Chap. ir. APPENDIX. -iz 



J 



•7 



here we have a moveable Deity, and a Deity difcerpted into millions 

 of pieces, as many as tlicrc are Bodies which he animates and 

 moves. 



Thefe arguments ex ahfurdo^ appear to me very convincing ; but 

 I will add what I think a dire(fl; demonftraiion a priori, being from 

 the nature of the Deity, fo f:ir as vre can comprehend it. 



That the Deity is Intelligence, every theift muft admit, and pure 

 Intelligence, without the leafl: mixture of animal, vegetable, or ele- 

 mental life. What the nature of this Divine Intelligence is, we 

 cannot know, otherwife than by ftudying what our own is ; for as 

 1 have taken occafion feveral times to obferve, we can know nothing 

 of the Divine Nature but from the ftudy of our own. Now of our 

 own Intelligence we know nothing, nor, indeed, of any thing elfe 

 except by its operations. The operations of our Intellio-ence are 

 forming ideas, comparing thefe ideas together, that is, reafoning, and 

 perceiving what is true, what is beautiful, and what is good. In 

 this way our Intelligence operates as to fpeculation ; and, with re- 

 fpeO: to pradice, it direds the operations of the animal life or the 

 motions of the body. But, does it move the body diredly or imme- 

 diately itfelf ? And I fay it moft certainly does not, but that the 

 Body is immediately moved by that inferior life we call the Animal 

 Life, but under the controul and direction, as I have fald, of intelli- 

 gence, as often as we ad as intelligent creatures, and not as mere 

 animals. 



This, then, being the nature of the human Intelled, fhal! we fup- 

 pofe the Divine Intelled to be of a nature fo entirely different as to 

 move Body ? If it did fo, it would not be pure Intelligence, but 

 would have a mixture of the animal, or even of the elemental life, 

 an effential quality of which is the moving of Body ; and, for the 



/a me 



