Part II. felves, and that for this very reafon, becaufe Truth has her Habitation in the inner Man. Nolie foras ire, inte ipfum redi, in interiore homine habitat veritas.

37. Many are the useful Inferences that might be offer'd to Confideration from this fruitful Principle; but I begin to grow weary, and fo perhaps does my Reader too. But let us advance one step further, and then we will fit down. Be it then in the laft place observ'd, that this Hypothefis lays the Foundation of Humility, which itself is the Foundation of all practical Religion, as low as is poffible, and makes Pride appear to be the most unreafonable, I was about to fay,the most unphilofophical Sin in the World; efpecially that Pride which we are naturally moft fubject to, and which upon fome Hypothefis (that particularly which fuppofes our Ideas to be of our own creating, or to be the Modalities or Perfections of our ownSouls) there is no inconfiderable Colour and Pretence for, and which perhaps was the Pride of An ́gels, and which fo foon chang'd them into Devels; mean the Pride of our Knowledge and Understanding. For fince, according to the Principles of this Syftem, we are fuppofed to be capable of Thinking by the Union which we have of the eternal Word, to become ra tional and intelligent Creatures, by participation of the univerfal Reafon, and actually to understand by the Divine Ideas, that is, in

one

one word, to be all Darkness in our felves, and Light only in the Lord: To be proud of our Knowledge upon thefe Principles, is to be proud that we depend upon God, which is indeed a proper Argument for Humility, and the beft that I know of, but it must be a frange Chymiftry of corrupt Nature that shall extract Pride out of it. Indeed the Doctrine of Divine Grace, as 'tis managed by St. Austin against the Pelagian Herefie is not a greater mortifier and fubduer of Pride than this is. That indeed fubdues the Pride of Man one way, and this another, but both effectually in their feveral kinds. For as no Man has reafon to be proud of his Goodness, because the good that he does is owing both first and last to the influence of the Divine Grace preventing us, that we may have a good Will, and working with us when we have that good Will: So no Man has reafon upon this Suppofition to be in the leaft degree proud of his Knowledge, becaufe, befides the Divine Concurrence with him in the Act of his Underftanding (that which before we called formal Thought) which this Hypothefis allows in common with the reft, there is this peculiar in this way, that the Divine Ideas are here fupposed to be the Object of it, and we to fee and know fo much, and no more, than God is pleafed to difcover to us of himself. So that every way Boafting is excluded, that no

Flesh

Ecclef. Chap. 1. V. 1.& 5.

Flesh may glory in his Prefence, but that he that Glories fhould Glory in the Lord, fince the Word of God most high is the Fountain of Wisdom, and all Wisdom cometh from the Lord, and is with him for ever: To whom, for all theCommunications of his Grace and Truth, be universal and everlasting Glory and Thankf giving. Amen.

FINIS.

OF THE

CONTENTS

CHAP.I. Principles of Thought, or what it is that A Preliminary Confideration concerning the

Thinks in us. With a full Difcuffion of that great Queftion, Whether Matter can Think? Page 1. CHAP.II. ADigreffion concerning the Souls of Brutes, whether they have any Thought or Senfation in them or no. p. 58. CHAP. III. Of Thought. p. 101. Sect. 1. Of formal and objective Thought, with fome Reflections upon the Scholaftick ufe of that Diftinction.p.102. Sect. 2. Of direct and reflex Thought. p. 117. Sect. 3. Of Thought of Perception, and Thought of Volition: Wherein alfo of Idea and Sentiment. p. 123. Sect. 4. Of Active and Paffive Thought, with a Reflection upon the Scholaftick Diftinction of Agent and Patient Understanding.

p. 132.

Sect. 5. Of fimple and complex Thought, with fome Remarks concerning Knowledge. p. 139. Sect. 6. Of clear and confufe Thought, with fome incidental Structures upon the Criterium of Truth.

p. 150.

Sect. 7. Of abstract and concrete Thought, with fome Remarks upon the usefulness of Abstraction for the greater clearness and extent of Thought.

p. 172. Sect. 8. Of pure and impure Thought, with fome account of the Difference between Pure, Intellect and Imagination.p.179 Sect. 9. Thought and Vision compared, with a fuller Illuftration of the difference between Thought in the way of Idea, and Thought in the way of Sentiment, with fome Philofophical Remarks upon the latter. P. 188. CHAP.IV. An entrance upon the Explanation of the manner of our Thinking, containing a general Diftribution of intelligible Objects into their feveral kinds.

p. 264. Chap. V.

p. 309

CHAP. V. That fome intelligible Objects, viz. of the im material Kind, are feen or understood immediately, or by themselves, with an occafional Argument for the exiftence of a God, and fome Devotional Reflections upon the Beatifick Vifion. p. 277 CHAP. VI. That all material Objects, and perhaps most Spiritual ones, are feen or understood by the mediation of Ideas. CHAP. VII. That the Ideas whereby we perceive fuch Objects as are mediately Intelligible, do not come from thofe Objects; with fome occafional Confiderations upon the Intellectus Agens of the Schools; Mr. Lock's Princile of Senfation, and that Scholaftick Maxim, That there is nothing in the Understanding but what was first in the Sense. p. 329 CHAP.VIII.That the Ideas whereby we understand,are not the Productions of our own Souls. P. 376 CHAP.IX. That the Ideas whereby we understand, are not created in us by God. p. 385 CHAP. X. That the Ideas whereby we understand are not the Perfections or Modalities of our own Souls: Or that the Mind does not perceive things by contemplating her own Perfections or Modalities. CHAP. XI. That 'tis poffible that the Ideas whereby we underftand may be the Divine Ideas, andconfequently that there is no neceffity of having recourfe to any other. p.413 CHAP.XII.Wherein is confidered what Reasons there are to think that the Divine Ideas are actually the Ideas whereby we understand, with fome explanatory account of this Ideal Syftem. p. 422 CHAP. XIII. Wherein is confidered how far the Grounds of this Hypothefis are laid by the Schools, and the Hypothefis itfelf confirmed by the Authority of St. Auftin; with fome concluding Reflections upon the whole relating to Morality and Religion.

The EN D.

p. 394

P. 519