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The Soul is generated : Ergo, corruptible,
The Stoicks, Platonists, and other Philosophers opinion of the
fufficiency of Virtue to be Mans Felicity, against the Epicurear
Readers, I intreat you, whatever you do by all the rest following, to
correct with your pen these few greater Errata, because they quite pervert the fense, and some of them turn it directly contrary to some of the greatest Truths which I am defending. Age &s 1. 30. for no other end to another end, p. 208. I. 23. for Fier.
Air, p. 173 1.22 for thousands r. themselves, p. 232. 1.4. for against it
1. of it, p. 373.1.15. for intelligible r. unintelligible, p. 529. L33. blot out quoad formam, p.460.1.34. for words r. works : 567.1.12,13.for morial r. immortal, p.548.1.27. for it is forf good r. it is not forft good, p.53.1.5. for impudencies r. imprudences, p. 111.l.32.for or r. our, p.170.1.11. for seem r.serde, p.220.1.24. for or r. out, p.350.1.16. for Accidentallyr. Antecedent
y, p.558. for expurgency r. exurgency, P.545.1.28. for and r. is, p.600...8.for continues r. contrives, p.252.1.19. for fuperficial r. fupernatural, p.509.1.16. for Anatomized r. atomized, p.554.13. for debased r. disposed, p. 593.1.21, for milli s. injulu. In the first Epistle p.1, l.14.r.indifferentis.
p Age 12.1.36. för or r. are, p:49.marg.l.32. for at r.ut; p.80.1.10. r. fofill,
p.157. marg. 1. antep. r.animi morbi, p. 178. 1.32. for sometimes i, mens minds, p.199.marg.l.1.1. Eunapius, p.201.1.22.r.Texeira, p.236.marg.l.1. r.fimutala, and 1.26.r, bis Disciples, p.240.1.23. dele Telefius, 1.30.r. Bebmesijis, p. 246.1.19. for Arißippus r. Aristotle, p.281.H.22. for hack r: bave, p. 297. marg. 1.40. for Speculum r. Specimen, p.346. 1.11. 1.in the, P.349.1.5.r. The godly, P.350.1.36.r. Afellius, P.367.1.32.r. These are tbe, p.417.1.30. for fince r. sure, p.418. l.2. for weanr.turn, P.437. 1.4. for most r.more, p.498. marg.l.11.r.nolint, and l.perult for Cartes. r. Cortes.p.503.l.19. for one r.ax, p.soy.l.9. for as r.ax, p.514.1.27 r. contemperatio, p.527.1.24.r. Gradually, P-551.marg.l.r-Corief.p.593.1.14.for Ludr. Lod, p.554.1.1.for the r.that, p.557.1.32.dcie who, p.560.l.3.4.1. Adiantum, p.571. 1.17.1. nor no fubftance, p.576.1.22. fur Arpoador. Apbrod. p.578. l. 21. dele may, p582. marg. r. Cortef. p.587.1 7. for one reason,r.our Reafon, p.588.1.8.for what r.which.
Take notice alfo,that many of the marginal Citations, are not put juft over againft the words which they referr to.
PAR Í I.
Of Natural Religion, or GODLINES S.
Non cam authori. catis in disputando,
quam Racionis moa СНАР. І.
sunt. cicer. de Nat. of the Nearest Truths, viz. of Humane Nature.
Dror. I. p. 6.
Animo ipfo animus ESOLVING on a faithful search into the videtur, & nimirum, Nature and certainty of Religion, as being
hanc haber viin the business which my own and all mens
quo monce UT SE happiness is most concerned in; being con- quisque NOSCAT: scious of my weakness, and knowing that Non enini credo id
truths have their certain order in which they præcipit ut membra give much light to one another;I found it meet to begin at the figurámve noscamus: most evident, from whence I ascended in the order following. Ncque nos corpora
sumus : neque ego tibi dicens hoc CORPORI tuo dico. Cum igitur NOSCE TE, dicit, hoc dicit, NOSCE MNIMUM TUUM. Nam corpus quidem quasi vasest, aut aliquot animi receptaculum: ab ANIMO cuo quicquid agitur id agitur à te. Hunc igitur nosce nisi Divinum eder, non effec hoc acrioris cujusdam animi præceptum, fic ue tributum Deo fic, hoc est, SEIPSLIM posse cognoscere, sed fi qualis fit animus, ipse animus nesciat, dic q.1xse, ne esse quidem fe fciet? Cicero Tufcul. Quæft.l. 1. pag. (mibi) 226, 127.
Patet æternum id effe quod scipsum movet : & quis est qui hanc paruram animis eributa m acget. Inanimum est enim omne quod pullu agitatur cxterno. Sentit igitur animus fe moveri: Quod cum sentir, illud una sentit, se vi suâ, non alienå moveri ; nec accidere pollo uc ipse unquam à fe defcratur, ex quo e ficitur æternitas. Id. ibid,
obj. Age oftende
8. 1. I am past all doubt that I have sense, cogitation, undermihi Deum cuum. standing and will, with executive operation, Refp. Age oftende
Though I could not exactly define what these are, yet I mihi hominem cuun : fac te hominem am satisfied that I have them and I discem, that a limple elle cognoscam, & term doth better express one of these to me, than a definition quis meus fit Deus doth: because they are known fo immediately in and of demonstrare non mo themselves, partly by internal sensation, and partly by intuisabor, Theophil. Artioch. ade Aulolycum.
tion. And words are but to make known my mind about them lib. 1. initio. to anotber, and anothers to me ; but the things themselves are
otherwise to be known. What it is to see, to hear, to smell, Cum despicere ca- to taste, I know better by seeing, hearing, smelling, tasting, perimus & fentire; than by any definitions of them : and the bare denomination, ab animantibus cæte- when I understand the term, is my beft expreslion. And if sis differamus, cum I could not answer a Sceptick, who denied the certainty of ca insequi incipie- my judgment by sensation and reflexive intuition, yet namus. Cicer. 5. de fin. ture would not fuffer me to doubt. Or if any such should
really make me doubt, whether I may not poslibly live in a Qui seipsum cog. continual delufory dream, and all my senses and understandnoverit cognoscer in ing be deceived ; yet would it fatisfie me in the main, that fe omnia : Deum, ad I must judge by such powers as I have, and can do no better, &us cft: Mundum, and therefore should be no further follicitous. If any would cujus fimulachrum perswade me that I feel not when I am fick or wounded, or gerit. Creaturas om- jie not when I see, or taste not when or what I talte; yet must nes cum quibus fym. I be persuaded, that fallible or infallible, this sense must be Dom. de scala Thell. used, and serve for the ends to which it is given me. And pag. 712.
that I have no better faculties to use.
D. 2. By my actions I know that I am; and that I am a fenUt Deum noris, & li ignores & locum tient, intelligent
, thinking, willing, and operative being; or a & faciem ; fic ani- wight that hath these powers. mum tibi tuum no. For ab operari ad polle belle, the consequence is undoubted. No tum efle oportet, eti- thing is no agent; and none doth that which he cannot dɔ. anfi ignoies & loformam.
0.3. This mind, or foresaid power, is found in, or conjunct Cicer, 1. Tufcul.
with an organized body.
He that doubtech not of his sense and intellection, need not doubt of his body, which is the object of both.
8. 4. This body is a quantitative or extensive, nutrite, changeablo, corruptible matter.
Of which my fenses and experience will not fuffer me to doubt. 6. 5. This mind is fitted to the use of KNOWING, and is