JOHN
iv
.
24.
God
is
a
Spirit
—
THE
Occasion
of
these
words
was
this
:
Our
Blessed
Lord
,
in
his
way
into
Galilee
,
passed
through
Sychar
,
a
City
of
Samaria
,
near
to
which
was
the
famous
Well
of
the
Patriarch
Jacob
.
To
this
Well
our
Saviour
went
to
refresh
himself
on
his
Journey
;
and
as
he
always
made
it
his
business
to
be
doing
Good
,
took
occasion
from
a
Woman's
coming
to
draw
Water
,
to
discourse
with
her
about
the
Business
of
his
Mission
.
By
way
of
Introduction
to
which
,
He
first
gives
her
some
Proofs
of
his
being
endowed
with
a
Super-natural
Knowledge
From
whence
she
justly
concluding
Him
to
be
a
Prophet
,
or
a
Person
enrich'd
with
Divine
and
Extraordinary
Gifts
and
Qualifications
;
she
ask'd
Him
concerning
one
great
Point
that
had
been
long
in
dispute
between
the
Samaritans
and
the
Jews
,
(
i.e.
)
about
the
true
Place
for
Religious
Worship
.
The
Jews
rightly
asserted
Jerusalem
to
be
the
Place
where
Men
ought
to
Worship
.
The
Samaritans
contended
,
that
it
ought
to
be
with
them
,
at
Shiloh
,
in
Mount
Ephraim
,
where
the
Ark
and
Tabernacle
were
placed
long
before
the
building
of
the
Temple
at
Jerusalem
,
and
where
also
the
Patriarchs
,
before
the
Law
,
did
use
to
sacrifice
to
,
and
worship
God
.
They
pretended
also
to
be
the
true
Successors
of
Jacob
,
and
of
the
Ancient
Patriarchs
,
and
consequently
,
that
their
Place
of
Worship
had
the
greatest
Support
from
Antiquity
.
This
Pretence
was
an
Umbrage
to
that
Temple
that
they
set
up
in
Mount
Gerizim
(
in
the
time
of
Darius
)
in
opposition
to
that
at
Jerusalem
,
Joseph
.
Antiquit
.
l.
11.
c
.
8.
and
which
they
supposed
to
give
an
Holiness
to
that
Mountain
,
even
after
the
Temple
was
destroyed
.
And
the
Samaritan
Version
of
the
Pentateuch
hath
plainly
falsified
the
Text
of
Moses
,
in
Deut.
xxvii
.
4.
by
substituting
Mount
Gerizim
instead
of
Mount
Ebal
,
in
order
to
gain
some
Honour
to
this
Celebrated
Place
.
But
notwithstanding
all
these
mighty
Pretensions
,
the
Samaritans
were
perfectly
in
the
wrong
.
The
Ancient
Pedigree
that
they
boasted
so
much
of
,
was
wholly
false
and
precarious
.
For
they
were
,
in
reality
,
only
the
Successors
of
some
Assyrians
,
who
were
planted
in
the
Cities
of
Samaria
by
Salmaneser
,
when
he
carry'd
the
Tribe
of
Ephraim
Captive
into
Assyria
;
as
you
may
read
at
large
,
2
King
.
xxvi
.
24.
This
therefore
being
the
true
State
of
the
Case
between
the
Jews
and
the
Samaritans
;
our
Saviour's
Answer
to
the
Woman
was
,
That
the
Jews
were
in
the
right
,
because
they
worshipped
the
True
God
,
and
that
too
in
such
a
manner
as
was
agreeable
to
that
Revelation
God
had
given
them
of
his
Will
:
We
know
what
we
worship
—
But
the
Samaritans
were
doubly
mistaken
,
both
as
to
the
Object
,
and
as
to
the
Place
of
their
Worship
.
They
,
He
tells
her
,
worshipped
they
knew
not
what
.
In
which
,
it
seems
probable
,
that
he
may
allude
to
what
is
said
of
their
Ancestors
the
Assyrians
in
the
Place
before
mentioned
,
2
King
.
xvii
.
26.
(
viz.
)
That
they
worshipped
the
God
of
the
Land
.
That
is
,
They
blindly
paid
their
Devotion
to
the
God
of
their
New
Country
,
without
having
any
true
and
real
Knowledge
of
him
:
But
along
with
him
,
they
worshipped
their
own
Assyrian
Deities
too
;
such
as
Succoth-Benoth
,
Ashima-Nergal
,
and
the
like
.
Our
Saviour
tells
this
Woman
also
,
That
a
Time
of
Reformation
was
now
at
hand
,
when
the
Worship
of
God
should
not
be
confined
either
to
Jerusalem
,
or
Mount
Gerizim
;
and
that
a
more
pure
and
Spiritual
manner
of
Worship
should
be
established
;
one
that
was
not
embarrass'd
with
so
vast
a
number
of
External
Rites
and
Ceremonies
,
but
one
more
suitable
to
the
Nature
of
God
,
and
to
the
Improved
Sentiments
of
Mankind
:
for
God
,
saith
he
,
is
a
Spirit
;
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
Truth
.
This
seems
to
be
the
Occasion
and
Connexion
of
these
words
:
which
having
briefly
shewed
you
,
I
proceed
now
to
speak
to
the
words
themselves
,
God
is
a
Spirit
.
By
which
Terms
,
God
and
Spirit
,
thus
connected
together
,
we
understand
an
Infinite
Being
,
most
Wise
and
Powerful
,
containing
in
Himself
all
possible
Perfection
,
without
being
subject
to
any
of
those
Defects
and
Limitations
which
we
plainly
discover
in
Material
Beings
.
And
after
this
manner
the
Holy
Scriptures
do
describe
God
Almighty
to
us
;
they
attribute
such
Perfections
and
Qualifications
to
Him
,
as
we
can
have
no
possible
Idea
of
,
as
belonging
to
Matter
.
Body
or
Matter
is
a
Sluggish
,
Insensible
,
Passive
and
Unintelligent
Thing
,
not
possibly
able
to
move
of
it self
,
or
to
act
or
perform
any
thing
by
its
own
Power
;
but
all
the
Motion
and
Activity
that
it
hath
,
comes
to
it
by
Communication
from
something
that
is
without
it
,
or
distinct
from
it
.
But
all
Power
,
both
in
Heaven
and
Earth
,
is
the
Lords
:
In
his
Hands
are
Power
and
Might
:
with
Him
is
Wisdom
and
Strength
,
he
hath
Counsel
and
Understanding
.
He
made
all
Things
;
He
stretcheth
forth
the
Heavens
alone
,
and
spreadeth
abroad
the
Earth
by
himself
.
There
is
none
like
to
Him
,
who
created
and
maintaineth
all
things
,
and
in
whom
all
Things
Live
,
and
Move
,
and
have
their
Being
1
Chron
.
29.11
,
12.
Job
12.9
,
&c.
Isa
.
44.24
,
&c.
Acts
17.24
,
25
,
&c.
.
The
Form
and
Fashion
of
all
Material
Things
,
we
see
,
is
continually
flitting
and
changing
,
and
there
is
nothing
among
them
of
any
constant
and
lasting
duration
.
But
God
is
Immutable
and
Eternal
,
the
same
Testerday
,
to
Day
,
and
for
ever
;
He
was
,
and
is
,
and
is
to
come
,
and
with
him
is
no
variableness
,
neither
shadow
of
Turning
Rev.
4.8
.
Jam
.
1.17
.
Deut
.
33.27
.
.
Material
Beings
are
all
limited
and
imperfect
as
to
their
Extent
.
The
Place
they
are
in
confines
and
circumscribes
them
;
Nothing
else
can
be
there
with
them
,
nor
they
themselves
any
where
else
.
But
the
Heaven
of
Heavens
cannot
contain
God
,
which
yet
he
more
than
fills
with
his
Presence
:
which
Presence
no
one
can
flee
or
hide
himself
from
:
He
is
the
searcher
even
of
our
hearts
,
and
knoweth
the
most
secret
thoughts
of
Men
.
There
is
no
Creature
that
is
not
manifest
in
his
sight
,
but
all
things
are
Naked
and
open
before
him
2
Chron
.
6.18
.
Jer
.
23.24
.
Jer
.
17.10
.
&
20.12
.
.
This
and
such
like
is
the
Account
that
the
Sacred
Scripture
gives
of
God
,
which
is
plainly
Inconsistent
with
his
being
Material
or
Corporeal
:
and
therefore
it
calls
him
in
the
words
of
my
Text
a
Spirit
,
a
Divine
,
most
Excellent
and
Perfect
Being
,
that
discovers
himself
to
our
Reason
and
Understanding
,
but
cannot
possibly
do
so
to
our
Senses
;
for
him
no
Eye
hath
seen
nor
can
see
;
he
is
Invisible
,
he
is
a
Spirit
.
But
here
the
Atheist
thinks
he
hath
a
sufficient
Ground
for
insuperable
Objections
;
Here
his
Philosophy
is
called
in
to
his
Assistance
;
and
by
the
Strength
of
that
,
he
will
undertake
to
maintain
,
that
there
is
not
,
nor
cannot
be
any
such
thing
as
a
Spirit
,
(
i.e.
)
Any
Incorporeal
or
Immaterial
Being
or
Substance
.
And
therefore
since
the
Sacred
Scripture
and
Divines
do
describe
the
Deity
after
this
absurd
and
impossible
manner
,
't
is
a
good
Argument
(
say
they
)
that
there
is
no
such
Being
at
all
:
For
when
Men
pretend
to
Describe
God
after
such
a
manner
as
is
Nonsensical
,
Unintelligible
and
Impossible
,
(
and
yet
say
,
that
theirs
is
the
only
right
way
of
Speaking
of
him
)
:
When
Men
attribute
such
a
manner
of
Existence
to
him
,
as
we
know
is
contradictory
to
the
Nature
of
Things
;
we
have
then
just
Ground
to
disbelieve
all
that
they
advance
,
in
defence
of
so
ridiculous
and
absurd
a
Notion
,
and
consequently
to
conclude
that
there
is
no
God
at
all
.
And
hence
we
see
these
Men
raise
another
Great
Objection
against
the
Being
of
a
God
,
viz.
That
his
Nature
is
so
Described
as
to
be
Unintelligible
and
Nonsense
.
Which
I
shall
now
therefore
endeavour
to
Refute
.
And
in
Order
to
shew
the
Groundlesness
and
Invalidity
of
this
Objection
,
I
shall
in
pursuance
of
my
former
Method
:
-
I.
Give
you
the
sense
of
the
Modern
and
Ancient
Atheists
on
this
Point
.
And
then
,
-
II
.
Endeavour
to
Refute
what
they
Advance
,
and
shew
how
Unreasonable
it
is
to
build
Atheism
and
Infidelity
on
so
weak
and
invalid
a
Foundation
.
And
,
1.
I
shall
give
you
the
Modern
and
Ancient
Atheists
Sense
on
this
Point
.
Mr.
Hobbs
,
that
lofty
Pretender
to
Philosophy
,
declares
that
to
say
there
is
any
Immaterial
Substance
,
is
not
so
much
an
Error
,
as
it
is
Nonsense
;
't
is
using
an
Insignificant
word
,
whereby
we
conceive
nothing
but
the
Sound
Leviath
.
p.
19.
.
And
in
his
Kingdom
of
Darkness
,
where
he
undertakes
to
correct
the
University
Learning
,
he
is
very
Angry
with
Aristotle's
Metaphysicks
,
because
it
brought
in
,
as
he
saith
(
tho'
falsly
,
as
I
shall
prove
hereafter
)
the
Doctrine
or
Notion
of
Separated
Essences
,
and
also
of
Immateriality
and
Incorporeity
;
for
what
is
not
Corporeal
,
he
saith
,
is
Nothing
,
and
consequently
no
where
.
And
this
he
undertakes
to
prove
from
a
Passage
which
he
seems
to
have
borrowed
from
Ocellus
Lucanus
,
tho'
without
naming
him
;
and
which
,
tho'
it
be
a
poor
Sophism
,
and
much
worse
than
those
he
is
condemning
;
yet
he
boldly
lays
it
down
as
a
Demonstration
.
The
Universe
,
saith
he
,
is
Corporeal
,
that
is
to
say
Body
,
and
hath
the
Dimensions
of
Magnitude
,
namely
,
length
,
breadth
,
and
depth
;
also
every
Part
of
Body
is
Body
;
and
consequently
every
Part
of
the
Universe
is
Body
,
and
that
which
is
not
Body
is
no
Part
of
the
Universe
.
And
because
the
Universe
is
all
,
that
which
is
no
Part
of
the
Universe
is
Nothing
,
and
consequently
no
where
Leviath
.
p.
371.
207.
.
In
another
place
he
saith
,
That
no
Man
can
conceive
any
thing
but
he
must
conceive
it
in
some
place
,
of
some
Determinate
Magnitude
,
and
as
that
which
may
be
divided
into
Parts
Leviath
.
p.
11.
.
And
again
,
p.
17.
and
207.
he
tells
us
,
That
an
Incorporeal
Substance
is
a
Contradictory
and
Inconsistent
Name
;
't
is
all
one
as
if
a
Man
should
say
,
an
Incorporeal
Body
;
which
words
when
they
are
joined
together
,
do
destroy
one
another
;
and
therefore
Body
and
Substance
are
all
one
Leviath
.
p.
17.
207.
.
Elsewhere
he
tells
us
,
That
the
proper
Signification
of
the
word
Spirit
in
common
speech
,
is
either
a
subtile
,
fluid
and
invisible
Body
,
or
else
a
Ghost
or
other
Idle
Phantasm
of
our
Imagination
Leviath
.
p.
208.
,
and
a
little
after
he
asserts
,
that
to
Men
that
understand
the
meaning
of
the
words
Substance
and
Incorporeal
,
they
imply
a
Contradiction
;
and
that
to
say
an
Angel
or
Spirit
is
an
Incorporeal
Substance
,
is
to
say
in
effect
there
is
no
Angel
nor
Spirit
Leviath
.
p.
214.
.
And
this
Notion
he
defends
in
his
Answer
to
Bishop
Bramhall's
Book
written
against
his
Leviathan
;
and
perseveres
in
asserting
that
God
himself
is
a
Most
Pure
simple
and
corporeal
Spirit
;
and
he
defines
a
Spirit
in
General
to
be
a
thin
,
fluid
,
transparent
and
invisible
Body
Answer
to
Bishop
Bramhall
,
p.
31
,
36.
.
Thus
also
Spinoza
,
in
his
Opera
Posthuma
,
p.
13.
determines
Extended
Substance
(
that
is
Body
)
to
be
one
of
the
Infinite
Attributes
of
the
Deity
,
and
this
he
undertakes
to
demonstrate
from
hence
;
that
there
is
not
(
as
he
saith
)
any
Other
Substance
but
God
;
and
who
consequently
is
a
Corporeal
,
as
well
as
a
Cogitative
Being
.
Deus
est
res
extensa
Ethices
Pars
2.
Prop
.
2.
p.
42.
.
This
,
you
perceive
,
is
the
plain
sense
of
these
Writers
,
That
there
is
no
other
Substance
but
Body
;
and
consequently
to
talk
of
a
Spirit
or
an
Incorporeal
Substance
,
is
to
them
perfect
Nonsense
and
Contradiction
.
But
tho'
this
be
their
Opinion
and
Assertion
,
yet
they
did
not
Invent
it
,
nor
first
find
it
out
:
they
are
as
far
from
being
Originals
in
this
,
as
in
other
things
;
for
herein
they
do
but
Copy
the
Sentiments
of
the
Ancient
Atheists
,
and
tread
exactly
in
their
Steps
.
That
there
was
nothing
but
Body
in
the
World
,
was
long
ago
the
Assertion
of
such
unthinking
Men
as
our
Modern
Atheists
are
.
Plato
tells
us
,
That
there
were
some
in
his
Time
,
who
asserted
nothing
to
be
Substance
but
what
they
could
feel
,
and
which
would
resist
their
Touch
:
and
these
Men
affirmed
Body
and
Substance
to
be
the
same
thing
;
and
what
they
were
not
able
to
lay
hold
of
,
and
to
grasp
with
their
Hands
,
they
said
was
really
nothing
at
all
.
And
if
any
one
happened
to
talk
with
them
about
any
thing
that
was
not
Body
,
they
would
ridicule
and
despise
him
,
and
not
hear
a
word
more
that
he
should
say
{αβγδ}
.
—
{αβγδ}
.
—
{αβγδ}
.
Sophist
.
p.
172.
Ficin
.
.
Aristotle
acquaints
us
,
That
just
such
were
the
Atheistical
Principles
of
his
Contemporaries
.
They
affirm
(
saith
he
)
Matter
or
Body
to
be
the
only
Substance
,
and
that
all
other
things
are
only
Passions
and
Affections
of
it
.
And
in
another
place
,
he
saith
,
that
these
Men
asserted
all
things
to
be
one
;
That
there
is
but
one
Nature
only
,
which
is
the
Matter
of
all
Things
,
and
this
is
Corporeal
,
and
hath
magnitude
{αβγδ}
.
—
{αβγδ}
.
Metaph
.
l.
1.
c
.
7.
.
And
this
was
long
before
the
Opinion
also
of
Leucippus
and
Democritus
.
Epicurus
argues
against
Plato
,
that
there
can
be
no
Incorporeal
Deity
;
not
only
because
no
Man
can
frame
a
conception
of
an
Incorporeal
Substance
,
but
also
because
whatever
is
Incorporeal
,
must
needs
want
Sense
,
and
Prudence
and
Pleasure
;
all
which
things
are
included
in
the
Notion
of
God
:
And
therefore
an
Incorporeal
Deity
,
saith
he
,
is
a
Contradiction
Dr.
Cudw
.
Intel
.
Syst
.
p.
20.
.
And
his
Followers
,
as
appears
by
Lucretius
,
continued
in
the
same
Opinion
,
that
there
is
no
other
Substance
in
Nature
but
Body
Praeterea
nihil
est
quod
possis
dicere
ab
omni
Corpore
sejunctum
,
&c.
Lib
.
1.
v.
431.
;
and
they
had
no
Notion
of
any
Incorporeal
thing
,
but
their
Vacuum
or
Empty
space
,
which
was
really
nothing
at
all
.
Sextus
Empiricus
tells
us
,
that
all
the
Epicureans
,
and
some
of
the
Stoicks
,
as
Basileides
in
particular
,
maintained
{αβγδ}
,
that
there
was
nothing
Incorporeal
or
Immaterial
Adv.
Math
.
p.
267.
.
By
these
Testimonies
we
see
plainly
,
that
the
Modern
Atheists
transcribe
the
Ancient
Opinions
exactly
,
and
have
been
able
to
add
very
little
to
them
.
And
the
Notion
that
Mr.
Hobbs
seems
so
fond
of
,
and
which
he
would
fain
set
up
as
his
own
Discovery
,
That
a
Spirit
is
nothing
but
a
Thin
fluid
and
transparent
Body
:
seems
to
me
to
be
plainly
taken
from
the
{αβγδ}
,
which
Aristotle
tells
us
,
was
the
Definition
that
some
then
gave
of
a
Spirit
,
or
the
Soul
of
Man
.
And
thus
having
truly
stated
the
Case
,
and
shewed
you
what
the
Sentiments
of
the
Ancient
and
Modern
Atheists
were
and
are
,
as
to
the
Matter
before
us
.
I
shall
now
proceed
to
Examine
by
what
Reasons
and
Arguments
they
endeavour
to
support
their
Assertion
,
That
there
is
no
such
thing
as
any
Incorporeal
Substance
,
but
that
whatever
really
is
,
is
Body
.
And
here
I
find
their
main
and
chief
Argument
to
be
This
;
that
an
Immaterial
Substance
is
an
Unconceivable
Thing
:
't
is
what
no
Man
can
possibly
have
any
notion
or
conception
of
;
't
is
a
perfect
contradiction
in
Terms
,
and
consequently
Nonsense
and
Impossible
.
This
is
every
where
almost
the
Language
of
Mr.
Hobbs
,
as
I
have
before
observed
.
He
also
pretends
to
discover
the
{αβγδ}
,
the
true
Cause
of
this
Fiction
about
Immaterial
Substances
.
The
Notion
,
he
tells
us
,
took
its
rise
from
the
Abuse
of
abstracted
Words
,
and
such-like
Metaphysical
and
Scholastical
Terms
,
which
some
have
fansied
as
real
Entities
separated
and
distinct
from
the
Subject
,
or
Matter
,
of
which
they
are
Attributes
or
Qualities
only
.
Thus
for
Instance
,
because
we
can
consider
Thinking
or
a
Reasoning
Power
alone
by
it self
,
and
distinct
from
Body
;
therefore
some
have
been
so
foolish
as
to
conclude
that
it
is
not
the
Action
or
Accident
of
that
Body
in
which
it
is
,
but
a
real
Substance
by
it self
.
And
't
is
upon
this
Account
,
that
Leviath
.
p.
373.
when
a
Man
is
dead
and
buried
,
they
will
say
,
his
Soul
(
that
is
,
his
Life
)
can
walk
separated
from
the
Body
,
and
is
seen
by
Night
among
the
Graves
,
whereas
Life
is
only
a
Name
of
Nothing
,
p.
372.
and
the
Soul
or
Mind
of
Man
is
in
reality
Nothing
else
but
the
result
of
Motion
in
the
Organical
Parts
of
his
Body
Leviath
.
p.
190.
&
De
Cive
C
15.
§.
14.
And
in
another
place
,
he
saith
,
Mens
nihil
aliud
est
praeterquam
motus
in
quibusdam
partibus
corporis
Organici
.
.
't
is
like
the
forms
and
qualities
of
Other
things
,
depending
purely
on
the
Mechanism
,
Modification
,
and
Motion
of
the
Parts
of
Matter
,
according
as
it
happens
to
be
variously
disposed
,
figured
and
agitated
;
and
consequently
it
can
be
nothing
at
all
distinct
from
that
Body
whose
Form
or
Quality
it
is
.
And
this
Soul
or
Mind
,
or
any
other
Faculty
or
Quality
in
Man
,
coming
once
to
be
conceived
as
a
thing
distinct
from
the
Body
,
and
being
Invisible
and
Insensible
,
hath
been
called
by
such
Names
as
we
use
to
give
to
fine
Subtile
and
aereal
Bodies
.
Such
as
{αβγδ}
,
Spiritus
,
and
the
like
:
which
do
properly
signifie
the
Wind
,
or
,
which
is
near
akin
to
it
,
the
Breath
of
Man
Leviath
.
p.
207
,
208.
.
And
so
Mr.
Hobbs
tells
us
,
that
in
order
to
express
our
greater
honour
of
God
,
the
name
of
Spirit
hath
been
given
to
him
likewise
,
as
better
expressing
to
vulgar
Apprehensions
his
fine
aereal
and
Subtile
Nature
,
than
the
grosser
word
of
Body
.
But
however
,
Philosophers
and
Men
of
sense
must
take
care
,
and
not
be
imposed
upon
by
insignificant
words
,
so
far
as
to
imagine
there
can
in
reality
be
any
such
thing
as
an
Incorporeal
Substance
:
for
that
is
,
when
throughly
considered
,
an
absolute
Contradiction
and
Nonsense
.
't
is
nothing
but
an
empty
Name
,
with
which
some
poor
Wretches
are
frighted
,
as
the
Birds
are
from
the
Corn
by
an
empty
Doublet
,
a
Hat
and
a
Crooked
Stick
Leviath
.
p.
373.
;
as
he
is
pleased
to
express
himself
.
And
this
is
the
summ
of
what
this
mighty
Philosopher
advances
against
Immaterial
Substances
.
Spinoza
is
the
only
Man
besides
,
which
I
have
met
with
,
that
aims
at
disproving
the
Existence
of
Incorporeal
Beings
:
Which
in
his
Opera
posthuma
he
pretends
demonstratively
to
do
.
But
his
chief
and
indeed
only
Argument
is
this
(
as
I
hinted
before
)
that
there
is
but
one
only
Substance
in
the
World
,
and
That
is
God
.
Matter
or
Body
he
asserts
to
be
one
of
the
Attributes
of
this
Substance
,
or
the
Mode
by
which
God
is
considered
as
Res
extensa
;
from
whence
he
concludes
,
that
there
can
be
no
Substance
but
what
is
corporeal
,
because
Body
is
an
Essential
Property
of
his
one
only
Substance
,
the
Divine
Nature
.
The
Precariousness
of
which
Obscure
and
Metaphysical
way
of
Arguing
,
I
shall
plainly
shew
below
.
And
,
Thus
having
given
you
the
sum
,
of
what
these
Writers
advance
against
the
Doctrine
of
Incorporeal
Substances
,
I
shall
next
proceed
to
Refute
it
,
and
to
shew
you
how
weak
and
inconclusive
their
Arguments
and
Objections
are
.
In
order
to
which
,
I
say
,
In
the
First
place
,
1.
That
't
is
a
very
precarious
and
groundless
way
of
arguing
,
to
deny
the
Existence
of
any
thing
only
from
our
particular
Apprehensions
and
Conceptions
not
being
able
to
master
it
.
For
it
will
not
in
the
least
follow
,
that
there
can
be
no
such
thing
as
an
Incorporeal
Substance
or
a
Spirit
,
because
some
few
Men
pretend
that
they
cannot
conceive
how
any
such
thing
can
possibly
be
.
And
I
have
already
shewed
,
See
my
Second
Sermon
.
that
we
have
very
just
reason
to
allow
the
truth
of
,
and
to
be
satisfied
of
the
Existence
of
many
things
,
whose
Nature
neither
we
,
nor
perhaps
any
one
else
,
can
fully
Understand
and
Comprehend
.
These
Gentlemen
pretend
that
they
cannot
conceive
or
have
any
Idea
of
an
Incorporeal
Substance
.
But
yet
they
think
,
I
suppose
,
that
they
have
a
clear
Idaea
and
Conception
of
Body
.
Tho'
should
you
put
them
to
describe
it
,
they
would
be
very
much
at
a
loss
.
For
as
one
hath
well
observed
,
(
Mr.
Lock
in
his
Essay
of
Humane
Understanding
,
Book
2.
c
.
23.
)
if
we
carefully
examine
our
Idea
of
Substance
,
we
shall
find
that
it
is
a
kind
of
complex
one
,
consisting
as
it
were
of
several
Idea's
coexisting
together
:
which
because
we
are
apt
to
conceive
as
one
thing
,
we
give
it
the
General
Name
of
Substance
:
as
imagining
that
word
to
express
something
,
tho'
in
reality
we
know
not
what
,
which
is
the
support
of
these
Accidents
or
Qualities
which
occasion
the
Idea's
we
have
in
our
Minds
of
it
.
Let
us
therefore
take
any
corporeal
Substance
,
as
suppose
Gold
;
and
inquire
in
our
Mind
what
is
that
Support
,
Substratum
or
Substance
,
in
which
the
Accidents
of
Yellowness
,
great
Specifick
Weight
,
and
strange
Ductility
under
the
Hammer
do
inhere
;
all
which
concurr
to
give
us
that
complex
Idea
which
we
have
of
Gold
;
Shall
we
not
find
our
selves
put
to
it
how
to
conceive
,
or
to
have
a
clear
Idea
of
this
?
If
we
should
say
that
the
subject
of
these
Properties
are
the
solid
extended
Parts
;
we
shall
not
be
much
the
nearer
Satisfaction
:
for
our
Mind
will
be
inquisitive
agen
what
is
the
Support
or
Subject
of
that
Extension
and
Impenetrability
.
We
may
say
,
indeed
,
that
't
is
the
Substance
it self
:
which
is
a
word
that
we
use
,
and
implies
something
or
other
that
is
the
Support
of
these
Properties
,
but
what
that
is
,
we
have
,
I
think
,
no
clear
and
certain
Idea
.
When
yet
we
have
clear
and
distinct
Conceptions
enough
of
these
Properties
which
we
find
in
this
Body
,
and
from
whence
we
pronounce
it
to
be
Gold
.
So
if
on
the
other
hand
we
take
any
Incorporeal
Substance
,
as
suppose
the
Mind
or
Soul
of
Man
;
and
enquire
what
is
the
true
Support
of
that
Self-moving
Power
,
that
Reasoning
and
Cogitative
Faculty
,
and
that
Liberty
or
Freedom
of
Action
which
we
plainly
perceive
to
be
inherent
in
it
:
we
shall
indeed
be
at
a
loss
,
but
yet
no
more
than
we
were
before
in
reference
to
Gold
.
For
as
from
considering
the
Properties
peculiar
to
that
Body
,
we
were
satisfied
that
they
must
be
inherent
in
something
,
tho'
how
or
in
what
,
we
have
no
clear
Idea
;
so
when
we
consider
Life
,
Cogitation
and
Spontaneous
Motion
in
our
Soul
,
we
know
very
well
that
those
more
real
Properties
must
have
something
also
for
their
Support
,
or
some
Substance
to
inhere
in
:
tho'
what
that
is
,
and
the
peculiar
manner
of
this
we
are
wholly
ignorant
of
.
But
then
we
have
as
just
reason
to
believe
that
this
Substance
is
real
,
as
that
the
Substance
of
Gold
is
so
.
For
Cogitation
,
Life
,
and
Spontaneous
Action
,
are
Properties
undoubtedly
of
as
real
a
Nature
as
great
Intensive
Weight
,
Yellowness
and
Ductility
can
possibly
be
.
And
as
we
cannot
but
conclude
both
these
to
be
real
Substances
,
so
we
cannot
also
but
conceive
them
as
Natures
absolutely
distinct
and
different
from
each
other
,
and
which
can
have
no
necessary
dependance
upon
and
relation
to
each
other
:
for
we
can
never
imagine
that
Gold
can
be
ever
brought
to
think
,
reason
or
move
it self
spontaneously
,
any
more
than
we
can
conceive
a
Soul
or
Mind
to
be
yellow
,
heavy
or
ductile
.
That
is
,
we
have
quite
different
Idea's
of
each
of
them
,
and
which
nothing
but
wilful
or
long
habituated
Ignorance
can
ever
make
us
confound
together
.
And
thus
it
appears
to
me
that
we
may
have
as
clear
an
Idea
of
Incorporeal
Substance
,
as
we
have
of
Body
;
and
that
the
former
is
no
more
unconceivable
than
the
latter
.
And
therefore
't
is
as
absurd
to
argue
against
the
Existence
of
a
Spirit
,
only
from
our
not
having
any
clear
Idea
of
the
Substance
of
a
Spirit
;
as
it
would
be
to
say
there
is
no
such
thing
as
Body
,
because
we
don't
know
exactly
what
the
Substance
of
Body
is
:
which
I
dare
say
no
Man
can
affirm
that
he
doth
.
't
is
very
possible
that
Men
may
be
so
blinded
and
prejudiced
by
false
Principles
,
so
stupified
by
Ignorance
,
Idleness
or
Vice
,
and
so
engaged
and
enslaved
to
a
peculiar
sett
of
Notions
,
which
advance
and
support
that
way
of
acting
and
proceeding
which
they
take
delight
in
,
that
a
great
many
things
may
appear
Unconceivable
and
Impossible
to
them
,
which
shall
be
far
from
being
so
to
others
,
whose
Minds
are
free
,
and
more
enured
to
thinking
.
Should
you
tell
a
Man
,
who
is
a
Stranger
to
Geometry
and
Astronomy
,
of
the
many
admirable
and
surprizing
Truths
that
can
certainly
be
demonstrated
from
the
Principles
of
those
Noble
Sciences
,
he
would
boldly
pronounce
them
Impossible
;
and
all
your
Discourse
and
Proof
(
should
you
attempt
any
such
thing
)
would
to
such
a
Person
be
Nonsense
,
and
your
words
meer
empty
and
insignificant
Sounds
.
And
there
are
many
Persons
in
the
World
,
on
whom
the
clearest
and
strongest
Method
of
Reasoning
that
ever
was
,
will
make
no
manner
of
impression
at
all
,
because
their
Minds
are
not
at
all
enured
to
a
close
way
of
Arguing
and
Thinking
.
And
truly
the
Atheistical
Writers
do
discover
so
poor
a
Knowledge
in
Philosophy
,
and
so
very
little
acquaintance
with
true
Reasoning
and
Science
;
that
't
is
no
wonder
at
all
that
they
should
not
be
able
to
conceive
and
comprehend
a
great
many
things
which
others
are
very
well
satisfied
with
.
I
know
very
well
,
saith
the
Ingenious
Person
before
cited
,
Essay
of
Human
Understanding
,
p.
143.
that
People
whose
Thoughts
are
immersed
in
Matter
,
and
who
have
so
subjected
their
Minds
to
their
Senses
,
that
they
seldom
reflect
on
any
thing
beyond
them
,
are
apt
to
say
they
cannot
comprehend
a
thinking
thing
;
which
perhaps
is
true
,
&c.
And
therefore
such
a
Philosopher
as
Mr.
Hobbs
,
that
defines
Knowledge
to
be
Sense
;
and
saith
,
that
the
Mind
of
Man
is
nothing
but
Motion
in
the
Organical
Parts
of
his
Body
,
may
easily
be
infatuated
so
far
as
to
assert
that
there
is
no
other
Substance
but
Body
,
and
that
a
Spirit
or
Incorporeal
Being
,
is
a
Nonsensical
,
Contradictory
and
Impossible
Notion
.
While
Others
,
who
can
raise
their
Minds
a
little
higher
,
and
who
can
penetrate
farther
into
things
,
will
be
fully
satisfied
that
such
Philosophy
is
Nonsense
and
Impossbility
.
As
indeed
some
Persons
,
in
all
Ages
of
the
World
,
of
which
we
have
any
Account
,
have
ever
been
.
For
,
2.
Which
is
another
very
good
Ground
,
from
whence
to
refute
this
absurd
Opinion
that
there
is
no
such
thing
as
an
Incorporeal
Being
:
I
say
,
there
have
been
always
many
Persons
in
the
World
,
that
have
firmly
believed
and
embraced
the
Doctrine
of
Immaterial
Substances
,
and
who
have
also
asserted
the
Deity
to
be
of
that
Nature
.
And
this
will
Undeniably
refute
the
two
great
Points
of
Mr.
Hobbs
his
Opinion
.
For
,
if
it
be
proved
plainly
that
there
hath
been
all
along
a
received
Belief
and
Opinion
that
there
are
Immaterial
Substances
,
and
that
God
himself
is
such
an
One
:
it
is
then
most
clear
and
certain
,
that
the
Notion
is
neither
inconceivable
,
contradictory
,
nor
nonsense
:
and
also
that
it
did
not
take
its
Rise
and
Original
only
from
the
Abuse
of
the
Philosophy
of
Aristotle
.
Not
the
former
;
for
what
is
in
its
own
Nature
unconceivable
,
nonsensical
and
absurd
,
could
never
sure
gain
an
Admittance
into
the
Belief
of
so
many
great
Men
,
as
we
shall
see
presently
this
Opinion
did
.
Not
the
latter
;
for
what
was
commonly
received
in
the
World
before
the
time
of
Aristotle
,
could
never
be
derived
only
from
his
and
the
Schoolmen's
Philosophy
,
as
Mr.
Hobbs
is
pleased
to
say
this
Belief
of
Immaterial
Substances
was
.
And
that
there
was
always
in
the
World
,
a
Notion
and
Belief
of
another
more
noble
Substance
than
Body
,
and
that
the
Deity
was
of
an
Incorporeal
or
Spiritual
Nature
,
we
have
the
united
Suffrages
of
all
the
Ancient
Writers
that
are
preserved
down
to
our
time
.
Cicero
tells
us
,
That
the
Heathen
Philosophers
generally
defined
God
to
be
Mens
pura
&
sincera
,
soluta
&
libera
ab
omni
concretione
mortali
Lib
.
de
Nat.
Deorum
,
&
Tuscul
.
Quaest.
lib
.
1.
;
and
speaking
of
Thales
Milesius
in
particular
,
he
saith
of
him
,
Aquam
dixit
esse
Initium
Rerum
,
Deum
autem
eum
Mentem
quae
ex
aquâ
cuncta
fingeret
.
Now
this
Mind
they
all
distinguished
plainly
from
Matter
,
and
looked
upon
it
as
a
much
more
Noble
Principle
than
't
was
possible
to
conceive
Matter
to
be
.
Lactantius
acquaints
of
Pythagoras
De
Irâ
Dei
,
c
.
11.
p.
742.
Oxon
.
.
Quòd
unum
deum
confitetur
,
dicens
Incorporalem
esse
mentem
,
quae
per
omnem
Naturam
diffusa
&
intenta
,
vitalem
sensum
cunctis
Animalibus
tribuat
.
And
Plutarch
gives
us
much
the
same
Account
of
him
in
his
Books
,
De
Placitis
Philosophorum
,
viz.
That
he
made
two
Principles
;
Lib
.
1.
c
.
3.
one
Active
,
which
was
Mind
or
God
:
The
other
Passive
,
or
the
Matter
of
the
World
.
And
those
Verses
of
Empedocles
,
are
very
remarkable
;
wherein
speaking
of
the
Deity
,
he
asserts
Him
not
to
be
of
Humane
shape
;
And
also
that
,
{αβγδ}
{αβγδ}
—
(
i.e.
)
That
he
is
no
way
perceivable
by
any
of
our
Senses
;
which
is
as
much
as
to
say
,
he
is
Incorporeal
.
And
in
the
next
Lines
he
doth
expresly
tell
us
what
he
is
:
{αβγδ}
,
{αβγδ}
.
A
sacred
and
ineffable
Mind
,
which
by
swift
Thoughts
moves
and
actuates
the
whole
World
.
Anaxagoras
also
asserted
,
That
Plutarch
de
Placitis
Philosoph
.
Lib
.
1.
c
.
3.
p.
876.
an
ordering
and
regulating
Mind
was
the
first
Principle
of
all
things
;
and
this
Mind
he
made
,
as
Aristotle
saith
of
him
,
{αβγδ}
.
The
only
,
pure
,
simple
,
and
unmixt
thing
in
the
World
:
thereby
plainly
distinguishing
it
from
Matter
,
the
Parts
of
which
,
he
,
who
was
as
Sextus
Empericus
calls
him
{αβγδ}
knew
very
well
to
be
promiscuously
blended
and
mixed
togethere
very
where
.
Sextus
also
tells
us
,
That
That
Mind
which
Anaxagoras
asserted
to
be
God
;
was
{αβγδ}
,
an
Active
Principle
;
in
opposition
to
Matter
,
which
is
a
Passive
one
,
Sext
.
Empir
.
adv
.
Mathem
.
p.
309.
and
this
is
agreeable
to
what
the
Poets
say
of
Spiritus
intus
alit
;
mens
agitat
molem
,
&c.
We
are
told
likewise
by
Sextus
,
That
Xenophanes
held
{αβγδ}
,
That
there
is
but
One
God
,
and
he
Incorporeal
.
And
Plutarch
describing
the
Deity
,
hath
these
remarkable
words
,
God
is
Mind
,
a
separated
Form
perfectly
unmixed
with
Matter
,
and
without
any
thing
that
is
passible
,
{αβγδ}
.
And
in
another
place
he
asserts
,
{αβγδ}
.
That
't
is
impossible
Matter
alone
can
be
the
sole
Principle
of
all
things
De
Placit
.
Philos
.
l.
1.
c
.
3.
.
Plato
every
where
distinguisheth
between
corporeal
,
and
incorporeal
Substances
,
calling
the
former
by
the
Names
of
{αβγδ}
Sensible
,
and
the
latter
always
either
{αβγδ}
or
{αβγδ}
,
immaterial
or
intelligible
;
and
he
saith
,
That
certain
intelligible
and
incorporeal
Forms
,
are
the
true
and
first
Substance
;
and
that
incorporeal
Things
which
are
the
greatest
and
most
excellent
of
all
others
,
are
discoverable
by
reason
only
,
and
nothing
else
{αβγδ}
.
In
Polit
.
p.
547.
Ficin
.
.
And
in
another
place
,
he
saith
,
That
they
were
instructed
by
their
forefathers
,
that
Mind
and
a
certain
wonderful
Wisdom
,
did
at
first
frame
,
and
doth
now
govern
all
things
.
His
words
are
{αβγδ}
.
In
Phileb
.
p.
28.
Which
sufficiently
shews
the
Antiquity
of
the
Notion
of
an
Incorporeal
Deity
,
and
the
way
also
how
they
came
by
it
.
Of
the
same
Opinion
also
was
Socrates
,
as
we
are
told
by
Plutarch
,
and
others
.
Lib
.
de
Placit
.
Philos
.
1.
c
.
3.
Zeno
and
the
Stoicks
defined
the
Deity
to
be
{αβγδ}
,
an
Intellectual
and
Rational
Nature
;
or
as
Plutarch
recites
their
Opinion
,
{αβγδ}
,
an
Intelligent
Spirit
devoid
of
all
Bodily
shape
.
Ibid
.
And
Sextus
Empericus
tells
us
of
Aristotle
,
that
he
constantly
asserted
God
to
be
Incorporeal
,
and
the
Utmost
Bounds
of
the
Universe
Adv.
Math
.
p.
155.
.
And
Aristotle
concludes
his
Book
of
Physicks
with
affirming
{αβγδ}
.
Nat.
Auscult
.
l.
8.
c
.
15.
that
't
is
impossible
the
first
Mover
(
or
God
)
can
have
any
Magnitude
;
but
he
must
needs
be
devoid
of
Parts
,
and
Indivisible
.
And
Plutarch
gives
us
this
as
the
received
and
common
Opinion
of
the
Stoicks
,
that
God
was
{αβγδ}
,
a
Spirit
that
was
extended
,
or
did
penetrate
throughout
the
whole
World
.
De
Placitis
Philosoph
.
lib
.
1.
c
.
3.
p.
882.
Now
by
these
Passages
,
and
many
others
that
might
easily
be
produced
,
it
appears
very
plain
that
the
most
Ancient
Writers
had
a
good
clear
Notion
of
God
,
and
that
they
speak
of
him
as
of
a
Mind
perfectly
distinct
from
Matter
,
or
as
an
immaterial
or
incorporeal
Being
.
Many
of
them
also
deliver
themselves
very
expresly
as
to
the
Soul
of
Man
;
which
,
as
Plutarch
tells
us
{αβγδ}
c
.
2.
p.
898.
,
they
generally
asserted
to
be
Incorporeal
;
and
that
it
was
naturally
a
Self-moving
and
Intelligible
Substance
.
But
of
this
,
more
in
another
place
.
And
that
the
Ancients
did
believe
God
to
be
a
Spirit
,
or
a
most
Powerful
,
Intelligent
,
and
Perfect
Immaterial
Substance
will
yet
farther
appear
,
if
we
consider
what
Notion
they
had
of
,
and
how
they
defined
Matter
or
Body
.
Plato
describes
it
by
the
words
{αβγδ}
,
that
which
thrusts
against
other
Bodies
,
and
resists
their
Touch
or
Impulse
.
Others
call
it
{αβγδ}
,
that
which
so
fills
up
a
place
,
as
,
at
that
time
,
to
exclude
from
it
any
other
Body
.
Sometimes
they
called
it
the
{αβγδ}
,
in
contradistinction
to
the
{αβγδ}
,
or
the
{αβγδ}
.
That
is
,
they
distinguished
it
to
be
of
a
pure
passive
Nature
,
and
which
was
acted
and
determined
only
by
Impulse
from
without
it
,
or
distinct
from
it
;
they
knew
very
well
that
there
was
also
besides
it
,
some
Active
Thing
,
something
that
was
the
Cause
of
Motion
and
Action
in
the
Universe
.
For
,
as
Plutarch
well
observes
,
{αβγδ}
.
De
Placitis
Philos
.
Lib
.
1.
c
.
3.
't
is
impossible
Matter
alone
can
produce
any
thing
,
unless
there
be
besides
it
some
Active
Cause
.
Sextus
Empiricus
also
gives
this
Definition
of
Matter
or
Body
{αβγδ}
.
Adv.
Math
.
p.
32.
.
That
it
is
that
which
resists
other
things
which
are
brought
against
it
;
for
Resistance
,
saith
he
,
or
Impenetrability
,
is
the
true
Property
of
Body
.
By
these
Accounts
that
they
have
given
us
of
Matter
or
Body
,
't
is
very
easie
to
understand
their
Notion
or
Idea
of
it
;
which
,
indeed
,
was
the
Just
and
True
one
.
They
thought
Matter
or
Body
to
be
a
purely
Passive
Thing
,
incapable
of
moving
or
acting
by
it self
;
but
wholly
determined
either
by
some
Internal
and
Self-moving
Mind
,
or
by
the
Motions
and
Impulses
of
other
Bodies
without
it
:
That
it
was
{αβγδ}
,
that
is
,
as
we
now
adays
speak
,
Impenetrably
extended
,
and
did
so
fill
up
space
or
place
,
as
to
exclude
any
other
Body
from
being
in
the
same
Place
with
it
at
the
same
Time
:
If
to
this
you
add
what
Aristotle
,
and
some
others
,
said
of
it
,
that
it
was
also
capable
of
all
Forms
,
Figures
and
Modifications
,
you
have
then
the
whole
that
ever
they
thought
Matter
could
do
or
be
.
Now
from
hence
't
is
exceeding
clear
that
they
could
not
,
as
indeed
we
find
actually
they
did
not
,
think
Matter
or
Body
the
only
Substance
in
the
World
;
and
that
the
Deity
was
Material
or
Corporeal
.
For
they
always
described
the
Divine
Nature
by
Attributes
and
Properties
that
were
the
very
Reverses
of
what
they
appropriated
to
Matter
or
Body
.
God
,
they
have
told
us
,
is
an
Intelligent
Mind
,
pervading
and
encompassing
all
things
;
an
Active
Energetical
Principle
;
the
Cause
of
all
Motion
and
Operation
whatever
;
Intangible
,
indivisible
,
invisible
,
and
no
ways
the
Object
of
our
Bodily
Senses
;
But
yet
whose
Essence
is
plainly
discoverable
by
our
reasoning
and
Understanding
Faculty
.
This
was
,
as
we
have
seen
,
the
Notion
or
Idea
that
many
of
the
Ancient
Philosophers
had
of
the
Deity
;
and
this
plainly
shews
us
,
that
they
look'd
upon
him
to
be
what
St.
John
here
defines
him
,
an
Incorporeal
Being
,
or
a
Spirit
.
There
were
indeed
some
even
then
,
as
I
have
before
shewed
,
who
being
wholly
immersed
in
Matter
themselves
,
did
assert
that
there
was
nothing
else
but
Body
in
the
World
.
Such
were
Leucippus
and
Democritus
;
and
afterwards
Epicurus
and
his
Sect
,
who
perverted
the
Ancient
Atomical
and
true
Philosophy
to
an
Atheistical
Sense
,
and
made
use
of
it
for
the
banishing
the
Notion
and
Belief
of
a
God
out
of
their
own
and
others
Minds
:
as
,
indeed
,
some
others
long
before
them
had
attempted
to
do
{αβγδ}
.
Arist
.
Metaph
.
l.
1.
c
.
3.
p.
842.
Paris
.
.
But
in
this
,
't
is
very
plain
(
as
Dr.
Cudw
.
in
his
Intellectual
Syst
.
of
the
Universe
.
an
Excellent
Person
of
our
Nation
hath
observed
)
that
these
Men
did
not
understand
the
Philosophy
they
pretended
to
:
For
it
doth
most
clearly
follow
from
the
Principles
of
the
True
Atomical
or
Corpuscular
Philosophy
,
that
there
must
be
some
other
Substance
,
distinct
from
,
and
more
Noble
than
Matter
;
and
which
is
of
an
Immaterial
,
Incorporeal
or
Spiritual
Nature
.
And
this
,
I
hope
,
it
will
not
be
judged
impertinent
briefly
to
prove
at
this
Time
;
because
some
,
who
seem
not
so
throughly
to
understand
it
,
have
of
late
reckoned
the
Mechanical
Philosophy
among
the
Causes
of
the
growth
of
Atheism
and
Infidelity
.
It
is
very
much
to
the
Purpose
,
that
the
Ancient
Atomists
before
Democritus
and
Leucippus
,
did
plainly
assert
and
maintain
the
Doctrine
of
Incorporeal
Substances
,
and
that
the
Deity
was
also
of
that
Nature
himself
,
as
I
think
I
have
sufficiently
proved
in
this
Discourse
;
and
therefore
those
confident
Modern
Writers
,
who
say
that
the
Ancients
never
had
any
Notion
of
an
Immaterial
Being
,
betray
equally
their
Ignorance
with
their
Assurance
:
for
the
Doctrine
of
Immaterial
Substances
was
as
well
the
Concomitant
,
as
indeed
it
is
the
Necessary
result
of
this
kind
of
Philosophy
.
The
Embracers
of
it
,
found
plainly
that
they
had
a
clear
and
distinct
Idea
of
two
Things
,
viz.
Passive
Matter
,
and
Active
Power
;
and
these
they
found
were
perfectly
distinct
from
each
other
,
and
no
way
dependent
at
all
upon
each
other
.
To
the
former
of
these
,
they
only
attributed
extension
and
impenetrability
,
and
a
Power
of
being
variously
figured
,
modified
,
disposed
and
moved
.
To
the
latter
,
they
ascribed
Cogitation
,
Life
,
Sensation
,
and
the
Power
of
Motion
,
which
they
plainly
saw
did
belong
to
this
,
and
could
not
do
so
to
the
other
.
And
these
Two
,
they
made
the
Two
Great
Principles
or
General
Heads
of
Being
in
the
Universe
,
and
called
them
by
two
vastly
different
Names
,
as
I
have
before
shewed
,
viz.
the
{αβγδ}
,
and
the
{αβγδ}
.
The
one
Passive
Matter
or
Bulk
,
and
the
other
Self-Activity
,
or
Life
.
In
the
former
of
these
,
viz.
Passive
Matter
;
they
found
that
there
was
nothing
Real
,
besides
its
Bulk
,
or
impenetrably
extended
Parts
:
and
that
consequently
all
Forms
and
Qualities
in
Bodies
were
no
real
Entities
distinct
from
the
Body
in
which
they
inhered
,
but
only
the
Parts
of
the
Body
differently
modified
,
disposed
and
agitated
,
and
therefore
they
held
,
that
when
any
Body
received
a
new
Form
or
Quality
differing
from
what
it
had
before
,
there
was
no
new
Entity
produced
,
any
more
than
an
old
one
destroyed
;
for
that
they
look
't
upon
to
be
perfectly
Impossible
:
And
this
was
the
true
Ground
of
that
Fundamental
Axiom
of
theirs
,
That
Nothing
could
be
made
or
produced
out
of
Nothing
;
which
they
did
not
(
as
the
Modern
Atheists
do
)
advance
at
all
in
Opposition
to
a
Creative
and
Almighty
Power
's
producing
all
things
at
first
from
Nothing
;
but
purely
against
the
producibleness
of
real
Entities
out
of
Nothing
,
in
an
Usual
and
Natural
way
:
which
those
that
assert
Forms
and
Qualities
to
be
Substantial
and
Real
Beings
,
must
needs
grant
to
be
daily
done
.
But
it
was
this
,
and
this
only
,
that
that
Axiom
was
levelled
against
.
And
hence
it
was
that
they
asserted
the
Deity
and
the
Souls
of
Men
to
be
real
Entities
distinct
from
Matter
,
and
not
to
be
producible
out
of
the
Power
of
Matter
;
as
all
Qualities
which
are
nothing
but
Modes
of
it
,
they
maintained
,
were
:
and
this
made
them
perhaps
have
recourse
to
the
{αβγδ}
and
{αβγδ}
,
the
Prae-existence
and
Transmigration
of
Souls
;
for
they
could
never
believe
their
Souls
were
,
as
one
expresses
it
,
younger
than
their
Bodies
,
and
that
they
perished
,
when
the
Bodies
died
.
And
therefore
nothing
can
be
plainer
,
than
that
the
very
Principles
of
this
Philosophy
did
lead
Men
to
the
Acknowledgment
of
Incorporeal
Substances
,
and
forced
them
to
believe
Life
,
Motion
,
and
Cogitation
to
be
things
that
could
not
be
Modifications
of
Matter
,
nor
perishable
and
producible
,
as
the
common
Qualities
and
Forms
of
Body
or
extended
Bulk
are
.
And
thus
when
it
is
rightly
considered
and
throughly
understood
,
the
Atomical
or
Mechanical
Philosophy
is
so
far
from
being
any
way
instrumental
to
the
leading
Men
into
Atheism
,
that
there
is
none
other
that
doth
so
truly
distinguish
between
Matter
and
Incorporeal
Beings
;
none
that
renders
the
Operations
and
Qualities
of
Bodies
so
Intelligible
,
and
none
that
prepares
so
clear
,
natural
,
and
easie
a
way
for
the
Demonstration
of
Immaterial
Substances
,
as
this
kind
of
Philosophy
doth
.
Indeed
,
as
almost
all
things
are
,
so
This
is
capable
of
,
and
hath
been
made
use
of
to
ill
Purposes
by
its
Atheistical
Votaries
;
who
did
anciently
,
as
they
do
now
,
assert
that
Cogitation
,
Life
,
Sensation
,
and
Active
Power
,
were
all
producible
out
of
bare
Matter
without
a
Deity
.
But
as
this
was
what
the
True
Atomists
never
could
think
possible
;
so
it
is
really
involved
with
the
most
monstrous
Absurdities
that
ever
any
Opinion
was
:
and
which
therefore
ought
not
to
be
charged
on
the
Philosophy
it self
,
but
only
on
that
Dark
,
Unintelligible
and
Inconsistent
System
of
it
,
which
the
Ignorant
Atheists
have
Compiled
;
and
that
only
to
render
it
subservient
to
their
wicked
Designs
of
excluding
the
Idea's
of
God
and
of
Incorporeal
Substances
out
of
the
World
.
Tho'
(
God
be
thanked
)
they
do
in
this
Point
so
far
fail
of
Success
,
that
nothing
can
be
clearer
than
that
't
is
utterly
impossible
to
account
for
any
first
Cause
of
things
,
for
Cogitation
,
Lise
,
Sensation
,
or
Motion
,
according
to
their
Principle
,
that
there
is
no
other
Substance
but
Body
:
And
this
necessarily
leads
me
to
another
very
good
Argument
,
for
the
Necessity
of
allowing
Incorporeal
Substances
,
and
to
prove
that
God
himself
is
of
that
Nature
,
or
a
Spirit
,
viz.
The
strange
Absurdities
of
the
contrary
Opinion
.
But
these
being
very
many
,
and
it
being
of
great
moment
truly
to
clear
up
this
Point
,
in
an
Age
wherein
Men
are
so
fond
of
Corporealism
.
I
shall
deferr
this
till
my
next
Discourse
:
wherein
I
shall
finish
this
and
my
remaining
Arguments
to
Prove
God
to
be
a
Spirit
,
and
that
there
are
Beings
of
an
Immaterial
and
Incorporeal
Nature
.
The
End
of
the
Fourth
Sermon
.
THE
Fifth
Sermon
.
JOHN
iv
.
24.
God
is
a
Spirit
.
—
I
Have
already
shewn
the
Meaning
and
Import
of
these
Words
,
and
what
we
understand
by
God's
being
a
Spirit
.
I
have
shewn
you
also
the
Atheist's
Objections
against
the
Immaterial
Nature
of
God
,
and
the
Existence
of
Incorporeal
Substances
;
and
have
endeavoured
to
Refute
them
,
from
Two
Arguments
.
I
have
proved
,
1.
That
't
is
a
precarious
and
unfair
way
of
Arguing
against
the
Existence
of
any
thing
,
only
because
our
particular
Apprehensions
and
Conceptions
cannot
master
it
:
And
that
it
will
not
follow
,
That
there
is
no
such
thing
as
an
Incorporeal
Substance
,
on
the
Account
only
of
some
Mens
declaring
that
they
cannot
conceive
how
any
such
thing
can
be
.
Where
likewise
I
shewed
,
That
the
Notion
of
a
Spirit
,
or
an
Immaterial
Substance
,
is
as
Intelligible
as
that
of
Body
;
and
that
we
have
as
much
reason
to
believe
the
Existence
of
the
former
,
as
of
the
latter
.
2.
I
have
plainly
proved
,
That
the
Notion
of
Incorporeal
Substances
hath
all
along
been
believed
and
received
by
many
Knowing
and
Judicious
Men
amongst
the
most
Ancient
Writers
and
Philosophers
;
and
consequently
that
it
can
neither
be
Nonsence
and
Impossible
,
nor
of
so
late
an
Originial
as
the
perverted
Philosophy
of
Aristotle
:
both
which
the
Atheists
are
pleased
to
assert
.
3.
I
proceed
now
to
speak
to
a
Third
Argument
,
To
prove
the
Deity
to
be
of
a
Spiritual
or
Immaterial
Nature
,
and
that
there
are
Incorporeal
Substances
:
And
this
I
shall
draw
from
the
many
and
strange
Absurdities
of
the
contrary
Opinion
,
That
there
is
nothing
but
Matter
in
the
World
.
And
if
these
can
fully
be
made
to
appear
,
I
hope
the
Doctrine
involved
with
them
will
also
appear
false
and
precarious
;
and
that
the
contrary
Opinion
,
of
the
Real
Existence
of
Incorporeal
Beings
,
will
find
an
easie
admittance
into
our
Faith
.
But
here
I
must
premise
,
as
taken
for
granted
,
That
we
are
all
agreed
on
the
Definition
of
,
or
know
what
we
mean
by
Matter
or
Body
,
viz.
That
it
is
Substance
Impenetrably
extended
;
whereby
we
distinguish
it
from
Spirit
,
which
is
a
Thinking
Substance
without
Corporeal
Extension
,
or
without
having
Partes
extra
Partes
.
For
if
this
be
not
the
Notion
which
our
Adversaries
have
of
it
,
as
well
as
we
;
't
is
in
vain
to
dispute
about
it
at
all
.
If
therefore
they
have
any
other
Idea
of
it
that
is
different
from
this
,
let
them
produce
it
,
and
make
it
as
clear
and
Intelligible
as
this
is
;
for
without
doing
so
,
they
do
nothing
to
the
purpose
.
And
if
they
have
not
a
clear
and
distinct
Idea
of
Matter
or
Body
,
how
come
they
so
boldly
to
say
that
Matter
and
Substance
are
all
one
?
how
can
they
distinguish
the
Idea's
of
Body
and
Spirit
so
plainly
,
as
to
be
sure
there
can
be
no
such
thing
as
an
Incorporeal
Substance
,
but
that
it
implies
a
Contradiction
?
Unless
they
fully
know
what
Matter
or
Body
is
,
there
may
be
Millions
of
Varieties
and
Degrees
of
Immaterial
Substances
;
or
there
may
be
no
such
thing
as
Body
at
all
,
for
any
thing
they
can
prove
to
the
contrary
.
The
Atheist
must
then
do
one
of
these
two
things
;
he
must
either
establish
a
new
Notion
of
Matter
,
that
shall
be
so
intelligible
and
plain
,
that
all
Mankind
shall
as
readily
acquiesce
in
it
,
as
they
do
in
the
old
and
common
one
,
or
else
he
must
resolve
to
keep
to
That
.
The
former
of
these
he
hath
not
yet
done
,
nor
I
believe
is
very
ready
to
do
;
but
when
he
doth
it
,
't
will
be
time
enough
to
consider
it
.
In
the
mean
while
,
I
will
readily
join
Issue
with
him
,
on
the
common
and
received
Notion
of
Body
:
And
from
thence
undertake
to
maintain
,
That
nothing
is
more
absurd
and
unaccountable
than
their
Assertion
,
That
there
is
no
other
Substance
but
Matter
or
Body
in
the
World
.
For
,
First
,
Had
there
been
nothing
else
but
Matter
in
the
World
from
Eternity
(
and
if
there
be
nothing
else
now
,
there
never
was
any
thing
else
)
I
cannot
possibly
see
how
these
Gentlemen
can
account
for
Motion
,
{αβγδ}
,
saith
Anaxagoras
.
Vid
.
Diog
.
Laert
.
or
shew
us
how
Matter
came
first
to
be
moved
.
And
Matter
without
Motion
sure
could
never
be
God
,
never
be
the
Cause
of
any
thing
,
nor
could
it
ever
produce
,
act
,
or
do
any
thing
whatever
.
Before
Motion
began
,
Matter
could
have
been
nothing
but
an
heavy
,
lifeless
Lump
of
vast
extended
Bulk
;
which
must
have
lain
also
for
ever
in
the
same
dead
and
unactive
Position
,
if
nothing
had
been
superinduced
to
put
it
into
Motion
and
Action
.
And
no
one
sure
can
be
so
stupid
as
to
call
this
a
Deity
!
This
is
as
Mr.
Blount
rudely
and
irreverently
expresseth
himself
,
worse
than
to
suppose
Oracles
of
Reason
,
p.
126
,
127.
a
Hum-Drum-Deity
,
chewing
of
his
own
Nature
;
a
Droning
God
,
that
sits
hoarding
up
of
his
Providence
from
his
Creatures
.
And
this
even
he
can't
but
acknowledge
,
is
an
Atheism
no
less
Irrational
,
than
to
deny
the
very
Essence
of
a
Divine
Being
.
I
hope
therefore
they
will
grant
,
that
Matter
without
Motion
cannot
be
suppos'd
to
be
a
Deity
.
And
if
so
,
then
the
Divine
Nature
(
whatever
it
be
)
must
be
something
distinct
from
,
and
more
Noble
than
Matter
,
and
more
akin
to
Motion
,
than
to
Matter
or
Body
in
general
,
or
to
it
quatenus
Matter
,
as
the
Schools
speak
.
And
indeed
,
Motion
taken
in
this
sense
,
not
for
a
translation
of
Body
from
one
place
to
another
,
but
for
the
Active
Cause
of
Motion
,
may
be
very
well
said
to
be
Incorporeal
,
or
the
Deity
it self
.
But
how
came
this
Motion
into
Matter
at
first
?
and
which
way
did
Matter
attain
this
Divine
Activity
,
or
God-like
Energy
?
Here
they
must
assert
one
of
these
three
things
,
either
,
1.
That
Motion
came
into
Matter
from
something
without
it
,
and
distinct
from
it
.
Or
,
2.
That
Motion
is
Essential
to
Matter
,
and
Co-eternal
with
it
.
Or
,
3.
That
it
came
into
it
afterwards
by
Chance
,
or
without
any
Cause
at
all
.
The
First
of
these
they
will
not
say
,
I
doubt
,
because
it
's
Truth
:
but
however
,
if
they
do
,
our
Controversie
is
at
an
end
;
for
we
believe
that
't
was
a
Divine
and
powerful
Mind
,
perfectly
distinct
from
,
and
more
Noble
than
Matter
,
who
first
made
it
,
and
moved
it
,
and
doth
still
continue
to
modifie
and
dispose
it
according
to
his
Infinite
Wisdom
and
Providence
.
And
one
would
think
no
Man
can
be
so
senseless
as
to
maintain
the
last
,
viz.
That
Motion
came
into
Matter
without
any
Cause
at
all
,
and
that
it
was
Chance
only
that
first
produced
it
;
for
Chance
here
signifies
nothing
in
reality
:
And
truly
,
Men
that
will
be
so
ridiculously
absurd
as
to
assert
,
that
a
Body
,
or
Particle
of
Matter
,
that
is
once
at
rest
,
may
move
by
Chance
only
,
or
may
Chance
to
move
of
it self
,
though
there
be
nothing
to
cause
its
Motion
,
deserve
no
serious
Refutation
,
but
ought
to
be
treated
only
as
we
do
Fools
and
Madmen
,
with
silent
Pity
and
Compassion
.
And
yet
so
very
fond
are
some
Persons
of
any
thing
that
opposes
Truth
,
that
they
will
run
into
the
greatest
Absurdities
to
maintain
it
.
For
a
late
Corporealist
is
pleas'd
to
say
,
Observ
.
on
Dr.
Bentley's
Serm
.
p.
6
,
7.
That
Matter
can
move
of
it self
:
and
to
shew
his
deep
Skill
in
Philosophy
,
he
tells
us
,
that
Wind
,
Fire
,
and
very
fine-sifted
small
Dust
,
are
Matter
,
and
yet
Self
movers
.
And
of
Wind
and
Fire
,
he
profoundly
asserts
,
That
they
cannot
lose
their
Motion
,
or
cease
Moving
,
so
long
as
they
continue
to
be
Wind
and
Fire
.
That
is
,
As
long
as
Wind
and
Fire
are
in
Motion
,
they
cannot
cease
to
move
.
This
,
indeed
,
is
a
very
deep
and
important
Discovery
!
But
yet
't
is
what
hardly
any
Man
would
have
publish'd
in
Print
,
but
one
that
concludes
a
Body
must
needs
move
of
it self
,
only
because
he
can't
see
with
his
Eyes
the
Cause
or
Origin
of
its
Motion
.
And
yet
even
this
he
may
often
see
in
the
case
of
Fire
,
if
he
will
but
vouchsafe
to
observe
how
't
is
usually
kindled
.
A
little
Consideration
would
have
satisfied
him
also
,
that
Winds
may
be
produced
in
the
Atmosphere
,
by
the
Air's
being
moved
some
way
,
by
Heat
,
Compression
,
or
some
other
Accidental
Cause
,
as
well
as
in
an
Eolipile
,
or
a
Pair
of
Bellows
.
And
as
for
his
fine
Dust's
rising
up
in
a
Cloud
of
it self
;
had
he
understood
that
the
Agitation
of
any
Fluid
will
keep
the
small
Particles
of
any
heavier
Matter
mixed
with
it
from
descending
to
the
bottom
of
it
,
nay
,
and
raise
them
up
from
thence
too
;
and
had
he
not
forgotten
that
this
was
the
case
here
,
(
the
Air
being
so
agitated
by
the
Motion
of
Sifting
)
he
would
not
,
sure
,
have
been
so
silly
as
to
have
brought
these
as
Instances
of
Spontaneous
Motion
in
Matter
.
But
however
,
he
is
not
the
first
that
hath
been
guilty
of
this
Absurdity
.
For
Aristotle
upbraids
some
,
in
his
time
,
Metaph
.
l.
1.
c
.
3.
with
introducing
Motion
into
Matter
,
without
any
Cause
,
or
without
supposing
any
Principle
whence
it
should
proceed
.
The
Second
Point
therefore
,
is
,
I
suppose
,
that
which
our
Corporealist
will
adhere
to
,
viz.
That
Motion
is
Essential
to
,
and
Co-eternal
with
Matter
;
and
that
either
all
Matter
and
Motion
taken
together
,
or
else
some
Fine
and
Subtile
Parts
of
it
are
the
Deity
.
But
this
,
if
it
be
throughly
considered
,
will
appear
almost
as
absurd
and
unaccountable
as
that
Matter
should
be
moved
without
any
Cause
at
all
.
For
,
in
the
first
place
,
't
is
plain
,
That
Motion
is
not
Essentially
included
in
the
Idea
of
Matter
.
I
can
conceive
Matter
to
the
full
as
well
,
if
not
better
,
when
it
is
at
rest
,
as
when
it
is
in
Motion
.
When
I
look
on
any
Body
,
or
consider
any
determinate
quantity
of
Matter
,
I
can
conceive
that
't
is
a
Substance
that
is
impenetrably
extended
,
divisible
,
and
moveable
;
that
it
fills
up
such
a
space
,
and
that
it
excludes
any
Body
from
being
there
with
it
at
the
same
time
,
without
conceiving
it
to
be
in
Motion
at
all
;
much
less
being
forced
to
acknowledge
that
it
must
be
,
and
was
always
in
Motion
.
Whereas
certainly
,
if
Motion
were
as
Essential
to
Matter
,
as
Impenetrability
and
Extension
,
't
were
as
impossible
for
me
to
conceive
it
at
rest
,
as
it
is
to
conceive
it
without
those
Qualifications
or
Properties
:
But
no
doubt
I
have
as
true
an
Idea
of
a
Stone
or
a
Bullet
,
or
of
any
other
Body
or
Part
of
Matter
,
when
it
lies
still
on
the
Ground
,
as
I
have
of
it
when
't
is
projected
from
a
Sling
or
a
Gun
.
Now
if
Motion
be
not
Essentially
included
in
the
Idea
or
Notion
that
we
have
of
Matter
,
how
can
any
one
suppose
it
as
Essential
to
,
and
Co-eternal
with
it
?
This
is
a
Conclusion
beyond
the
power
of
our
Reason
to
make
;
no
one
can
come
to
it
naturally
,
and
in
the
ordinary
way
of
Apprehending
and
Reasoning
;
and
't
is
much
more
Unintelligible
and
Mysterious
than
a
great
many
other
things
which
they
pretend
they
cannot
believe
purely
on
this
account
.
But
supposing
that
Motion
be
Essential
to
Matter
;
it
must
then
be
so
to
every
Particle
of
it
,
and
that
Uniformly
alike
,
or
in
the
same
Proportion
.
And
if
so
,
then
every
Atom
of
Matter
must
always
retain
its
Original
Degree
of
Motion
or
Velocity
,
and
can
never
possibly
be
deprived
of
it
:
For
no
Accidental
Cause
can
any
way
either
encrease
or
diminish
,
promote
or
hinder
the
Essential
Properties
of
a
Being
.
Thus
,
for
Instance
,
take
a
Particle
of
Matter
,
or
any
Body
whatever
,
and
move
it
as
fast
or
as
slow
as
you
please
,
place
it
where
or
how
you
please
,
separate
it
from
other
Particles
or
Bodies
,
or
combine
it
with
them
;
still
't
will
retain
its
Essential
Properties
of
Extension
and
Impenetrability
,
and
they
will
receive
no
Intension
and
Remission
all
this
while
.
But
now
't
is
quite
otherwise
in
the
case
of
Motion
;
we
find
the
same
Body
may
be
brought
to
move
sometimes
faster
,
sometimes
slower
,
and
sometimes
(
to
all
appearance
)
be
reduced
to
absolute
rest
;
which
could
never
be
,
if
Motion
were
Essential
to
each
Particle
of
Matter
,
in
such
a
Determinate
Degree
of
Velocity
,
and
there
were
(
as
is
now
supposed
)
Nothing
else
without
or
distinct
from
Matter
to
put
it
into
Motion
.
For
then
nothing
could
ever
accelerate
or
retard
its
Motion
:
no
one
Body
could
ever
move
faster
or
slower
than
another
.
But
a
Snail
or
the
Pigritia
would
keep
pace
with
the
seemingly
Instantaneous
irradiations
of
Light
.
And
thus
we
may
see
plainly
,
that
without
supposing
some
Principle
of
Motion
distinct
from
Matter
,
Motion
could
never
have
come
into
it
,
nor
have
been
co-eternal
with
it
.
But
allowing
them
that
Motion
should
get
into
Matter
neither
they
nor
we
know
how
,
or
that
it
is
Eternal
and
Essential
to
it
:
If
there
be
nothing
else
but
Matter
and
Motion
in
the
Universe
,
which
way
will
they
account
for
the
Deity
?
they
dare
not
say
Matter
alone
without
Motion
can
be
God
;
and
I
think
there
can
be
nothing
more
clear
,
than
that
Bare
Motion
in
Matter
can
never
make
a
Deity
.
For
if
Motion
came
into
Matter
any
time
after
its
Existence
,
the
Deity
must
then
be
produced
,
and
consequently
receive
a
Beginning
;
and
so
the
First
Cause
of
all
things
must
be
caused
himself
after
all
things
,
which
is
contradictory
to
the
Notion
of
a
Deity
.
If
they
say
that
Motion
is
Co-eternal
with
,
and
Essential
to
Matter
,
and
the
Deity
be
Matter
thus
Eternally
moved
;
then
either
every
Particle
of
Matter
must
be
essentially
God
,
or
else
he
must
be
the
result
of
the
whole
,
or
of
some
Parts
of
Matter
combined
together
.
If
the
former
be
asserted
,
there
must
of
necessity
be
as
many
Gods
as
there
are
Atoms
or
Physical
Monads
:
for
each
of
them
are
Individually
distinct
from
each
other
,
and
have
their
separate
and
peculiar
Properties
of
Impenetrability
,
Extension
and
Motion
;
which
in
this
fine
Hypothesis
,
are
the
only
Perfections
of
the
Divine
Nature
.
But
no
doubt
they
will
say
,
that
't
is
not
any
one
Particle
of
Matter
that
is
a
God
alone
,
and
therefore
they
cannot
be
all
Deities
singly
;
But
't
is
all
of
them
,
or
at
least
a
good
convenient
Number
of
these
luckily
combined
together
,
out
of
whom
the
Deity
is
composed
.
Though
which
of
these
to
stick
to
,
our
Corporealists
are
very
much
at
a
loss
;
Spinoza
asserting
the
former
,
and
Mr.
Hobbs
the
latter
.
But
I
think
't
is
no
great
matter
which
they
adhere
to
;
for
both
are
alike
unaccountable
and
absurd
:
For
if
there
be
not
a
Divine
Nature
,
and
its
Perfections
,
in
each
single
Atom
of
Matter
;
will
barely
combining
some
,
or
all
of
them
,
together
make
a
Deity
of
them
?
Can
it
ever
enter
into
the
Heart
of
Man
to
conceive
that
barely
collecting
together
a
parcel
of
roving
Particles
of
Matter
,
such
as
agitated
Dust
,
or
Motes
moving
up
and
down
in
the
Sun
,
will
ever
unite
them
into
a
God
?
give
the
Combination
Almighty
Power
,
Wisdom
,
and
Goodness
?
when
there
was
nothing
like
this
before
in
any
of
the
Atoms
themselves
?
Certainly
,
Men
that
can
assert
such
monstrous
Opinions
as
these
,
do
not
think
as
other
People
do
;
or
,
indeed
,
rather
do
not
think
at
all
.
These
certainly
labour
under
the
Disease
mentioned
by
Epictetus
,
of
{αβγδ}
,
Arrian
.
Lib
.
1.
c
.
5.
a
stony
Insensibility
or
Deadness
of
Understanding
,
by
which
they
are
besotted
and
stupified
in
their
Intellectuals
;
so
that
they
can
believe
and
assert
any
thing
,
if
it
be
subservient
to
their
designs
,
tho'
never
so
contradictory
to
the
clearest
light
of
Reason
and
Truth
.
But
to
go
on
:
Granting
to
the
Corporealists
that
Matter
either
hath
been
always
in
Motion
,
or
for
what
time
they
please
;
allowing
its
Particles
to
be
small
or
great
,
to
move
swiftly
or
slowly
,
and
to
be
combined
together
,
or
disjoined
from
each
other
as
they
think
fit
.
I
enquire
what
all
this
will
signifie
towards
producing
of
Cogitation
,
Wisdom
,
and
Understanding
?
or
to
the
production
of
Life
,
Self
Activity
,
or
Spontaneous
Power
?
And
yet
These
are
the
most
Great
and
Noble
Things
in
the
World
;
these
are
the
highest
Perfections
of
the
Divine
Nature
,
and
in
these
we
place
the
Essence
of
the
Deity
.
Now
here
Matter
and
Motion
is
more
than
ever
at
a
loss
;
and
I
think
it
demonstratively
certain
that
it
cannot
account
for
these
things
.
Aristotle
did
very
truly
find
fault
with
the
Corporealists
of
his
Time
,
that
they
did
not
,
as
ours
cannot
now
,
assign
{αβγδ}
,
Lib
.
1.
Metaph
.
c
.
3.
any
Cause
of
well
and
fit
;
any
Origin
of
,
or
Reason
for
that
Wisdom
and
Regularity
,
that
harmonious
Relation
and
Aptitude
of
one
part
of
the
Creation
to
another
,
which
is
so
very
conspicuous
in
all
things
;
supposing
that
there
is
nothing
in
Nature
but
Matter
and
Motion
.
And
it
is
most
certainly
true
,
that
the
Idea
which
we
have
of
Body
doth
not
necessarily
include
Cogitation
in
it
,
nor
our
Notion
of
Cogitation
include
Body
:
but
they
are
two
as
distinct
Idea's
as
any
we
have
.
So
far
are
they
from
being
the
same
thing
,
that
we
cannot
possibly
conceive
Cogitation
with
Extension
.
No
Man
ever
conceived
a
Thought
to
be
so
many
Inches
or
Yards
long
;
to
be
deep
,
thick
or
broad
,
to
be
divisible
into
two
or
more
Parts
,
or
to
have
any
Kind
of
Figure
or
determinate
Position
or
Extension
;
whereas
if
whatsoever
be
unextended
,
or
not
Body
,
be
absolutely
Nothing
,
as
these
Gentlemen
assert
:
Cogitation
,
Wisdom
,
Understanding
,
and
Spontaneous
Power
must
be
nothing
:
or
else
they
must
be
figurate
Bodies
;
than
which
nothing
can
be
more
absurd
.
And
if
we
farther
examine
our
own
Mind
,
and
consult
our
own
Reason
,
we
shall
find
that
we
cannot
possibly
conceive
how
thinking
,
Wisdom
,
Consciousness
,
and
Spontaneous
Power
can
possibly
be
the
result
of
Bare
Motion
of
the
Parts
of
Matter
.
Was
there
ever
any
one
that
seriously
believed
a
Particle
of
Matter
was
any
Wiser
or
had
any
more
Understanding
for
being
moved
than
it
was
before
when
it
lay
still
?
for
let
it
be
never
so
briskly
agitated
,
is
it
not
still
Body
?
there
is
no
other
Idea
ariseth
from
hence
,
but
only
that
it
changeth
its
place
,
and
is
united
successively
to
several
parts
of
space
,
that
it
will
move
such
other
Particles
of
Matter
as
't
is
capable
of
,
and
be
retarded
in
its
Motion
by
hitting
or
striking
against
them
;
these
,
and
such
like
,
are
all
the
Ideas
that
we
can
have
of
a
Body
in
Motion
;
but
what
is
this
to
Thought
and
Consciousness
?
Did
ever
any
one
but
a
stupid
Corporealist
imagine
that
a
Particle
of
Matter
by
being
moved
,
was
made
Intelligent
?
and
that
its
travelling
from
place
to
place
,
made
it
understand
all
things
in
its
way
?
and
did
any
one
ever
think
that
the
Knowledge
of
such
a
rambling
Atom
encreased
in
Proportion
to
the
velocity
of
its
Motion
?
Yes
,
doubtless
!
and
thus
a
Bullet
discharged
from
the
Mouth
of
a
Cannon
,
ought
to
be
look'd
upon
as
one
of
the
most
Ingenious
Beings
in
Nature
.
And
hence
it
will
follow
,
that
the
more
hast
any
one
makes
to
tumble
over
Books
,
or
to
ramble
over
Countries
;
and
the
more
precipitantly
he
makes
a
judgment
of
Notions
or
Opinions
,
the
Better
Account
he
can
give
of
Authors
and
Places
;
and
the
more
solid
and
substantial
will
be
his
Learning
.
This
,
indeed
,
is
the
best
Account
that
can
be
given
of
the
fineness
and
quickness
of
Thought
,
that
some
Men
so
much
pretend
to
;
for
this
way
they
may
come
by
a
vast
share
of
Penetration
,
and
be
volatilized
far
above
the
dull
studious
and
considerate
Vulgar
:
and
the
Event
shews
that
they
frequently
make
use
of
the
Experiment
.
But
again
;
As
we
cannot
possibly
conceive
that
the
Motion
of
one
Particle
of
Matter
alone
,
can
give
it
Knowledge
and
Understanding
;
so
neither
can
we
suppose
that
a
Body
composed
of
many
of
them
,
can
acquire
any
such
thing
barely
on
the
Account
of
the
Motion
or
Agitation
of
its
Parts
,
for
Motion
only
will
do
no
more
to
the
whole
,
than
it
did
to
each
one
singly
;
and
't
is
not
conceivable
that
Three
,
or
Three
Millions
of
Bullets
will
be
any
wiser
for
being
discharged
together
,
than
if
they
were
all
shot
singly
in
pursuit
of
Understanding
.
Nor
can
any
happy
Combination
or
Constitution
of
Parts
avail
any
thing
in
this
Case
,
any
more
than
Motion
;
nor
can
that
be
essectual
to
super-induce
Wisdom
and
Understanding
into
Matter
.
The
{αβγδ}
will
be
no
more
a
God
,
than
Jupiter's
Log
was
among
the
Frogs
,
nor
than
the
most
dense
and
gross
body
in
Nature
.
For
after
all
the
various
Positions
,
Configurations
,
and
Combinations
of
Matter
,
is
it
not
Matter
still
?
will
rarefying
or
subtilizing
of
Matter
change
its
Nature
and
Essential
Properties
?
A
Rare
Body
is
nothing
but
a
contexture
of
fine
and
subtile
Particles
,
which
being
separated
farther
asunder
than
is
usual
,
are
also
perhaps
more
briskly
agitated
and
moved
.
And
pray
what
is
here
new
?
what
will
this
do
towards
Divinity
?
will
bare
Figure
and
Position
of
Parts
change
the
Nature
of
those
Parts
,
and
give
them
Cogitation
and
Knowledge
when
they
had
no
such
thing
singly
and
before
?
will
adding
,
subtracting
,
multiplying
or
dividing
of
Numbers
,
make
them
any
thing
else
more
Noble
than
what
they
were
before
?
will
not
the
Summs
,
Remainders
,
Products
,
or
Quotients
be
still
Figures
and
Numbers
like
the
first
Digits
,
out
of
which
these
do
by
Combination
or
various
Positions
arise
?
and
is
it
not
just
so
with
Matter
?
will
a
Particle
of
it
be
made
any
more
Wise
and
Intelligent
,
for
being
render'd
smaller
than
it
was
before
?
and
hath
a
little
Particle
more
Sense
than
a
larger
?
will
Three
or
Four
,
or
Four
Millions
of
these
be
more
ingenious
than
a
Body
or
Lump
that
is
as
big
as
them
all
?
and
will
moving
a
few
Atoms
a
good
distance
from
each
other
,
Separate
them
into
Knowledge
,
and
Disjoin
them
into
an
Understanding
Power
which
none
of
them
had
before
?
If
Men
can
swallow
such
things
as
these
,
and
think
at
this
Extravagant
and
Unaccountable
Rate
;
I
fear
all
good
Arguments
and
sound
Reason
will
be
lost
upon
them
,
and
they
ought
to
be
neglected
as
downright
Stupid
or
Distracted
.
And
yet
these
,
and
such
like
Absurdities
,
must
be
the
Natural
Consequences
of
supposing
Matter
and
Motion
alone
capable
of
thinking
,
that
Matter
can
be
rarified
into
a
Deity
,
and
that
Divine
and
Almighty
Wisdom
,
Knowledge
,
Goodness
and
Power
,
are
the
result
of
Body
luckily
disposed
and
moved
;
which
yet
was
the
Opinion
of
Hobbs
,
and
is
still
of
many
of
his
Admirers
and
Followers
.
For
notwithstanding
those
Excellent
Demonstrations
that
many
Learned
Men
Dr.
Cudworth
,
Dr.
Bentley
,
and
others
.
amongst
us
have
established
,
that
Matter
and
Motion
cannot
possibly
produce
Cogitation
,
Consciousness
,
Understanding
and
Liberty
of
Will
:
There
is
lately
an
Ignorant
Corporealist
who
asserts
,
Observations
on
Dr.
Bentley's
Sermon
,
p.
10.
That
the
Inflamed
and
glowing
Particles
of
the
Blood
,
called
Spirits
,
tho'
they
are
not
in
themselves
Sentient
and
Intelligent
,
are
yet
the
active
Principle
of
Life
and
Motion
,
of
Sense
and
Understanding
in
Man
and
Beast
;
and
do
act
the
Understanding
or
Brain
to
apprehend
,
judge
and
remember
.
Now
by
this
't
is
plain
that
he
supposes
Cogitation
,
Understanding
,
Consciousness
and
Liberty
,
and
all
the
Faculties
of
the
Soul
of
Man
to
be
nothing
but
the
result
of
some
peculiar
Motions
in
a
Fitly
organized
Body
.
The
Animal
Spirits
he
thinks
are
like
the
Elastick
Particles
in
the
Spring
of
a
Watch
,
tho'
they
cannot
tell
what
a
Clock
it
is
themselves
,
yet
they
can
by
means
of
the
Spring
which
they
actuate
,
do
that
and
many
other
things
that
the
Movement
shall
be
fitted
for
:
Or
to
make
use
of
a
Comparison
of
his
own
;
The
Animal
Spirits
may
do
as
the
Wind
doth
in
the
Chest
of
an
Organ
,
tho'
it
can
make
no
Musick
of
it self
,
yet
by
being
communicated
so
as
to
inspire
the
several
Pipes
,
it
may
actuate
them
into
a
very
fine
Harmony
.
It
is
not
my
Business
nor
Design
to
discourse
here
of
the
Soul
of
Man
:
but
yet
I
would
fain
beg
these
Corporealists
clearly
to
explain
,
how
Self-Consciousness
,
Reflection
,
and
Liberty
of
Action
can
possibly
be
accounted
for
by
this
Hypothesis
.
For
this
necessarily
makes
Men
meer
Machines
at
long
run
.
An
Engine
is
never
the
more
free
and
conscious
to
its
self
of
its
own
Operations
for
being
fine
and
curiously
contrived
:
And
the
wonderful
Clock
at
Strasburgh
knows
no
more
what
it
doth
,
nor
is
it
any
more
the
Spontaneous
Cause
of
its
so
many
and
curious
Motions
,
than
the
Ancient
Clepsydra
,
or
a
modern
Hour-glass
knoweth
what
it
is
about
,
when
it
rudely
measureth
the
Duration
of
any
Part
of
Time
.
For
whatever
is
performed
by
meer
Matter
and
Motion
must
needs
be
necessary
in
every
step
and
degree
of
its
course
,
be
the
way
of
acting
in
the
Engine
never
so
curious
,
and
never
so
remote
from
the
cognisance
of
our
Senses
.
They
know
well
enough
,
as
I
shall
shew
below
,
that
there
is
no
possible
room
for
freedom
of
Action
,
Consciousness
of
any
Operation
,
nor
for
a
Cogitative
and
Reasoning
Power
,
according
to
this
way
of
explicating
the
Operations
of
the
Humane
Soul
.
For
in
the
Animal
Spirits
they
grant
there
is
no
such
thing
;
they
are
only
a
fiery
and
briskly
agitated
Fluid
,
which
serves
to
actuate
any
Part
.
of
the
Rational
Machine
pro
re
natâ
:
And
these
several
Parts
or
Organs
of
the
Machine
can
no
more
produce
any
such
thing
without
the
Animal
Spirits
,
than
the
Hand
or
Dial-Plate
of
a
Watch
can
,
or
any
other
Part
of
a
curious
Instrument
.
If
therefore
you
enquire
of
them
,
wherein
they
place
this
Cogitation
,
Self-Consciousness
and
Liberty
;
they
will
tell
you
't
is
in
the
Man
,
't
is
in
the
whole
;
't
is
neither
his
Soul
alone
,
nor
his
Body
alone
;
't
is
no
Spiritual
Substance
distinct
from
Matter
,
but
't
is
the
whole
Man
that
thinks
,
reasons
,
and
acts
freely
by
the
form
of
the
whole
:
But
this
is
very
unaccountable
,
and
is
what
neither
they
nor
any
one
else
,
I
believe
,
can
ever
apprehend
or
conceive
;
that
Liberty
should
be
the
result
of
Necessarily
moved
Matter
;
that
Cogitation
should
arise
from
Senseless
and
Unthinking
Atoms
,
and
that
Knowledge
and
Consciousness
of
its
own
Operations
should
come
into
any
Engine
by
its
being
finely
and
curiously
contrived
,
and
be
nothing
but
the
necessary
result
of
bare
local
Motion
,
and
rightly
Organized
Matter
.
These
Absurdities
some
other
Corporealists
clearly
perceiving
,
and
being
fully
convinced
that
't
is
impossible
to
account
for
Cogitation
,
Consciousness
,
and
the
like
,
from
bare
Matter
and
Motion
;
and
to
educe
the
Perfections
of
the
Deity
out
of
the
Power
of
Matter
only
.
These
,
I
say
,
had
recourse
to
another
way
of
maintaining
their
beloved
Assertion
,
that
there
is
no
other
Substance
but
Body
.
They
assert
,
that
Cogitation
is
Essential
to
Matter
:
or
,
as
Spinoza
words
it
,
All
Substance
is
essentially
Cogitative
and
Extended
;
so
that
as
there
is
no
Substance
but
what
is
Material
,
so
there
is
none
but
what
is
Cogitative
too
.
Indeed
,
as
I
shewed
you
before
,
he
asserts
that
there
is
but
One
only
Substance
,
which
is
God
,
or
in
other
words
,
Universal
Matter
;
and
Cogitation
and
Extension
(
he
saith
)
are
the
two
Infinite
Attributes
,
or
else
the
Affections
of
the
Attributes
of
the
Deity
Op.
Posthum
.
p.
12.
&
14.
.
And
this
,
with
a
great
deal
of
Assurance
(
as
the
way
of
these
Writers
is
)
he
pretends
to
demonstrate
Mathematically
,
by
a
Pompous
,
tho'
a
very
Obscure
,
Apparatus
of
Definitions
,
Axioms
,
Postulates
and
Propositions
.
But
it
is
not
calling
a
thing
a
Demonstration
,
that
will
make
it
to
be
so
;
nor
concluding
with
Quod
erat
Demonstrandum
,
that
will
make
every
body
acquiesce
in
a
Proposition
,
when
it
is
either
perfectly
unintelligible
or
false
.
And
yet
such
are
those
that
Spinoza
brings
to
prove
and
support
this
strange
Opinion
.
The
Monstrous
Absurdities
of
which
,
I
shall
now
consider
.
And
First
,
't
is
plain
,
That
if
Cogitation
be
as
Essential
to
Matter
as
Extension
;
Then
all
and
every
Particle
of
it
must
needs
be
a
Thinking
Substance
or
Body
by
it self
,
Distinct
from
all
Other
Particles
of
Matter
in
the
World
.
There
is
no
one
doubts
but
't
is
so
,
in
reference
to
the
proper
and
allowed
Affections
of
Body
,
Impenetrability
and
Extension
.
Every
least
Particle
or
Atom
of
Matter
hath
these
Properties
as
compleat
within
it self
,
as
they
are
in
the
whole
Bulk
of
the
Universe
,
or
in
any
larger
Body
whatsoever
:
These
are
also
individually
distinct
in
each
Particle
;
so
that
its
Properties
,
though
of
the
same
kind
,
are
not
the
very
same
with
those
of
other
Parts
of
Matter
.
Now
if
to
each
such
Particle
of
Matter
Cogitation
be
also
added
;
then
every
Atom
in
the
Universe
will
be
a
Thinking
,
Intelligent
and
Reasoning
Being
,
distinct
from
all
the
rest
,
and
have
its
own
proper
and
peculiar
Faculties
and
Operations
;
't
will
be
a
different
Person
from
all
Others
;
and
every
Individual
Particle
of
Matter
will
be
so
from
it
,
and
from
every
one
else
in
the
World
.
Every
Atom
also
will
be
equal
to
any
of
the
rest
,
in
respect
of
this
Cogitative
Power
;
will
have
it
in
the
very
same
Proportion
,
and
not
be
wiser
or
more
foolish
,
duller
or
more
ingenious
than
its
neighbours
.
And
if
this
be
so
(
as
it
must
necessarily
be
,
if
all
Matter
be
Essentially
Cogitative
)
then
there
must
either
be
no
God
at
all
,
or
else
every
Particle
of
Matter
must
be
a
distinct
God
by
it self
;
and
so
the
most
ridiculous
Polytheism
that
ever
was
imagin'd
,
must
be
introduced
and
allowed
of
.
For
if
there
be
any
such
things
as
Perfect
Knowledge
,
Power
,
Wisdom
and
Goodness
,
every
one
of
these
Particles
must
have
it
:
For
't
is
impossible
Infinite
or
Perfect
Power
,
Wisdom
,
Knowledge
and
Goodness
,
can
be
produced
out
of
finite
;
the
lesser
can
never
produce
the
greater
,
nor
any
thing
make
or
give
that
which
it
hath
not
within
it self
:
And
therefore
it
plainly
follows
,
that
either
there
is
no
Deity
at
all
,
or
else
that
every
Particle
of
Matter
must
be
a
God
by
it self
,
according
to
this
Hypothesis
.
For
finite
or
imperfect
Cogitation
can
no
more
be
the
Cause
of
Infinite
,
than
Cogitation
can
arise
from
incogitative
Matter
.
And
this
Spinoza
saw
very
well
;
and
therefore
he
asserts
all
Cogitation
,
as
well
as
all
Substance
,
to
be
Infinite
Op.
Post
.
p.
21.
6.4
,
5.
.
Indeed
,
to
avoid
this
abominable
Absurdity
of
each
Particle
of
Matter's
being
God
by
it self
;
he
saith
,
that
there
is
but
one
only
Substance
in
Nature
,
and
that
this
is
God
Ib.
p.
12.
But
this
will
not
help
him
out
,
nor
do
him
much
service
in
defending
him
from
the
horrid
Absurdities
of
this
Notion
.
For
if
by
Substance
,
he
mean
only
Substance
in
general
,
or
the
Idea
that
we
have
of
some
Substratum
,
Support
or
Subject
of
Inhesion
in
which
we
conceive
the
Properties
and
Accidents
of
Real
Beings
to
inhere
;
as
by
his
Definition
of
Substance
he
seems
to
imply
;
't
is
plain
,
this
is
only
a
Metaphysical
Notion
,
only
a
general
Word
or
Term
that
serves
to
denote
our
conception
of
something
in
a
Being
that
doth
not
depend
upon
the
Properties
of
it
,
nor
inhere
in
them
,
but
they
upon
and
in
it
.
But
we
can
have
no
Notion
of
Substance
existing
without
any
Properties
,
any
more
than
of
Properties
without
it
.
If
therefore
he
mean
that
God
is
such
a
Substance
as
this
,
that
God
is
the
Term
or
Idea
of
Substance
in
general
,
he
makes
the
Deity
nothing
at
all
but
a
meer
Name
,
a
meer
Ens
Rationis
,
or
Creature
of
the
Brain
only
;
than
which
nothing
can
be
more
ridiculous
and
foolish
.
For
't
is
the
Attributes
or
Properties
of
the
Deity
that
we
chiefly
contend
for
,
and
which
we
are
chiefly
obliged
to
Acknowledge
and
Reverence
;
and
't
is
These
that
we
assert
must
be
inherent
in
an
Infinite
and
Immaterial
Substance
,
or
Spirit
.
But
if
by
there
being
but
one
only
Substance
,
which
he
saith
is
God
,
Spinoza
means
,
that
the
Deity
is
the
whole
Mass
of
Beings
or
of
Matter
in
the
Universe
,
as
by
what
he
delivers
in
many
places
,
I
do
really
believe
that
he
did
;
for
he
asserts
,
that
all
Corporeal
Substance
is
Infinite
and
One
Ib.
p.
14.
;
and
that
Extension
and
Cogitation
are
the
Attributes
,
or
the
Affections
of
the
Attributes
of
God
,
as
I
hinted
before
.
I
say
,
if
this
be
his
Opinion
,
there
cannot
possibly
be
a
more
unaccountable
,
absurd
and
impossible
Notion
of
God
advanced
.
And
't
is
also
absolutely
inconsistent
and
contradictions
with
what
he
doth
at
other
times
assert
.
For
if
Substance
,
Matter
,
and
God
,
signifie
all
the
same
thing
,
and
all
Matter
be
Essentially
Cogitative
,
as
such
;
Then
't
is
plain
,
as
I
have
shewed
already
,
that
God
cannot
be
the
whole
Matter
of
the
Universe
,
but
each
Particle
of
Matter
will
be
a
God
by
it self
.
For
if
there
be
any
such
thing
as
Infinite
Perfection
,
it
must
be
Essentially
in
every
Particle
of
Matter
;
otherwise
Infinite
Perfection
may
arise
out
of
what
is
only
Finite
,
which
is
impossible
.
And
if
every
Particle
of
Matter
have
this
Infinite
Perfection
,
the
whole
Mass
of
these
,
Collectively
considered
,
will
be
by
no
means
One
God
,
or
One
Being
,
Infinitely
Perfect
,
but
a
Swarm
of
Innumerable
Deities
,
every
one
of
which
will
be
Personally
distinct
from
each
other
,
and
yet
contain
all
possible
Perfection
in
it self
.
But
allowing
him
all
the
Collective
Mass
of
Beings
,
or
the
Universe
to
be
God
;
What
a
strange
kind
of
a
Deity
would
this
make
?
The
Divine
Nature
must
then
necessarily
be
Divisible
,
part
of
it
here
,
and
part
there
;
part
of
it
in
Motion
,
and
part
of
it
at
Rest
;
part
of
it
Hot
,
and
part
Cold
;
part
Fire
,
and
part
Water
;
and
,
in
a
word
,
subject
to
all
manner
of
Imperfections
,
Vicissitudes
,
Changes
,
Contrarieties
and
Alterations
that
can
be
imagined
.
But
this
the
common
Sense
of
all
Mankind
will
abhorr
and
detest
to
be
spoken
of
the
Deity
:
and
besides
,
't
is
contrary
to
what
Spinoza
asserts
in
other
places
,
where
he
saith
Substance
is
Indivisible
Ib.
p.
11.
.
But
how
there
can
be
but
One
Only
Substance
,
and
that
the
Matter
of
the
Universe
;
and
how
this
Substance
can
be
Indivisible
,
when
yet
each
Particle
of
Matter
must
be
a
distinct
Substance
by
it self
,
and
is
divisible
,
and
divided
from
all
others
,
as
our
Reason
and
our
Senses
do
every
day
inform
us
,
is
a
flight
of
Metaphysicks
above
my
Understanding
,
and
can
,
I
believe
,
never
be
conceived
by
any
one
that
understands
the
meaning
of
the
Words
or
Terms
such
an
Opinion
shall
be
delivered
in
.
But
he
indeed
that
doth
not
,
and
that
will
admire
lofty
and
insignificant
Sounds
,
without
Sense
,
or
he
that
hath
some
wicked
and
base
Design
to
cover
under
such
Cant
,
may
conceive
any
thing
,
or
at
least
say
that
he
doth
so
.
The
Operations
and
Actions
also
of
a
Corporeal
Deity
(
were
it
possible
there
should
be
such
an
one
)
must
be
all
absolutely
Necessary
,
and
determined
by
pure
Physical
and
Mechanical
Fatality
.
For
he
would
be
really
and
truly
Natura
Naturata
,
only
the
bare
Result
of
Motion
in
Matter
,
as
't
is
variously
formed
,
figured
,
moved
and
disposed
so
as
to
produce
any
Natural
Effect
.
And
this
,
I
doubt
not
but
some
of
these
Corporealists
very
well
understand
;
and
that
is
the
reason
that
makes
them
so
very
fond
of
the
Notion
of
a
Corporeal
Deity
,
and
of
asserting
,
That
there
is
nothing
in
the
World
but
Body
:
For
then
they
know
very
well
,
that
there
can
be
nothing
but
{αβγδ}
in
Nature
,
such
a
Physical
Necessity
as
will
perfectly
exclude
all
Freedom
and
Liberty
of
Will
amongst
Men
,
and
consequently
destroy
all
Notions
of
,
and
Distinctions
between
Good
and
Evil
.
They
don't
care
to
say
plainly
there
is
no
God
,
that
looks
a
little
too
bare-faced
:
for
Atheism
is
a
Name
they
don't
love
to
take
.
But
they
will
readily
and
studiously
endeavour
to
advance
such
an
Account
and
Notion
of
a
Deity
as
shall
do
as
well
;
such
an
one
as
they
know
is
in
effect
the
same
as
to
say
there
is
no
God
at
all
.
And
this
the
representing
him
as
Corporeal
,
will
effectually
do
;
for
this
subjects
Him
to
a
Physical
Necessity
,
makes
Him
nothing
at
all
but
Nature
,
and
deprives
both
Him
and
us
of
the
Noble
Principle
of
Freedom
of
Will
:
and
then
they
know
that
there
can
be
no
such
things
as
Rewards
and
Punishments
proportionate
to
Mens
Actions
;
but
that
all
things
are
alike
,
without
any
distinction
of
Good
and
Evil
,
and
consequently
that
they
may
do
any
thing
that
they
have
a
mind
to
.
And
this
appears
to
be
the
Issue
that
they
would
willingly
bring
all
things
to
;
For
if
this
were
not
the
case
,
what
Reason
can
be
given
why
Men
should
be
such
zealous
Sticklers
for
a
Corporeal
Deity
?
Why
should
they
still
,
in
spite
of
Sense
,
Reason
and
Philosophy
,
maintain
,
That
there
can
be
no
such
thing
as
an
Incorporeal
or
Immaterial
Substance
?
Is
it
purely
out
of
a
devout
and
holy
Desire
to
understand
the
Divine
Nature
more
clearly
,
in
order
to
speak
of
him
more
properly
,
to
adore
him
more
religiously
,
and
obey
him
more
heartily
?
I
fear
,
not
:
For
if
Matter
and
Motion
can
Think
,
and
(
as
they
say
)
the
Properties
or
Attributes
of
God
can
be
accountable
that
way
,
and
there
be
really
and
truly
a
Wise
,
Powerful
,
Just
and
Good
God
,
though
Corporeal
;
why
should
not
these
Gentlemen
look
upon
themselves
obliged
to
obey
such
a
God
,
as
well
as
a
Spiritual
one
?
Why
do
they
quarrel
with
,
and
cast
off
his
Holy
Word
,
and
reject
and
despise
his
Revealed
Will
?
Is
not
a
Corporeal
Deity
(
according
to
their
Notion
)
truly
a
Being
endowed
with
all
possible
Perfections
.
Is
not
He
the
First
Cause
,
Maker
and
Preserver
of
all
Things
?
and
consequently
is
not
He
as
fit
and
worthy
to
be
worshipped
as
well
as
a
Spiritual
One
?
and
cannot
such
a
Deity
acquaint
his
Creatures
how
he
will
be
worshipped
and
served
?
cannot
He
Reward
them
for
so
doing
,
and
Punish
them
for
offending
against
Him
,
equally
as
if
He
were
Incorporeal
?
If
he
cannot
,
indeed
,
then
there
is
something
more
than
bare
Speculation
in
the
case
,
and
there
must
be
some
substantial
Reason
why
Deists
and
Antiscripturists
are
always
Corporealists
.
And
this
is
the
truth
of
the
Matter
;
the
God
of
the
Corporealists
is
not
the
True
Deity
,
whatever
they
may
pretend
,
but
a
blind
,
stupid
,
senseless
Idol
,
that
hath
nothing
but
the
Name
of
God
wickedly
applied
to
it
.
't
is
only
Nature
or
a
Plastick
Power
in
Nature
,
the
whole
mass
of
,
or
some
fine
,
subtile
and
active
Parts
of
Matter
in
rapid
Motion
,
without
any
Understanding
,
Quando
attribuimus
Deo
sensus
,
Scientiam
&
Intellectum
,
quae
in
nobis
nihil
aliud
sunt
quàm
suscitatus
à
rebus
externis
organa
prementibus
animi
Tumultus
,
non
est
putandum
aliquid
tale
accidere
Deo
.
Hobbs
de
Civ
.
c
.
xv
.
§.
14.
p.
271.
The
same
thing
he
saith
also
,
Leviath
.
c
.
31.
p.
190.
Wisdom
,
or
Design
,
without
liberty
of
Will
or
freedom
of
Action
;
but
Physically
and
Mechanically
Necessary
in
all
its
Operations
.
Their
God
is
{αβγδ}
,
and
{αβγδ}
,
as
Herodotus
speaks
,
he
is
the
Servant
of
Necessity
,
and
cannot
possibly
himself
avoid
the
destined
fate
.
And
to
be
sure
,
if
God
be
not
a
free
Agent
,
Nothing
else
can
:
for
all
things
flowing
from
him
by
an
inevitable
Necessity
Omnia
Inevitabili
necessitate
ex
Dei
Naturâ
sequi
statuo
.
Op.
Post
.
p.
453.
Vid
.
etiam
,
p.
24.18.26
,
&c.
,
or
being
Parts
of
Him
,
as
Spinoza
asserts
,
they
must
be
under
the
same
Necessity
with
the
Deity
,
and
he
saith
plainly
,
That
every
thing
that
is
determined
to
Operate
,
is
so
determined
necessarily
by
God
,
and
could
not
act
at
all
if
God
did
not
thus
necessarily
determine
it
Op.
Post
.
p.
24.
.
That
the
Will
of
Man
cannot
be
called
free
,
but
is
only
a
necessary
Cause
P.
28.
.
And
in
another
place
P.
36.
he
tells
us
plainly
,
that
there
are
no
such
things
as
final
Causes
in
Nature
,
they
being
only
the
Ignorant
Figments
of
Mankind
;
but
that
all
things
are
Governed
by
Absolute
Necessity
.
A
while
after
this
,
P.
37.
he
asserts
Man
to
be
a
meer
Machine
,
and
saith
,
that
't
is
only
those
who
are
Ignorant
of
Causes
that
say
he
was
thus
finely
formed
by
any
Art
or
Design
;
or
who
attribute
his
Composition
to
any
Supernatural
Wisdom
.
And
then
at
last
he
comes
to
the
great
Point
on
which
all
this
Philosophy
turns
;
which
is
,
That
Good
and
Evil
are
not
by
Nature
;
but
that
the
Notions
of
them
came
only
from
Mens
mistaken
Opinion
,
that
all
things
were
made
for
them
;
and
who
therefore
call
that
Good
which
is
agreeable
to
their
Fancy
,
and
that
Evil
which
is
contrary
to
it
.
By
which
short
Connexion
of
their
Opinions
,
't
is
clear
enough
why
Spinoza
was
a
Corporealist
,
as
also
why
Mr.
Hobbs
advanced
the
same
Notions
.
And
I
doubt
those
that
Espouse
the
same
Opinions
now
adays
,
know
too
well
the
Consequences
of
them
.
But
of
the
Precariousness
of
these
Notions
,
I
must
say
no
more
now
;
designing
particularly
to
confute
them
hereafter
,
as
they
are
made
Objections
against
the
Truth
,
and
Obligation
of
Religion
in
general
.
FINIS
.