and that ⟨p. 197⟩the power of doing so is an higher perfection then any thou canst entitle it to; and that therefore besides thy bulky material part, thou must have such a thing as a spirit, or soul belonging to thee; to which, that, and thy other perfections (not competible to gross matter) may agree. Thou wilt readily assent; that thou canst never be happy, while thy better, and more noble part is unsatisfied; and that it can only be satisfied with something suitable and connatural to it. That therefore thy happiness must lie in something more excellent then this material, or sensible world, otherwise it cannot be grateful and suitable to thy soul, yea in something that may be better, and more excellent then thy soul it self, otherwise how can it better, and perfect that*. As thou canst not but acknowledge thy soul to be spiritual, and immaterial, so, if thou attend, thou wilt soon see cause to acknowledge a spiritual, or immaterial being, better and more perfect then thy own soul. For its perfections were not self-original, they were therefore derived from something, for that reason, confessedly, more excellent, whence at last also thou wilt find it unavoidably imposed upon thee, to apprehend, and adore a being a•s• lutely perfect; and then which, there cannot be a more perfect; the first subject, and common fountain of all perfections; which hath them, underived in himself, and can derive them unto inferior created beings*. Upon this ⟨p. 198⟩eternal, and self-essential being, the infinitely blessed God; thou necessarily dependest and owest, therefore, constant subjection, and obedience to him. Thou hast indeed offended him; and art thereby cut off from all interest in him, and intercourse with him; but he hath proclaimed in his Gospel, his willingness to be reconciled, and that, through the sufferings, righteousness, and intercession of his only begotten Son, thy merciful Redeemer, the way is open for thy restitution, and recovery; that thou mayest partake from him what ever perfection is wanting to thy blessedness. Nothing is required from thee in order hereunto, but that relying on, and submitting to thy Redeemers gracious conduct, thou turn thy mind and heart towards thy God, to know him, and conform to him; to view, and imitate the Divine perfections; the faithful endeavour, and inchoation whereof, will have this issue, and reward;
and that ⟨p. 197⟩the power of doing so is an higher perfection then any thou canst entitle it to; and that therefore besides thy bulkie material part, thou must have such a thing as a spirit, or soul belonging to thee; to which, that, and thy other perfections (not competible to gross matter) may agree. Thou wilt readily assent; that thou canst never be happy, while thy better, and more noble part is unsatisfied; and that it can only be satisfied with something sutable and connatural to it. That therefore thy happiness must lie in something more excellent then this material, or sensible world, otherwise it cannot be grateful and sutable to thy soul, yea in something that may be better, and more excellent then thy soul it self, otherwise how can it better, and perfect that*. As thou canst not but acknowledge thy soul to be spiritual, and immaterial, so, if thou attend, thou wilt soon see cause to acknowledge a spiritual, or immaterial being, better and more perfect then thy own soul. For its perfections were not self-original, they were therefore derived from something, for that reason, confessedly, more excellent, whence at last also thou wilt find it unavoidably impos'd upon thee, to apprehend, and adore a being a•s• lutely perfect; and then which, there cannot be a more perfect; the first subject, and common fountain of all perfections; which hath them, underived in himself, and can derive them unto inferiour created beings*. Upon this ⟨p. 198⟩eternal, and self-essential being, the infinitely blessed God; thou necessarily dependest and owest, therefore, constant subjection, and obedience to him. Thou hast indeed offended him; and art thereby cut off from all interest in him, and intercourse with him; but he hath proclaimed in his Gospel, his willingness to be reconciled, and that, through the sufferings, righteousness, and intercession of his only begotten Son, thy merciful Redeemer, the way is open for thy restitution, and recovery; that thou may'st partake from him what ever perfection is wanting to thy blessedness. Nothing is required from thee in order hereunto, but that relying on, and submitting to thy Redeemers gracious conduct, thou turn thy mind and heart towards thy God, to know him, and conform to him; to view, and imitate the Divine perfections; the faithful indeavour, and inchoation whereof, will have this issue, and reward;
- *Sicut noa est à carne, sed lupe• carn•m, q•od carnem fac•t v•vert: sic non est […], sed super homi••m q•u• hominem sacit […] v•v•re. D. Aug de Civit. Dei lib 19. c. 25.Sicut noa est à carne, sed lupe• carn•m, q•od carnem fac•t v•vert: sic non est 〈…〉, sed super homi••m q•u• hominem sacit 〈…〉 v•v•re. D. Aug de Civit. Dei lib 19. c. 25.
- *Ut in ordain causarum •ffici•ntium, ita & in gradi us virtut•s & pe•f• ctionis, non datur prog•ess•s •a infi•i•um: sed oportet sit aliqua p••m• & summa perfectio. P. Molin. de cognitione Dei. Not to insist upon what hath been much urged by learned men of former, and latter (yea & of the present) time [that whosoever denies the existence of an absolute perfect being, contradicts himself in the denial, inasmuch as necessity of existence is included in the very subject of the negation.] some accounting it a Sophism, and it being unseasonable here to discuss it.)
