The history of philosophy, in eight parts by Thomas Stanley.

CHAP. VIII.

Of Gods.

a 1.1 THis first mover, moveth in the same manner as things appe∣tible and intelligible, that is, it so moveth others, as it self remaineth immoveable. The motion of the first Agent, as it is the first efficient cause, consisteth in that influence thereof, whereby it concurreth effectively with the inferiour Intelligences in mo∣ving its own orb. Wherefore the efficience of the first mover is an application of the powers of the inferiour movers to their pro∣per works, wherein he concurreth with them actively, and inde∣pendently. Thus the Intelligences move the Heavens, not for the generation of inferiour things (for the end must be more noble then the means) but for that chief and amiable good, whereunto they endeavour to be like, as their ultimate end.

The first mover is void of mutation, an ens, wholly and simply necessary, and consequently the principle of all. Upon this first principle depend Heaven and nature, because without him, their ultimate end and first efficient, nothing can be, or be operated.

This first mover, God, enjoyeth the most perfect life, perpetual and most pleasant, which absolute felicity is proper to him; for as much as he understandeth and contemplateth himself with infinite delight. For, as we are happy in contemplation that lasts but a little while, so is God most happy, in the infinite and most perfect contemplation of himself, who is of all things most admi∣rable.

God is an eternall living being, the best of beings, an immoveable substance, separate from sensible things, void of corporeall quantity, without parts and indivisible; for such must that principle or sub∣stance be which moveth in infinite time. Nothing finite hath in∣finite power. All magnitude must be either finite or infinite. Fi∣nite magnitude cannot move in infinite time; infinite magnitude there is not, as we proved in the Physick.

God is impossible, not subject to alteration; the first locall motion▪ which is the circular, not being competible to God, because he is immoveable, it followeth that other motions that induce passion or alteration, and are later then locall motion cannot likewise be competent to him.

Notes

• a 1.1

  Cap. 7.