told is agreeable or repugnant to them. Therefore there is an
inward school wherein man receives what he neither can give himself,
nor expect from other men who live upon trust as well as himself.
Here then, are two reasons I find within me; one of which, is
myself, the other is above me. That which is myself is very
imperfect, prejudiced, liable to error, changeable, headstrong,
ignorant, and limited; in short it possesses nothing but what is
borrowed. The other is common to all men, and superior to them. It
is perfect, eternal, immutable, ever ready to communicate itself in
all places, and to rectify all minds that err and mistake; in short,
incapable of ever being either exhausted or divided, although it
communicates itself to all who desire it. Where is that perfect
reason which is so near me, and yet so different from me? Where is
it? Sure it must be something real; for nothing or nought cannot
either be perfect or make perfect imperfect natures. Where is that
supreme reason? Is it not the very God I look for?


SECT. LXI. New sensible Notices of the Deity in Man, drawn from
the Knowledge he has of Unity.


I still find other traces or notices of the Deity within me: here
is a very sensible one. I am acquainted with prodigious numbers
with the relations that are between them. Now how come I by that
knowledge? It is so very distinct that I cannot seriously doubt of
it; and so, immediately, without the least hesitation, I rectify any
man that does not follow it in computation. If a man says seventeen
and three make twenty-two, I presently tell him seventeen and three
make but twenty; and he is immediately convinced by his own light,