Combatants
were
not
permitted
to
go
out
of
the
Amphitheater
,
till
the
Magistrate
,
or
he
that
proposed
the
Price
,
gave
the
Signal
of
the
end
of
the
Combat
,
and
caus'd
the
Gate
of
the
Amphitheater
to
be
open'd
;
so
we
are
not
at
all
permitted
to
hasten
our
Death
,
which
we
ought
to
expect
from
the
hand
of
him
that
hath
put
us
;
into
the
Lists
,
to
whom
it
belongs
to
give
the
the
Signal
of
the
end
of
our
Combat
,
and
to
open
the
Gate
of
the
Amphitheater
;
we
are
then
commanded
to
love
the
Present
Life
in
that
respect
.
We
are
also
permitted
to
enjoy
the
Agreements
,
which
we
there
find
,
as
it
were
,
upon
the
way
;
This
is
That
Love
,
which
is
permitted
us
,
as
we
have
said
;
but
we
are
not
at
all
permitted
to
place
therein
all
our
Heart
,
all
our
Pleasure
,
and
all
our
Happiness
;
for
that
would
be
to
make
it
our
last
End
and
Sovereign
Good
.
We
are
not
at
all
permitted
,
to
love
the
Present
Life
better
than
the
Future
;
For
thus
to
love
the
Present
Life
,
is
a
Love
that
is
criminal
.
It
is
so
very
Criminal
(
that
it
may
be
)
it
is
the
greatest
of
all
the
Disorders
that
our
Hearts
can
fall
into
:
For
to
love
the
Present
Life
,
in
prejudice
to
the
love
and
the
desire
of
the
Future
,
is
the
greatest
of
all
the
Idolatries
that
the
Heart
of
Man
can
commit
;
it
is
to
make
the
Body
and
the
Visible
World
his
God
,
because
this
is
to
make
of
them
his
Sovereign
Good
;
and
we
always
make
that
our
God
,
which
is
our
Sovereign
Good
.
This
sin
of
loving
the
Present
Life
,
was
the
sin
of
Esau
;
The
sin
of
the
Israelites
,
who
perished
in
the
Desert
for
having
despised
the
Land
of
Promise
;
The
sin
of
the
Tribes
,
who
would
not
pass
the
River
Jordan
;
and
in
the
Gospel
,
it
is
the
sin
of
the
wicked
Rich
Man
,
of
the
Prodigal
Son
,
and
of
the
easie
and
happy
ones
of
this
Age
;
upon
whom
falls
the
Curse
of
Jesus
Christ
,
because
they
have
their
Consolation
in
this
World
;
that
is
to
say
,
saith
St.
Chrysostom
,
The
heart
and
affection
to
this
Present
Life
;
a
Disposition
which
is
not
only
criminal
,
by
reason
of
that
kind
of
Idolatry
,
which
we
have
said
it
contains
;
and
by
reason
of
the
Disesteem
,
which
it
makes
of
the
order
of
Gods
eternal
Predestination
,
and
of
the
Subversion
of
his
Designs
:
But
also
,
because
it
is
in
the
Soul
,
as
it
were
the
Foundation
of
Corruption
,
from
whence
are
formed
all
sorts
of
Vices
,
Irregugularities
and
Disorders
,
and
which
produces
naturally
the
grossest
of
Libertinism
and
Atheism
,
saith
Thomas
Aquinas
,
Because
by
reason
of
much
loving
the
Present
Life
,
we
come
(
saith
he
)
to
hate
the
Future
,
and
to
wish
that
there
were
none
at
all
;
and
when
we
are
gone
as
far
as
to
hate
it
,
we
shall
easily
come
not
to
believe
it
at
all
;
and
when
the
Future
Life
is
once
become
a
Fable
,
Divinity
soon
after
will
be
but
a
Chimera
only
.
This
excessive
Love
then
of
the
Present
Life
,
is
a
great
Disorder
and
Irregularity
;
and
this
Irregularity
is
mounted
in
us
,
even
to
the
last
Period
,
and
to
the
highest
Degree
:
I
call
it
a
Love
enchanted
of
the
Present
Life
;
for
it
is
a
Love
of
Charm
and
of
Enchantment
;
It
is
a
Fury
and
a
Rage
,
a
Madness
and
a
Frenzy
of
Love
.
The
Future
Life
allures
us
to
it
by
a
thousand
Charms
;
it
glitters
before
us
,
I
will
not
say
like
a
Sun
,
but
like
an
Immensity
of
Light
,
which
ought
to
carry
as
much
Ardor
into
our
Hearts
,
as
Conviction
into
our
Spirits
;
it
opens
her
Bosom
to
us
,
and
lends
us
an
assisting
Hand
:
Instinct
and
Religion
,
Grace
and
Nature
,
the
Law
and
the
Gospel
,
Heaven
and
Earth
,
all
of
them
shew
our
Future
Life
in
a
happy
Immortality
,
all
sparkling
with
Joys
,
with
Felicities
,
and
with
Glories
:
The
sweet
and
ineffable
Impression
of
Grace
and
the
Holy
Spirit
;
The
lively
sparkles
of
Heavenly
Regeneration
,
which
operate
in
us
by
a
thousand
secret
Incitements
;
The
Example
of
the
truly
Faithful
,
who
groan
without
ceasing
,
with
St.
Paul
,
in
Expectation
of
their
Deliverance
from
their
Bodies
,
and
of
the
manifestation
of
the
Future
Life
,
and
of
the
Glories
of
the
Children
of
God
,
do
sollicite
and
impel
us
,
and
do
call
upon
us
.
The
World
it self
by
its
Contradictions
,
and
the
Present
Life
by
its
Pains
and
its
Disgusts
,
do
render
the
Love
and
the
desire
of
the
Future
Life
necessary
to
us
,
to
comfort
us
under
our
present
Pains
and
Miseries
;
And
yet
notwithstanding
,
we
have
the
deadly
weight
upon
our
heart
,
which
inclines
us
,
and
fixes
us
to
the
Earth
,
and
to
this
miserable
Life
;
we
are
not
able
to
raise
our selves
up
,
to
desire
Celestial
Beauties
,
and
the
Eternal
Delights
;
we
are
more
ready
to
say
,
Let
God
take
care
of
Heaven
for
himself
,
and
let
him
leave
the
Earth
for
us
.
We
see
here
what
sort
of
Creatures
we
are
;
it
is
impossible
to
make
the
least
Ray
or
Spark
of
the
Love
of
the
Future
Life
,
to
enter
into
our
hearts
.
St.
Paul
notwithstanding
,
teaches
us
,
That
the
Present
World
is
but
a
Shadow
of
the
World
to
come
;
and
the
Present
Life
,
upon
that
account
,
cannot
be
but
the
Shadow
of
the
Future
;
that
is
to
say
,
there
is
the
same
difference
between
the
Present
Life
and
the
Future
Life
,
as
there
is
between
a
Body
that
is
all
real
,
and
all
effective
;
and
between
the
Shadow
,
which
is
only
a
void
and
an
empty
Figure
.
All
the
Shadows
here
below
,
that
is
to
say
,
all
the
Joys
,
and
all
the
Felicities
of
this
Life
,
which
are
only
Shadows
here
,
are
in
the
Future
Things
real
:
All
that
is
here
a
Figure
,
is
there
Reality
.
The
Honors
,
the
Pomps
and
the
Glories
,
the
Abundance
,
the
Pleasures
,
are
There
true
Pomps
,
true
Honors
,
true
Glory
,
true
Abundance
,
true
Pleasures
.
Conceive
the
Difference
,
saith
St.
Chrysostom
,
between
the
Shadow
and
the
Sun
;
conceive
how
great
are
the
Beauties
of
that
Planet
,
which
animates
all
the
Beauty
of
the
World
,
above
that
drowsie
Obscurity
,
which
hath
only
a
pure
Nothingness
of
Privation
for
the
Body
,
and
the
Foundation
of
its
Being
;
and
when
you
have
comprehended
that
,
do
not
believe
that
you
have
comprehended
the
advantage
of
the
Future
Life
above
the
Present
Life
.
St.
Paul
said
very
well
,
That
to
die
,
is
gain
;
Mori
lucrum
.
We
gain
without
doubt
;
because
that
instead
of
a
World
of
Shadows
,
of
Figures
,
of
Illusions
of
Vanities
,
of
Dreams
of
pure
Nothings
,
cloath'd
with
the
Painted
Superficies
of
Being
,
or
rather
with
the
simple
and
false
Appearance
,
we
enter
into
the
Possession
of
a
World
,
where
all
is
Real
,
all
Solid
,
all
Effective
,
and
all
Immortal
.
The
Condemnation
of
our
violent
Desires
,
for
the
Establishment
of
our
Present
Fortunes
;
and
of
our
deadly
Indifference
for
the
sort
of
Event
of
our
Eternal
Predestination
,
which
is
decided
in
this
Present
Life
.
We
have
acknowledged
by
the
State
of
Trial
,
in
which
we
have
seen
our
Souls
are
at
present
,
their
uncertain
and
doubtful
State
of
Alternativeness
,
of
the
formidable
coming
of
Eternity
,
in
which
they
ought
to
enter
,
in
going
out
of
Time
,
and
out
of
the
Present
Life
.
We
have
acknowledged
,
that
we
are
here
,
as
it
were
,
suspended
and
ballanced
betwixt
two
Extreams
,
of
two
different
Eternities
;
of
which
,
we
have
the
Lot
to
decide
by
our
Vigilance
,
and
by
our
Application
to
Sanctifie
our selves
,
and
to
prepare
our selves
for
that
Impression
of
Glory
and
Sovereign
Felicity
,
which
God
will
really
give
to
all
those
whom
he
shall
find
prepared
and
disposed
for
it
,
by
a
faithful
and
constant
Co-operation
with
his
Grace
;
and
there
follows
from
thence
,
a
Condemnation
equally
just
and
formidable
,
of
our
violent
Desires
for
our
present
Fortunes
,
and
of
our
brutal
Indifference
for
that
of
Eternity
,
which
we
are
to
make
for
our selves
;
and
for
which
,
we
cannot
rely
and
repose
our selves
upon
any
one
else
.
If
our
Lot
of
Eternity
was
cast
upon
us
,
after
the
manner
as
some
conceive
it
;
if
it
was
a
Destiny
which
ought
to
be
effected
without
us
,
and
if
we
were
only
to
expect
the
Event
,
and
the
infallible
and
inevitable
Execution
of
it
;
there
would
not
be
any
Thing
to
reproach
us
thereupon
;
we
might
in
the
mean
time
,
wholly
employ
our selves
about
our
present
Fortunes
:
But
besides
That
,
even
then
when
God
hath
a
particular
Cause
in
the
Predestination
of
some
few
,
and
that
he
Charges
himself
with
the
success
of
their
Salvation
,
which
I
believe
he
do's
for
a
certain
number
;
he
do's
not
at
all
save
even
these
Priviledged
Persons
without
their
Co-operation
.
It
is
certain
,
That
in
regard
to
the
generality
of
Men
,
he
do's
not
concur
to
their
Predestination
and
their
Salvation
,
but
as
Universal
Cause
;
and
that
the
Success
of
it
is
left
to
the
Vigilance
of
every
one
.
Thus
our
Souls
do
themselves
before-hand
,
decide
by
the
good
or
ill
usage
of
Time
,
of
the
Present
Life
,
and
of
Grace
,
the
Alternativeness
of
the
Immutable
State
of
Happiness
or
Unhappiness
,
in
which
they
are
to
be
fixed
and
established
when
they
depart
hence
.
Thus
It
is
certain
,
That
all
the
Occupations
,
all
the
Designs
,
and
all
the
Enterprizes
of
Men
,
which
have
not
for
their
End
,
the
great
Object
of
that
building
of
our
House
of
Eternity
,
which
the
Scripture
frequently
mentions
,
which
we
ought
to
be
building
every
moment
of
this
Present
Life
,
as
it
were
,
by
so
many
Stones
that
we
are
to
raise
one
upon
another
,
to
the
end
,
that
our
Souls
may
find
their
Habitations
ready
prepared
.
It
is
certain
(
once
again
)
That
all
our
Occupations
,
all
our
Cares
,
all
our
violent
Desires
,
all
our
Designs
,
and
all
our
Enterprizes
,
are
things
not
only
vain
and
unprofitable
,
but
foolish
,
furious
and
frenetic
.
Our
Souls
ought
to
enter
into
a
State
of
Everlasting
Happiness
,
or
Everlasting
Misery
;
they
are
to
enter
into
the
fixt
and
immortal
Order
of
the
Love
,
or
of
the
Hatred
of
God
:
After
the
Expiration
of
the
short
Time
and
Account
of
their
Trial
,
They
are
to
receive
(
saith
St.
Paul
)
accordingly
as
they
have
believed
,
and
governed
themselves
in
the
Body
;
accordingly
as
they
have
heap'd
up
a
Treasure
of
Anger
,
or
a
Treasure
of
Love
;
the
Price
of
their
happy
Eternity
,
or
the
Pain
of
their
Eternal
Unhappiness
:
It
is
their
part
to
decide
this
Lot
;
They
are
suspended
and
ballanced
betwixt
the
two
affrighting
Extremeties
;
Every
moment
of
the
Present
Life
,
enters
into
one
or
other
of
these
two
Extremities
,
and
can
thereby
decide
and
determin
the
Event
thereof
;
But
instead
of
seriously
thinking
upon
so
great
an
Interest
,
we
heap
up
Wind
,
we
make
Spiders-Webs
,
we
build
up
Edifices
,
which
are
to
bury
us
under
their
Ruins
.
We
give
splendid
Names
and
specious
Titles
to
this
Vanity
and
this
Frenzy
;
we
call
it
,
To
extend
the
Limits
of
an
Empire
;
to
be
Masters
of
the
World
;
to
make
a
great
and
puissant
Fortune
;
to
raise
a
stately
Structure
,
and
to
Establish
a
mighty
Family
;
to
possess
the
chief
Ranck
of
Nobility
,
to
make
a
fair
Way
to
Advancement
,
to
be
Exalted
to
be
Governours
,
to
leave
a
raised
and
setled
Posterity
,
a
thousand
fine
Names
,
but
Names
only
,
Shadows
and
Illusions
,
Chymera's
and
Visions
,
and
true
Ruins
and
Miseries
!
Can
you
call
this
the
Building
of
a
famous
Structure
,
and
a
mighty
Fortune
,
to
attain
great
Credit
,
and
vast
Riches
;
and
yet
for
all
that
,
to
be
buried
three
days
after
in
a
Grave
,
and
remain
eternally
Poor
and
Naked
,
Hungry
and
Starved
,
torn
to
pieces
by
Despairs
,
and
throughly
pierced
with
Torments
?
Can
you
call
this
Advancement
and
Preferment
?
Can
you
call
it
Elevation
and
Fortune
to
find
at
the
going
out
of
this
Life
,
which
is
so
short
and
so
uncertain
,
a
so
affrighting
Horror
of
a
vast
and
infinite
Solitude
,
a
sad
Desart
of
Universal
Privation
and
Misery
;
and
in
the
midst
of
the
Horror
of
this
Immensity
of
Nothingness
,
an
Immensity
of
Power
and
Wrath
armed
against
You
!
A
terrible
and
implacable
God
,
Who
regarding
his
Eternity
as
his
Foundation
and
his
Riches
,
as
Tertullian
saith
,
and
as
a
Foundation
which
he
would
make
to
advance
his
Glory
,
in
all
the
moments
of
Time
which
he
gives
us
,
and
which
are
as
so
many
Portions
which
he
requires
of
us
,
is
render'd
an
inflexible
and
an
inexorable
Avenger
of
the
loss
and
dissipation
which
we
make
thereof
,
in
following
those
Visions
and
Chimera's
of
Fortune
!
After
all
this
,
Labor
,
you
vain
and
ambitious
Men
;
Labor
to
make
to
your selves
an
uncomfortable
and
an
eternal
Despair
;
Labor
to
leave
here
behind
you
a
Great
Name
;
and
to
find
in
the
New
World
(
wherein
you
are
to
enter
so
quickly
,
and
wherein
you
are
to
stay
so
long
)
a
misery
without
end
,
and
without
bounds
.
Labor
to
leave
your
Children
,
goodly
Houses
and
fair
Palaces
,
and
not
find
where
to
Lodg
your selves
in
this
New
Country
,
where
you
are
to
Inhabit
always
.
Labor
to
leave
them
vast
Riches
,
and
to
carry
along
with
you
,
your
poor
,
naked
,
empty
Souls
murdred
with
Sins
,
and
torn
in
pieces
with
Remorse
,
transpierced
with
Regrets
,
having
nothing
at
all
for
a
Foundation
,
but
that
infinite
heap
of
Wrath
and
Vengeance
,
which
they
have
amassed
to
themselves
,
by
all
the
Cares
and
violent
Desires
of
raising
their
Families
and
their
Fortunes
.
Do
you
believe
that
the
eternal
Despair
of
a
Soul
,
which
the
Chimera
of
Fortune
,
which
the
Fury
of
Ambition
,
which
the
Vanity
of
the
Court
have
possessed
during
all
the
Present
Life
,
will
be
much
comforted
by
the
Settlement
which
it
hath
left
his
Children
?
I
do
not
know
what
you
think
of
it
,
but
it
is
certain
,
That
whether
God
let
him
see
or
no
the
State
of
his
Family
;
whether
his
Children
have
any
true
acknowledgment
or
no
for
his
Memory
,
which
is
so
doubtful
,
and
so
uncertain
;
whether
they
maintain
,
or
waste
what
He
had
raised
them
to
;
it
cannot
be
for
that
Soul
,
but
an
Eternal
Subject
of
Regret
,
of
Repentance
and
of
Remorse
.
This
poor
Father
burns
,
and
his
Children
enjoy
the
Fruit
of
his
eternal
Misery
;
They
possess
his
great
Estate
,
his
fine
Houses
,
his
great
Revenue
,
whilst
He
suffers
the
Despair
and
the
Punishment
of
them
.
O
the
Fury
of
our
Ambition
!
O
the
Blindness
of
our
Passions
!
O
the
Impertinence
of
our
violent
Transports
!
Let
us
make
a
good
use
,
Let
us
make
a
good
use
of
the
Knowledge
which
we
have
of
the
Immutable
State
of
Misery
,
or
of
Felicity
,
into
which
we
are
to
pass
,
when
we
are
to
go
out
of
this
Life
.
Let
us
undeceive
our selves
,
and
disabuse
our selves
from
all
our
care
after
Greatness
and
Temporal
Fortune
,
and
think
only
of
making
for
our selves
a
Grandeur
and
a
Fortune
which
will
be
Eternal
.
FINIS
.