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A34395.xml
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<title>The principles of the most ancient and modern philosophy concerning God, Christ and the creatures ... being a little treatise published since the author's death, translated out of the English into Latin, with annotations taken from the ancient philosophy of the Hebrews, and now again made English / by J.C., Medicinæ Professor.</title>
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<title>The principles of the most ancient and modern philosophy concerning God, Christ and the creatures ... being a little treatise published since the author's death, translated out of the English into Latin, with annotations taken from the ancient philosophy of the Hebrews, and now again made English / by J.C., Medicinæ Professor.</title>
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<front>
<div type="title_page">
<pb facs="tcp:52717:1"/>
<pb facs="tcp:52717:1" rendition="simple:additions"/>
<p>THE
PRINCIPLES
Of the moſt Ancient and Modern
PHILOSOPHY,
CONCERNING
<hi>God, Chriſt,</hi> and the <hi>Creatures,</hi> viz.
of Spirit and Matter in general<g ref="char:punc">▪</g>
whereby may be reſolved all thoſe
Problems or Difficulties, which
neither by the School nor Common
Modern Philoſophy, nor by the
<hi>Carteſian, Hobbeſian,</hi> or <hi>Spinoſian,</hi>
could be diſcuſſed.</p>
<p>BEING
A little Treatiſe publiſhed ſince the Au<g ref="char:EOLhyphen"/>thor's
Death, tranſlated out of the <hi>Eng<g ref="char:EOLhyphen"/>liſh</hi>
into <hi>Latin,</hi> with Annotations taken
from the Ancient Philoſophy of the <hi>He<g ref="char:EOLhyphen"/>brews;</hi>
and now again made <hi>Engliſh.</hi>
</p>
<p>By<hi> J. C. Medicinae Profeſſor.</hi>
</p>
<p>Printed in <hi>Latin</hi> at <hi>Amsterdam,</hi> by <hi>M.
Brown,</hi> 1690. And Reprinted at <hi>Lon<g ref="char:EOLhyphen"/>don,</hi>
1692.</p>
</div>
<div type="note">
<pb facs="tcp:52717:2"/>
<head>ADVERTISEMENT.</head>
<p>HAving the care of the Publication of this Piece com<g ref="char:EOLhyphen"/>mitted
to my Charge, I thought, for the Good of the
Publick, to give them the knowledge of the following
<hi>Elixir,</hi> &c.</p>
<p>THE <hi>Elixir Proprietatis</hi> (ſo highly commended by
the Renowned <hi>Paracelſus</hi> and <hi>Helmont)</hi> it reſiſteth
all Putrefaction of the <hi>Blood,</hi> ſtrengtheneth the Digeſtive
Faculty. Its Excellent Virtues are prevalent in Curing of
continual <hi>Fevers, Quotidian</hi> and <hi>Tertian Agues, Small
Pox,</hi> and <hi>Meaſles,</hi> or <hi>Swine Pox,</hi> with other Peſtilential
Diſtempers; as alſo the <hi>Palſy, Apoplexy, Falling-Sick<g ref="char:EOLhyphen"/>neſs,
Aſthma's, Tabes,</hi> or <hi>Conſumption</hi> of the <hi>Lungs.</hi> Its
Doſe is from 10 to 20, 30, or 40 drops in a Glaſs of Sack.
This Noble <hi>Elixir</hi> is Philoſophically prepared, by <hi>John
Spire, Chymico Medicus,</hi> at four Shillings the Ounce.
Who hath, by his Labour and Study in the Chymical Art,
attained unto ſeveral ſecret Arcanums, (not vulgarly
known) particularly a Soveraign Remedy for the <hi>Gout.</hi>
If any one is deſirous thereof, or the aforeſaid <hi>Elixir Pro<g ref="char:EOLhyphen"/>prietatis,</hi>
Let them apply themſelves to my Friend,
Mr. <hi>Dorman Newman,</hi> at the <hi>King's Arms</hi> in the Poul<g ref="char:EOLhyphen"/>try,
and the Author at his Houſe in <hi>Horſty-down-Fair<g ref="char:EOLhyphen"/>ſtreet,
Southwark;</hi> or at his Country Houſe, at the up<g ref="char:EOLhyphen"/>per
end of <hi>Twitnam,</hi> near the Sign of the <hi>White-Hart,</hi>
in <hi>Middleſex.</hi>
</p>
</div>
<div type="to_the_reader">
<pb facs="tcp:52717:2"/>
<head>TO THE
READER.</head>
<opener>
<salute>Courteous Reader.</salute>
</opener>
<p>WE have (for thy ſake) pub<g ref="char:EOLhyphen"/>liſhed
this little Treatiſe,
which was written not many Years
ago, by a certain <hi>Engliſh</hi> Counteſs,
a Woman learned beyond her Sex,
being very well skill'd in the <hi>Latin</hi>
and <hi>Greek</hi> Tongues, and excellent<g ref="char:EOLhyphen"/>ly
well vers'd in all kind of Philo<g ref="char:EOLhyphen"/>ſophy;
who when ſhe had firſt
taken in the Principles of <hi>Cartes,</hi> and
ſeeing its defects, afterwards by
reading certain Writings of very
Ancient Philoſophy, ſhe obſerved
ſo many things, that ſhe wrote theſe
few Chapters for her own uſe; but
<pb facs="tcp:52717:3"/>
in a very dull and ſmall Character;
which being found after her Death
is partly tranſcribed (for the reſt
could ſcarcely be read) and pub<g ref="char:EOLhyphen"/>liſhed
in <hi>Eatin,</hi> that thereby the
whole World might be in ſome
ſort benefitted, and ſo the ſame be<g ref="char:EOLhyphen"/>come
of Publick Good; to the end
that whoſoever he be that worthi<g ref="char:EOLhyphen"/>ly
Eſteems the Author, may ac<g ref="char:EOLhyphen"/>knowledge
true Philoſophy, and
ſo the more eaſily ſhun thoſe Er<g ref="char:EOLhyphen"/>rors,
which are now, alas! too
common.</p>
<q>Quibus tu fruere & vale.</q>
</div>
<div type="translator_to_the_reader">
<pb facs="tcp:52717:3"/>
<head>THE
TRANSLATOR
TO THE
READER.</head>
<opener>
<salute>Judicious Reader,</salute>
</opener>
<p>THOU may'ſt (peradventure)
no leſs wonder at the ſtrange<g ref="char:EOLhyphen"/>neſs
of the Paradox, than at the publi<g ref="char:EOLhyphen"/>cation
hereof in an <hi>Engliſh</hi> Dialect,
and the rather becauſe it is no vulgar
Theme, and conſequently above the reach
of vulgar Capacities, whom (leſt it ſhould
be more apt to diſtract than inſtruct) I
ſhould rather adviſe to rest ſatisfied with
what for the preſent they know, than ei<g ref="char:EOLhyphen"/>ther
to covet or condemn more than they
do, or are capable to apprehend: Yet, by
the way, let me adviſe thee to ſuſpend
<pb facs="tcp:52717:4"/>
thy cenſures, (which at first view, 'tis
probable, thou may'st be ſubject to enter<g ref="char:EOLhyphen"/>tain,)
as ſuppoſing the Doctrine herein
aſſerted more eaſily oppugnable than in<g ref="char:EOLhyphen"/>deed
it is) till thou hast paſſed a ſerious
examination on all the particulars herein
inſiſted upon: For <hi>Aliquando mens
cogitat quae ratio non probat.</hi> As
to the Tranſlation it ſelf, as I hope none
but envious Criticks will be offended
thereat, ſo I ſhall endeavour, though
briefly, yet fully, to ſatisfie every impar<g ref="char:EOLhyphen"/>tial
and unprejudiced Reader, both as to
the Circumſtance, and principal Reaſon
inducing me hereunto, which is as fol<g ref="char:EOLhyphen"/>lows.
Being ſome time ſince in <hi>Hol<g ref="char:EOLhyphen"/>land,</hi>
and in Conference with the re<g ref="char:EOLhyphen"/>nowned
<hi>F. M. B. van Helmont,</hi> then
reſident at <hi>Amſterdam,</hi> it ſo hapned
that I demanded of the ſaid <hi>Helmont,</hi>
if he had publiſhed, or did intend to pub<g ref="char:EOLhyphen"/>liſh
any new Books of his own, or others
Works, who preſently directed we where
<pb facs="tcp:52717:4"/>
I might procure certain Books, publiſhed
by his Order, which accordingly I did;
two whereof were extant in <hi>Latin,</hi> the
other in <hi>Nether-Dutch;</hi> this being the
Works of an <hi>Engliſh</hi> Counteſs (after a
brief peruſal) I have endeavoured to ren<g ref="char:EOLhyphen"/>der
into an <hi>Engliſh</hi> Stile, as familiar as
the Language would conveniently admit,
without ſome abuſe to the Author. One
Reaſon that led me to it, was the earnest
requeſt of a Friend; the other was, that
I did not doubt but this little Treatiſe
might happen into the Hands of ſome in<g ref="char:EOLhyphen"/>genious
and well-diſpoſed Perſons, who
(though not furniſhed with thoſe artificial
Helps and Advantages that Learning
uſually affords; yet nevertheleſs being
qualified by a natural pregnancy of parts,
by many ſerious Studies and deliberate
Thoughts of this or the like Nature) might
be competent Judges of ſuch Myſteries;
or that it might fortunately light into the
Hands of ſuch whoſe eminency of Learn<g ref="char:EOLhyphen"/>ing,
<pb facs="tcp:52717:5"/>
and maturity of Judgment, might
render them either willing to approve it,
or able to refute it, and that too with a
better <hi>Salvo</hi> of Divine Attributes than
is done in this Treatiſe. Now, wiſhing
thee the compleat enjoyment of all Tempo<g ref="char:EOLhyphen"/>ral
Bleſſings here, and the full fruition
and poſſeſſion of Eternal Happineſs here<g ref="char:EOLhyphen"/>after,
I conclude this preſent Epiſtle,
and ſubſcribe myſelf</p>
<closer>
<signed>Thine,
in all real Service,
<hi>J. C.</hi>
</signed>
</closer>
</div>
</front>
<body>
<div type="text">
<pb n="1" facs="tcp:52717:5"/>
<head>The Principles of the Ancient and
Modern Philoſophy: Concern<g ref="char:EOLhyphen"/>ing
God, Chriſt, and the Crea<g ref="char:EOLhyphen"/>ture;
that is, concerning Spirit,
and Matter in General.</head>
<div n="1" type="chapter">
<head>CHAP. I.</head>
<head type="sub">Concerning GOD, and his Attributes.</head>
<argument>
<p n="1">§. 1, 2, 3, 4, 5. Of God and his Divine
Attributes. §. 6, 7. How a Trinity may
be conceived to be in God, according to
the Scriptures; and yet without Offence
to <hi>Turks, Jews,</hi> or any other People;
though we ſhould omit the Terms of Three
diſtinct Perſons, which are neither built
upon Scripture or ſound Reaſon.</p>
</argument>
<p n="1">§. 1. GOD is a Spirit, Light, and Life,
infinitely Wiſe, Good, Juſt,
Mighty, Omniſcient, Omnipreſent, Om<g ref="char:EOLhyphen"/>nipotent,
Creator and Maker of all things
viſible and inviſible. See <hi>Adumbratio
<pb n="2" facs="tcp:52717:6"/>
Kabbalae Chriſtianae,</hi> Chap. 2. §. 2.—7.
<hi>Kabbal. denud.</hi> Tom. 2. Part 3.</p>
<p n="2">§. 2. IN God there is neither Time nor
Change, nor Compoſition, nor Diviſion
of Parts: He is wholly and univerſally
one in himſelf, and of himſelf, without
any manner of Variety or Mixture: He
hath no manner of Darkneſs, or Corporie<g ref="char:EOLhyphen"/>ty
in him, and ſo conſequently no kind of
Form or Figure whatſoever. See <hi>Philo<g ref="char:EOLhyphen"/>ſoph.
Kabbaliſtic. diſſertatio.</hi> ch. 3. <hi>in Kab<g ref="char:EOLhyphen"/>bal.
denud.</hi> Tom. 1. Part 3.</p>
<p n="3">§. 3. HE is alſo in a proper and real
ſence, a Subſtance or Eſſence diſtinct from
his Creatures, although he is not divided,
or ſeparated from them; but moſt ſtrict<g ref="char:EOLhyphen"/>ly
and in the higheſt degree intimately
preſent in them all; yet ſo as they are
not parts of him, nor can be changed in<g ref="char:EOLhyphen"/>to
him, nor he into them: He is alſo in
a true and proper ſence a Creator of all
Things, who doth not only give them
their Form and Figure, but alſo Being, Life,
Body, and whatſoever elſe of Good<g ref="char:punc">▪</g> they
have. See <hi>Kabbal. denud.</hi> Tom. 1. Part 2.
Pag. 30. 332.</p>
<p n="4">§. 4. SEEING then that in him there
is no Time, nor any Mutability, hence it
<pb n="3" facs="tcp:52717:6"/>
is that in him there can exiſt no new
Knowledge or Will, but his Knowledge and
Will are Eternal, and without or above
time. See <hi>Philoſoph. Kabbaliſtic. Diſſerta<g ref="char:EOLhyphen"/>tio</hi>
3. Ch. 1. <hi>in Kabbal. denudat.</hi> Tom. 1.
Part. 3. <hi>& ibid.</hi> Ch. 6.</p>
<p n="5">§. 5. LIKEWISE in God there can exiſt
no Paſſion, which to ſpeak properly comes
from his Creatures: For every Paſſion is
ſomething Temporal, and hath its Be<g ref="char:EOLhyphen"/>ginning,
and end with Time.</p>
<p n="6">§. 6. IN God is an <hi>Idea,</hi> which is
the Image of himſelf, or a Word exiſting
within him; which in Subſtance or Eſ<g ref="char:EOLhyphen"/>ſence
is one and the ſame with him, by
which he knows not only himſelf, but
all other things, and according to which,
yea by which <hi>Idea</hi> or Word, all things
were made and created.</p>
<p n="7">§. 7. BY the like Reaſon in God is a
Spirit or Will which proceeds from him,
and yet as to Subſtance or Eſſence is ſome<g ref="char:EOLhyphen"/>thing
one with him, by which Creatures
receive their Being and Activity: For
Creatures have their Being and Exiſtence
ſimply and alone from him, becauſe God
would have them to be, whoſe Will is
according to Knowledge moſt infinite.
<pb n="4" facs="tcp:52717:7"/>
And thus Wiſdom and Will in God, are
not a certain Subſtance or Being diſtinct
from him; but only diſtinct Manners or
Properties of one and the ſame Subſtance;
and ſeeing this is that which ſome of the
Wiſeſt and moſt Judicious Chriſtians un<g ref="char:EOLhyphen"/>derſtand
by the Word Trinity. If now we
ſhould neglect that<g ref="char:punc">▪</g> Phraſe of Three di<g ref="char:EOLhyphen"/>ſtinct
Perſons, which is a Stone of Offence
to <hi>Jews</hi> as well as <hi>Turks,</hi> and other People,
and indeed in it ſelf hath no ſound Rea<g ref="char:EOLhyphen"/>ſon,
nor can be any where found in Scri<g ref="char:EOLhyphen"/>pture;
yet all would eaſily agree in this
point: For they cannot deny that God
hath Wiſdom, and an Eſſential <hi>Idea,</hi> and
ſuch a Word in himſelf by which he
knows all things; and when they grant
he giveth all Things their Being, they
will be neceſſarily forced to acknowledge
that there is a Will in him, by which he
can accompliſh and bring that into Act
which was hid in the <hi>Idea,</hi> that is, can
produce it, and from thence make a di<g ref="char:EOLhyphen"/>ſtinct
Eſſential Subſtance; and this alone
is to create, <hi>viz.</hi> the Eſſence of a Crea<g ref="char:EOLhyphen"/>ture:
Nevertheleſs the <hi>Idea</hi> alone doth
not give being to the Creature; but the
Will join'd with the <hi>Idea,</hi> as when a
<pb n="5" facs="tcp:52717:7"/>
Maſter-Builder conceives in his Mind the
<hi>Idea</hi> of an Houſe, he doth not build that
Houſe by the <hi>Idea</hi> alone, but the Will is
joined with the <hi>Idea,</hi> and co-operates
therewith.</p>
<div type="annotations">
<head>Annotations on this firſt Chapter.</head>
<p>THE Ancient Hypotheſis of the <hi>He<g ref="char:EOLhyphen"/>brews,</hi>
as to what pertains to the
latter Contents of this Chapter, is this:</p>
<p n="1">1. Seeing God was of all the moſt ex<g ref="char:EOLhyphen"/>ceeding
great and infinite Light, and yet
the chiefeſt Good: For this Reaſon he
would make Creatures to whom he might
communicate himſelf: But theſe could in
no wiſe bear the exceeding greatneſs of
his Light: And hereunto belong thoſe
Scripture ſayings, <hi>God dwelleth in an in<g ref="char:EOLhyphen"/>approachable
Light. No Man hath ſeen God
at any Time,</hi> &c.</p>
<p n="2">2. He diminiſhed therefore (for the
ſake of his Creatures) the higheſt Degree
of his moſt intenſe Light, that there might
be room for his Creatures, from whence
Place immediately aroſe, as it were a cer<g ref="char:EOLhyphen"/>tain
Circular Vacuity or Space of Worlds.</p>
<p n="3">
<pb n="6" facs="tcp:52717:8"/>
3. This Vacuum was not a mere Priva<g ref="char:EOLhyphen"/>tion
or <hi>Non ens,</hi> but a certain real Poſi<g ref="char:EOLhyphen"/>tion
of Light, diminutively, which was
the Soul of the <hi>Meſſias,</hi> called by the <hi>He<g ref="char:EOLhyphen"/>brews,
Adam Kadmon,</hi> which filled all that
whole Space.</p>
<p n="4">4. This Soul of the <hi>Meſſias</hi> was united
with that whole Light of the Divinity,
which remained within that <hi>Vacuum,</hi> in a
more mild degree, that could be born, and
with it made up one Subject.</p>
<p n="5">5. This <hi>Meſſias</hi> (called <gap reason="foreign">
<desc>〈 in non-Latin alphabet 〉</desc>
</gap>, or Word,
or Firſt Begotten Son of God,) having
made a new Diminution of his Light, for
the benefit of his Creatures, framed or
made within himſelf the whole Series or
Orders of all Creatures.</p>
<p n="6">6. To whom he might farther com<g ref="char:EOLhyphen"/>municate
the Light or Rays of his Divine
Nature, as the Objects of Contemplation
and Love; which were the unitive Acts
of the Creator and Creatures; in which
Union the Happineſs of the Creatures did
conſiſt.</p>
<p n="7">7. Here therefore occurs the Trinity of
Divine Repreſentation: And the firſt Con<g ref="char:EOLhyphen"/>ception
is, that God is infinite, to be con<g ref="char:EOLhyphen"/>ſidered
without and above Production.
<pb n="7" facs="tcp:52717:8"/>
Secondly, God is the ſame as in the <hi>Meſ<g ref="char:EOLhyphen"/>ſias.</hi>
Thirdly, That God is the ſame, as
when with the <hi>Meſſias</hi> in the Creatures
fitted by the leaſt degree of Light to the
perception of his Creatures. Hitherto be<g ref="char:EOLhyphen"/>longs
that Scripture, ſaying, <hi>No <gap reason="illegible: faint" resp="#TECH" extent="1 letter">
<desc>•</desc>
</gap>lan hath
ſeen God at any time: the Son who is in
the Boſom of the Father hath revealed him
to us.</hi>
</p>
<p n="8">8. But it is common with the <hi>Hebrews</hi>
to uſe the Term of Perſons, yet ſo as that
by it they do not mean a ſingular <hi>Suppo<g ref="char:EOLhyphen"/>ſitum,</hi>
but a Conception only, or kind of
Repreſentation, or Method of Conſide<g ref="char:EOLhyphen"/>ration.
See <hi>Adumbratio Kabbal. Chriſtian.</hi>
Chap. 23.</p>
</div>
</div>
<div n="2" type="chapter">
<pb n="8" facs="tcp:52717:9"/>
<head>CHAP. II.</head>
<argument>
<p n="1">§. 1. Although Creatures are not Co-eter<g ref="char:EOLhyphen"/>nal
with God; yet they had infinite Times
from the Beginning. §. 2. So that no
Number of Years, no not the greateſt
that any created Intellect can conceive,
can reach to their Beginning. §. 3. Crea<g ref="char:EOLhyphen"/>tures
were in one ſence from Eternity,
and in another ſence not from Eternity.
§. 4. Infinity of Times is proved from the
infinite Goodneſs of God. §. 5. It is an
Eſſential Attribute of God to be a Crea<g ref="char:EOLhyphen"/>tor.
§. 6. What Time is, and how the
ſame cannot be in God:</p>
</argument>
<p n="1">§. 1. FORASMUCH as all Creatures
are, and do exiſt ſimply, or
alone from him; becauſe God willed them
to be, whoſe Will is infinitely powerful,
and whoſe Commandment, without any
Inſtrument or Inſtrumental Cauſe, is the
only Efficient to give Being unto his Crea<g ref="char:EOLhyphen"/>tures:
Hence it neceſſarily follows, ſeeing
the Will of God is Eternal, or from Eter<g ref="char:EOLhyphen"/>nity,
that Creation muſt immediately
<pb n="9" facs="tcp:52717:9"/>
follow the ſaid Will, without any Inter<g ref="char:EOLhyphen"/>poſition
of Time: And though it cannot
be ſaid, that Creatures conſidered in them<g ref="char:EOLhyphen"/>ſelves,
are Co-eternal with God; becauſe
after this rate Eternity and Time would
be confounded together; yet neverthe<g ref="char:EOLhyphen"/>leſs
the Creatures, and that Will which
created then, are ſo mutually preſent, and
ſo immediately happen one after ano<g ref="char:EOLhyphen"/>ther;
that nothing can be ſaid to come in
between; even as if two Circles ſhould
immediately touch each other: Neither
can we aſſign any other Beginning to
Creatures, but God himſelf, and his Eter<g ref="char:EOLhyphen"/>nal
Will, which is according to his Eter<g ref="char:EOLhyphen"/>nal
<hi>Idea</hi> or Wiſdom. Hence it follows
by Natural Conſequence, that Times from
the Creation are Infinite, and without all
Number, which no created Intellect can
conceive: How then can this be Finite
or Meaſured, which had no other begin<g ref="char:EOLhyphen"/>ning
but Eternity it ſelf.</p>
<p n="2">§. 2. BUT if any one will ſay, Times
are Finite, then let us ſuppoſe the Mea<g ref="char:EOLhyphen"/>ſure
of them from the Beginning, to be
about 6000 Years, (even as ſome do think
that the whole Age of this World, from
the Beginning, is of no greater Extent,)
<pb n="10" facs="tcp:52717:10"/>
or with others (who think, that before this
World, there was another inviſible World,
from whence this viſible World proceed<g ref="char:EOLhyphen"/>ed;)
let us ſuppoſe the Duration of this
World to be 600000 Years, or any other
Number of Years, as great as can be by
any Reaſon conceived: Now I demand
whether it could be, that the World was
created before this time? If they deny it,
they limit the Power of God to a certain
Number of Years; if they affirm it, they
allow Time to be before all time, which
is a manifeſt Contradiction.</p>
<p n="3">§. 3. THESE things being premiſed it
will be eaſie to Anſwer to that Queſtion,
wherewith Numbers have been ſo exceed<g ref="char:EOLhyphen"/>ingly
perplexed: Whether Creation was
made or could be made from Eternity,
or from Everlaſting? If by Eternity, and
Everlaſting, they mean an Infinite Num<g ref="char:EOLhyphen"/>ber
of Times; in this ſence Creation was
made from Everlaſting: But if they mean
ſuch an Eternity, as God himſelf hath,
ſo as to ſay, Creatures are Equal or Co-eternal
with God, and to have no begin<g ref="char:EOLhyphen"/>ning
of Time, this is falſe: For both Crea<g ref="char:EOLhyphen"/>tures
and Times (which are nothing elſe
but ſucceſſive Motions and Operations of
Created Beings) had a Beginning, which
<pb n="11" facs="tcp:52717:10"/>
is God or the Eternal Will of God. And
why ſhould it ſeem ſtrange to any one
that Times in their whole Collection or
Univerſality, may be ſaid to be Infinite,
when the leaſt part of Time that can be
conceived, contains in it ſelf a kind of In<g ref="char:EOLhyphen"/>finity?
For as there is no Time ſo great,
that a greater cannot be conceived; ſo
there is no time ſo ſmall, but there may
be a leſs; for the ſixtieth part of a Minute
may be divided into ſixty other parts,
and theſe again into others, and ſo <hi>ad in<g ref="char:EOLhyphen"/>finitum.</hi>
</p>
<p n="4">§. 4. BUT the Infiniteneſs of Times
from the beginning of Creation may be
likewiſe demonſtrated from the Goodneſs
of God; For God is infinitely Good, Lo<g ref="char:EOLhyphen"/>ving,
and Bountiful; yea, Goodneſs and
Charity it ſelf; an infinite Fountain, and
Father of Goodneſs, Charity, and Bounty.
Now how can it be, that this Fountain
ſhall not always plentifully flow, and ſend
from it ſelf Living Waters? And ſhall not
this Ocean perpetually abound with its
own Efflux to the Production of Crea<g ref="char:EOLhyphen"/>tures,
and that with a certain continual
Stream? For the Goodneſs of God in its
own proper Nature is Communicative,
and Multiplicative, and ſeeing in him no<g ref="char:EOLhyphen"/>thing
<pb n="12" facs="tcp:52717:11"/>
is wanting, neither can any thing
be added unto him, by reaſon of his ab<g ref="char:EOLhyphen"/>ſolute
fulneſs, and tranſcendent fertility:
And alſo ſeeing by the ſame reaſon he
cannot multiply himſelf, which would be
all one, as if we ſhould imagine there were
more Gods than one, which is contra<g ref="char:EOLhyphen"/>dictory:
Now it neceſſarily follows, that
he did give Being to his Creatures from
everlaſting, or Times without Number;
or elſe this Communicative Goodneſs of
God, which is his Eſſential Attribute, would
be ſomething Finite, and its Duration con<g ref="char:EOLhyphen"/>ſiſt
of a certain Number of Years, than
which nothing is more abſurd.</p>
<p n="5">§. 5. IT is an Eſſential Attribute of God,
to be a Creator, and ſo by Conſequence
God ever was a Creator, and ever will be
a Creator, becauſe otherwiſe he would be
changed. And therefore Creatures ever
were, and ever will be; but the Eternity
of Creatures is nothing elſe, but an Infi<g ref="char:EOLhyphen"/>nity
of Times, in which they ever were,
and ever will be without end: Neither is
this Infiniteneſs of Times equal to the In<g ref="char:EOLhyphen"/>finiteneſs
of God's Eternity; becauſe the
Eternity of God himſelf, hath no Times
in it<g ref="char:punc">▪</g> nothing therein can be ſaid to be
<pb n="13" facs="tcp:52717:11"/>
paſt, or to come, but the whole is always
preſent: He is indeed in Times; but not
comprehended of them. Although the
<hi>Hebrews</hi> ſeem to ſpeak ſomewhat different
from this (as appears in <hi>Kabbal. denud.</hi>
Tom. 1. Part 2. pag. 29, 30. and <hi>Philoſoph.
Kabbal. diſſertat.</hi> 3. Ch. 6, 7. in <hi>Kab. denud.</hi>
Tom. 1. Part 3.) yet they do not contra<g ref="char:EOLhyphen"/>dict
this Opinion, becauſe they allow an
indefinite Duration of Times. <hi>Confeſ. Ad<g ref="char:EOLhyphen"/>umbrat.
Kabbal. Chriſtian.</hi> Ch. 7. §. 4, 5, 7.
in <hi>Kabbal. denud.</hi> Tom. 2. Tract. ult.</p>
<p n="6">§. 6. AND the reaſon hereof is manifeſt;
becauſe Time is nothing elſe but the ſuc<g ref="char:EOLhyphen"/>ceſſive
Motion or Operation of Creatures;
which Motion or Operation, if it ſhould
ceaſe, Time would alſo ceaſe, and the
Creatures themſelves would ceaſe with
Time: Wherefore ſuch is the Nature of
every Creature, that it is in Motion, or
hath a certain Motion, by means of which
it advances forward, and grows to a far<g ref="char:EOLhyphen"/>ther
perfection. And ſeeing in God there
is no ſucceſſive Motion or Operation to a
farther perfection; becauſe he is moſt ab<g ref="char:EOLhyphen"/>ſolutely
perfect. Hence there are no
Times in God or his Eternity.</p>
<p>AND moreover, becauſe there are no
Parts in God, there are alſo no Times in
<pb n="14" facs="tcp:52717:12"/>
him<g ref="char:punc">▪</g> for all Times have their Parts, and
are indeed infinitely diviſible, as before
was ſaid.</p>
</div>
<div n="3" type="chapter">
<head>CHAP. III.</head>
<argument>
<p>§. 1. God is the moſt free Agent, and yet
of all the moſt neceſſary. §. 2. Indiffe<g ref="char:EOLhyphen"/>rency
of Will, which the School-men
imagined to be in God, is a mere Fiction.
§. 3. God created the World, not for
any external neceſſity, but out of the in<g ref="char:EOLhyphen"/>ternal
impulſe of his Divine Goodneſs
and Wiſdom. §. 4. Creatures were crea<g ref="char:EOLhyphen"/>ted
Infinite, and there are Worlds Infi<g ref="char:EOLhyphen"/>nite.
§. 5. The least Creature that we
can conceive hath within it Infinite Crea<g ref="char:EOLhyphen"/>tures.
§. 6. Yet that doth not make
Creatures equal with God. §. 7. A re<g ref="char:EOLhyphen"/>futation
of thoſe imaginary Spaces, which
the Schools did imagine to exiſt without
the Creatures. §. 8. Succeſſive Motion
hath no place in God. §. 9. An Anſwer to
the Objection. §. 10. All Creatures
are united after a certain manner.</p>
</argument>
<p n="1">§. 1. MOREOVER, if the afore-men<g ref="char:EOLhyphen"/>tioned
Attributes of God
be duly conſidered, and eſpecially theſe
<pb n="15" facs="tcp:52717:12"/>
two; to wit, his Wiſdom and Goodneſs,
that Indifferency of Will, which the
Schoolmen, and Philoſophers falſly ſo
called, have imagined to be in God, will
be utterly refuted, and wholly turned out
of Doors; which alſo they have impro<g ref="char:EOLhyphen"/>perly
called Free-Will; for although the
Will of God be moſt free, ſo that what<g ref="char:EOLhyphen"/>ſoever
he doth in the behalf of his Crea<g ref="char:EOLhyphen"/>tures,
he doth freely without any external
Violence, Compulſion, or any Cauſe com<g ref="char:EOLhyphen"/>ing
from them: Whatſoever he doth, he
doth of his own accord: Yet that Indiffe<g ref="char:EOLhyphen"/>rence
of acting, or not acting, can by no
means be ſaid to be in God<g ref="char:punc">▪</g> becauſe this
were an Imperfection, and would make
God like corruptible Creatures; for this
Indifference of Will is the Foundation of
all Change, and Corruptibility in Crea<g ref="char:EOLhyphen"/>tures;
ſo that there would be no evil in
Creatures if they were not changeable.
Therefore, if the ſame ſhould be ſuppoſed
to be in God, he muſt be ſuppoſed to be
changeable, and ſo would be like corrupti<g ref="char:EOLhyphen"/>ble
Man, who often doth a thing out of
his mere pleaſure, not out of a true and
ſolid Reaſon, or the guidance of Wiſdom;
in which he is like to thoſe Cruel Tyrants
which are in the World, who act many
<pb n="16" facs="tcp:52717:13"/>
things out of their mere Will or Pleaſure,
relying on their Power, ſo that they can
render no other Reaſon for what they do,
than that it is their mere Pleaſure; where<g ref="char:EOLhyphen"/>as
any good Man of them that acts, or is
about to act, can render a ſuitable reaſon
for it; and that becauſe he knows and un<g ref="char:EOLhyphen"/>derſtands
that true Goodneſs and Wiſdom
hath required him to do it, wherefore he
Wills that it be effected, becauſe it is juſt,
ſo that if he ſhould not do it he would
neglect his Duty.</p>
<p n="2">§. 2. FOR true Juſtice or Goodneſs
hath in it ſelf no Latitude or Indifference;
but is like unto a certain right line, drawn
from one point to another, where it can<g ref="char:EOLhyphen"/>not
be ſaid two or more Lines can be in<g ref="char:EOLhyphen"/>differently
drawn between two Points, and
yet all right Lines; becauſe there can be
but one that is a right Line, and the reſt
will be crooked or bending, and that more
or leſs as they depart, or are diſtant from
that one right Line, above-mentioned:
Whence it is manifeſt, this Indifference of
Will hath no place in God, by reaſon it
is an Imperfection; who though he be
the moſt free Agent, yet he is alſo above
all the moſt neceſſary Agent; ſo that it is
impoſſible that he ſhould not do, what<g ref="char:EOLhyphen"/>ſoever
<pb n="17" facs="tcp:52717:13"/>
he doth in or for his Creatures; See<g ref="char:EOLhyphen"/>ing
his Infinite Wiſdom, Goodneſs, and
Juſtice, is a Law unto him, which he can<g ref="char:EOLhyphen"/>not
Tranſgreſs. <hi>Philoſoph. Kabbal. diſſertat.
3. Cap.</hi> 6, 7. in <hi>Kabbal. denud.</hi> Tom. 1.
Part. 3.</p>
<p n="3">§. 3. HENCE therefore it evidently fol<g ref="char:EOLhyphen"/>lows,
that it was not indifferent to God,
whether he would give Being to his Crea<g ref="char:EOLhyphen"/>tures
or no; but he made them out of a
certain internal impulſe of his Divine Wiſ<g ref="char:EOLhyphen"/>dom
and Goodneſs, and ſo he created the
World or Creatures aſſoon as he could:
For this is the Nature of a neceſſary Agent,
to do whatſoever it can; therefore ſeeing
he could create the World or Creatures in
Infinite Times, before 6000 Years, or be<g ref="char:EOLhyphen"/>fore
60000 Years, or 600000, <hi>&c.</hi> Hence
it follows he hath done it; For God can en<g ref="char:EOLhyphen"/>tirely
do that which implies no contra<g ref="char:EOLhyphen"/>diction;
but this doth not imply a con<g ref="char:EOLhyphen"/>tradiction,
if the Worlds or Creatures be
ſaid to have been or exiſted in Infinite
Times, before this Moment; even as they
are Infinite Times after this Moment: If
there be no contradiction in the latter, there
is alſo no contradiction in the former.</p>
<p n="4">§. 4. THESE Attributes duly conſidered,
it follows, that Creatures were created in
<pb n="18" facs="tcp:52717:14"/>
Infinite Numbers, or that there is an Infi<g ref="char:EOLhyphen"/>nity
of Worlds or Creatures made of God:
For ſeeing God is infinitely powerful, there
can be no Number of Creatures ſo great,
that he cannot always make more: And
becauſe, as is already proved, he doth what<g ref="char:EOLhyphen"/>ſoever
he can do; certainly his Will, Good<g ref="char:EOLhyphen"/>neſs,
and Bounty, is as large and extenſive
as his Power; whence it manifeſtly follows,
that Creatures are Infinite, and created in
Infinite Manners; ſo that they cannot be
limited or bounded with any Number or
Meaſure: For Example; Let us ſuppoſe
the whole Univerſality of Creatures to be
a Circle, whoſe Semi-diameter ſhall con<g ref="char:EOLhyphen"/>tain
ſo many Diameters of the Earth, as
there are Grains of Duſt, or Sand, in the
whole Globe of the Earth; and if the ſame
ſhould be divided into Atomes, ſo ſmall
that 100000 of them could be contained in
one grain of Poppy-ſeed: Now who can
deny, but the Infinite Power of God, could
have made this Number greater, and yet
ſtill greater, even to an Infinite Multipli<g ref="char:EOLhyphen"/>cation?
Seeing it is more eaſie to this In<g ref="char:EOLhyphen"/>finite
Power, to multiply the real Beings
of Creatures, than for a skilful Arithmeti<g ref="char:EOLhyphen"/>cian
to make any Number greater and
greater, which can never be ſo great, but
<pb n="19" facs="tcp:52717:14"/>
that it may be (by Addition or Multipli<g ref="char:EOLhyphen"/>cation)
encreaſed <hi>ad infinitum:</hi> And far<g ref="char:EOLhyphen"/>ther,
ſeeing it is already demonſtrated, that
God is a neceſſary Agent, and doth what<g ref="char:EOLhyphen"/>ſoever
he can do: It muſt needs be, that
he doth multiply, and yet ſtill continues
to multiply and augment the Eſſences of
Creatures, <hi>ad infinitum.</hi> Concerning In<g ref="char:EOLhyphen"/>finity
ſee <hi>Philoſoph. Kabbal. Diſſert. 1. Cap.
6. Diſſert. 3. C.</hi> 1. in <hi>Kabbal. denud.</hi> Tom.
1. Part. 3. Whence Creatures are rather
termed Indefinite than Infinite.</p>
<p n="5">§. 5. ALSO by the like Reaſon is pro<g ref="char:EOLhyphen"/>ved,
that not only the whole Body or Sy<g ref="char:EOLhyphen"/>ſtem
of Creatures conſidered together,
is Infinite, or contains in it ſelf a kind of
Infinity; but alſo that every Creature, even
the leaſt that we can diſcern with our Eyes,
or conceive in our Minds, hath therein ſuch
an Infinity of Parts, or rather entire Crea<g ref="char:EOLhyphen"/>tures,
that they cannot be numbred; even
as it cannot be denied, that God can place
one Creature within another, ſo he can
place two as well as one, and four as well
as two, ſo alſo eight as well as four, ſo that
he could multiply them without end, al<g ref="char:EOLhyphen"/>ways
placing the leſs within the greater.
And ſeeing no Creature can be ſo ſmall,
that there cannot be always a leſs; ſo no
<pb n="20" facs="tcp:52717:15"/>
Creature is ſo great that there cannot be al<g ref="char:EOLhyphen"/>ways
a greater: Now it follows, that in the
leaſt Creature there may exiſt, or be compre<g ref="char:EOLhyphen"/>hended
Infinite Creatures, which may be
all of them Bodies, and after a ſort, in re<g ref="char:EOLhyphen"/>gard
of themſelves, impenetrable one of
another. As to thoſe Creatures which are
Spirits, and can penetrate each other, in
every created Spirit, there may be ſome
Infinity of Spirits, all which Spirits may
be of equal extenſion, as well with the a<g ref="char:EOLhyphen"/>foreſaid
Spirit, as they are one with ano<g ref="char:EOLhyphen"/>ther;
for in this caſe thoſe Spirits are more
Subtile and Aethereal, which penetrate the
Groſs and more Corporeal, whence here
can be no want of Room, that one muſt
be conſtrained to give place to another.
Of the Nature of Bodies and Spirits, more
ſhall be ſaid in its proper place, this being
ſufficient to demonſtrate, that in every
Creature, whether the ſame be a Spirit or
a Body, there is an Infinity of Creatures,
each whereof contains an Infinity, and a<g ref="char:EOLhyphen"/>gain
each of theſe, and ſo <hi>ad infinitum.</hi>
</p>
<p n="6">§. 6. ALL theſe do greatly extol and ſet
forth the great Power and Goodneſs of
God, for that his Eternity is clearly ſeen
by the Works of his Hands; yea in every
Creature that he hath made: Nor can it
<pb n="21" facs="tcp:52717:15"/>
be objected, we make Creatures equal with
God; for as one Infinite may be greater
than another, ſo God is ſtill Infinitely
greater than all his Creatures, and that
without any compariſon. And thus indeed
the Inviſible Things of God are clearly
ſeen, as they are underſtood by, or in thoſe
things, which are made; for by how much
the greater and more Magnificent the
Works are, by ſo much the more is the
Greatneſs of the Workman ſeen: There<g ref="char:EOLhyphen"/>fore
thoſe who teach, that the whole Num<g ref="char:EOLhyphen"/>ber
of Creatures is Finite, and conſiſts of
ſo many Individuals as may be numbred;
and that the whole Body of the Univerſe
takes up juſt ſo many Acres or Miles, or
Diameters of the Earth, according to Lon<g ref="char:EOLhyphen"/>gitude,
Latitude, and Profundity, conſider
ſo great Majeſty with too low and unbe<g ref="char:EOLhyphen"/>ſeeming
a Conception; and ſo that God
which they fanſie to themſelves, is not the
true God, but an Idol of their own Ima<g ref="char:EOLhyphen"/>gination,
whom they confine to ſo nar<g ref="char:EOLhyphen"/>row
an Habitation, as a few little Bees
ſhut up within the limits of an Hive, con<g ref="char:EOLhyphen"/>taining
the meaſure of a few Inches: for
what elſe is that World, which they ſuppoſe,
in reſpect of that truly great and Univerſal
World above deſcribed?</p>
<p n="7">
<pb n="22" facs="tcp:52717:16"/>
§. 7. BUT if they ſay, they do not ſhut
up God within this Finite Univerſe, but do
imagine him to exiſt in Infinite imaginary
Spaces, as well without as within it. To
this may be anſwered, If thoſe Spaces are
merely imaginary; certainly then they are
nothing but Fooliſh Fictions of the Brain;
but if they are real Beings, what can they
be but Creatures of God? Beſides, either
God Works in thoſe Spaces, or he doth
not: if he doth not, then God is not there;
for whereſoever he is, there he worketh;
ſeeing this is his Nature, that he muſt ſo
act, as it is the Nature of Fire to burn, or
of the Sun to ſhine: For ſo God perpetual<g ref="char:EOLhyphen"/>ly
worketh; and his Work is to Create, or
give Being to Creatures, according to that
Eternal <hi>Idea</hi> or Wiſdom which is in him.
According to the <hi>Hebrews,</hi> God is Infinite,
whom they call <hi>Aenſoph;</hi> for that he is ſaid
to exiſt without the Space of the World,
becauſe the Creature could not contain the
Immenſity of his Light. See what is ſaid
in Annotations on the Firſt Chapter. Nei<g ref="char:EOLhyphen"/>ther
is he ſaid to exiſt in imaginary Spaces,
becauſe no place plainly agrees with God;
but he may be ſaid to operate there by his
ſimple activity: But whatſoever is wrought
in, and by the way of the Creatures, is
<pb n="23" facs="tcp:52717:16"/>
done by the <hi>Meſſias,</hi> who is not ſo Immenſe
as <hi>Aenſ<gap reason="illegible: faint" resp="#TECH" extent="1 letter">
<desc>•</desc>
</gap>ph</hi> himſelf.</p>
<p n="8">§. 8. BUT this continual Action or Opera<g ref="char:EOLhyphen"/>tion
of God, as it is in him, or proceeds from
him, or hath reſpect unto him, is one on<g ref="char:EOLhyphen"/>ly
continual Act or Command of his Will,
neither hath Time or Succeſſion in it; nor
firſt, nor latter; but is together, and always
preſent with God; ſo that nothing of him
is either paſt or to come, becauſe he hath
not parts: But ſo far as he appears or ter<g ref="char:EOLhyphen"/>minates
in Creatures, he hath Time and Suc<g ref="char:EOLhyphen"/>ceſſion
of parts: And though this may ſeem
very difficult to be comprehended, yet it
can be ſufficiently evinced by ſound reaſon:
And will not this plain and common Ex<g ref="char:EOLhyphen"/>ample
following, a little help our Under<g ref="char:EOLhyphen"/>ſtanding
herein? Suppoſe a great Circle or
Wheel to be moved by a Centre, whereas
the Centre always remains in one place,
even as ſome do think the Sun after this
manner to be moved about his Centre (by
ſome Angel or Spirit remaining in the
Centre) within the ſpace of ſo many days.
Now albeit the Centre moves the whole
Wheel, and cauſes a great and continual
Motion in the ſame; yet that always reſt<g ref="char:EOLhyphen"/>eth,
neither is it in the leaſt moved: How
much more then is the ſame in God, who
<pb n="24" facs="tcp:52717:17"/>
is the Firſt Mover in all his Creatures, ac<g ref="char:EOLhyphen"/>cording
to all their true and appointed Mo<g ref="char:EOLhyphen"/>tions,
yet he is not moved of them? But
that in him which hath an Analogy or A<g ref="char:EOLhyphen"/>greement
with the Motions or Operations
of Creatures, is the Government of his
Will, which (to ſpeak properly) is not Mo<g ref="char:EOLhyphen"/>tion,
becauſe every Motion is ſucceſſive,
and cannot have place in God, as is above
demonſtrated.</p>
<p n="9">§. 9. BUT againſt what we have de<g ref="char:EOLhyphen"/>livered
(that the leaſt Creature conceiv<g ref="char:EOLhyphen"/>able,
hath in it Infinite Creatures; ſo
that the leaſt Particle of Body or Matter
may be Infinite ways extended, and divided
into parts leſs, and yet ſtill leſſer, and
leſſer) ſome may frame this following Ob<g ref="char:EOLhyphen"/>jection.