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by inveftigating the Caufe, we cannot proceed infinitely, or into Infinity, becaufe then a fufficient Reafon (or Caufe of Existence) would never be found; therefore we must finally come to the Prime, or firft Caufe; this Caufe cannot poffibly have the Reason of its Exiftence in another Caufe: Otherwife it would not be the first, therefore it has the Reafon of its Existence in itself; therefore it is neceffary, it cannot but exift (§. ii.). The first Caufe, therefore, which is God, exifts neceffarily.

S. IV. Since God exifts of himself, or is Self-exiftent (§. iii,), He has, whatever he has, of himfelf, therefore there can be no Reafon either in God, or without God, why any one of his Perfections fhould be limited by any certain Degrees, (or circumfcribed by any Bounds) therefore he is infinite, poffeffing in a moft eminent Manner and at once all Realities and Perfections.

§. V. Becaufe God exifts neceffarily and of himfelf (§. i.), be is allo Eternal; that is, he is without Beginning and End: For if he was not Eternal, he might once have not exifted, which is repugnant to Neceffity. Boëthius gives us the following Definition of God's Eternity Interminabilis vita tota Simul Simul is perfe&a poffeffio. And fince in the invariable Effence of God there is no Succeffion peither in his Understanding, nor in his Will, we do

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hence exclude all former and latter. But if you abftract the Eternity of God from his Ef fence, and take it in the vague and vulgar Senfe for an infinite Duration, you will scarcely be able to prevent confounding the Notion of Eternity, with that of Priority and Pofteriority, or of an infinite Succeffion of Moments,

§. VI. Because God is Infinite (§. iv.), he is alfo Immenfe or Omniprefent. But take Heed, left you confound the Idea of God's Omniprefence with that of Extenfion. Thefe Conceptions therefore are to be explained: For Prefence is nothing else but the proximate Refpect of one Thing that exifts to another Thing that exifts; or it is that State of one Thing (with regard) to another, by Reason of which one Thing acts or can act immediately on another Thing, and by reafon of which it acts or can fuffer. Therefore as Things are of a different Nature, fo the Species or Kinds of Prefence are different; Bodies, the Actions and Paffions of which confift only in Motion, are prefent where they touch or can touch (each other); Spirits, which cannot otherwife act of fulfer than by Understanding and Will, are prefent to thofe Things, which they can repres fent to themselves by the Understanding, and love by the Will; hence it is well faid The Soul is there, where it loves. Finally fince God does not otherwife act but by a moft fim ple and infinite Act of his Understanding and

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Will, he is Omniprefent, in as much as he reprefents to himlelf all Things without Excep tion together and at once, and as he fuftains, fupports, moderates and governs them by his moft potent Nod.

§. VII. That which is neceffary and infinite, must be One: For abfolute Neceffity is uniform and admits of no Variation; two infinite Things cannot confift at once. Therefore because God is neceffary (§. iii.), and in- · finite (§. vi.), he is only, or one. Befides there is no reafon, why there fhould be more Gods : For one is fufficient; but without a fufficient Reafon nothing can be, therefore too there can not be many Gods. To this the wifeft of the Gentiles agree; Sophocles in Eufeb. pref. Evang. Lib. 13.

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§. VIII. Since God is indeed the Cause of all Things, which exift (§. iii.), and confequently has produced them out of Nothing. And as other Things, which do exift, were equally poffible, he might have bestowed Exiftence upon them too; therefore he is poffeffed of Omnipotence, which is a Power producing all Things into a State of Actuality (i. e. of real Exiftence). It appears then, that the Object of the Divine Omnipotence are not fuch Things as imply a Contradiction; for thofe are Impoffibilities, mere Nothing, and, by reafon of the Repugnancy and mutual Destruction of the Terms, cannot be concevied of.

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§. IX. Where there is Compofition, there are Limits, but in God are no Limits (§. iv.), there fore Cmpofition can have no Place in God. Therefore an infinite and moft perfect Being is fimp'e, confequently a Spirit. An extended God is no God.

§. X. Therefore from the various Attributes, which we admire in God, arifes no Compofition, but only in our Manner of conceiving. Whatever is in God, is God himfelf, and belongs to the Moft fimple Effence of God, which, as it acts differently on different Objects, fo we affign different Names to thele different Operations of the moft fimple Effence of God. It is therefore clear that the Divine Perfections, as we take it or prefume, are nothing elle but the different Relations, which the Effence of God has to different Objects.

§. IX. Since God has produced all Things (§. vii.), fo that the whole World is his Work, and fince by the Work we may judge with Certainty concerning the Wisdom and Art or. Skill of the Artift; then, verily, the Perfections of God may be folidly evinced from that admirable Work, viz. this Universe: For there is Nothing, but what is evidently defigned to anfwer fome End; yea, the particular Ends of Things natural may always be refolved into more general (Ends) confequently they are Means, and even the very best and most short to higher Ends For he is wife, who knows

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to propofe unto himself the very best End, and to elect the moft fuitable, and very shortest to compass this End.

§. XII. From the fame Work the Goodness of God is alfo manifeft: for whence dath Man exift capable of Happiness? How comes it that to the Neceflary Supports of Life is fuperaded the moft folid and exqufite Delight, but because God is moft fupremely Good? Yea, among the Caufes, for which God made Beings, his Goodness is the chief, viz. that be might communicate the fame, Patience, Comiferation &c. are, as it were, Branches of this Goodnefs. Many Gentiles have greatly praifed this Goodnefs of God..

§. XIII. From Wisdom joined to Goodness arifes (or refults) Juftice; therefore fince God is Wife (§. xi.), and Good (§. xii.), he is fuft too, he rewards good Deeds, and punifhes evil Deeds.

The highest Degree of Juftice is Sanctity, or Holiness, which is verfant about

moral Good and Evil. But fince God poffeffes the higheft Degree of Wisdom and Goodness, be is even moft Just; hence he muft abhor evil Actions, and testify his hatred by Punishments, He cannot but compenfate or countervail by an expiatory Punishment the (univerfal) Harmeny of Things, which is violated by Sin; this God ows himself.

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