Perception is a sort of Knowledg, that hath reference to Objects; that is, Some Parts to know other Parts: But yet Objects are not the cause of Perception; for the cause of Perception is Self-motion. But some would say, If there were no Object, there could be no Perception. I answer: It is true; for, that cannot be perceived, that is not: but yet, corporeal motions cannot be without Parts, and so not without Perception. But, put an impossible case, as, That there could be a single Corporeal Motion, and no more in Nature; that Corporeal Motion may make several Changes, somewhat like Conceptions, although not Perceptions: but, Nature being Corporeal, is composed of Parts, and therefore there cannot be a want of Objects. But there are Infinite several manners and ways of Perception; which proves, That the Objects are not the Cause: for, every several kind and sort of Creatures, have several kinds and sorts of Perception, according to the nature and property of such a kind or sort of Composition, as makes such a kind or sort of Creature; as I shall treat of, more fully, in the following Parts of this Book.
CHAP. X. Of Double PERCEPTION.
There is a Double Perception in Nature, the Rational Perception, and the Sensitive: The Rational Perception is more subtil and penetrating than the Sensitive; also, it is more generally perceptive than the Sensitive; also, it is a more agil Perception than the Sensitive: All which is occasioned not onely through the purity of the Rational parts, but through the liberty of the Rational parts; whereas the Sensitive being incumbred with the Inanimate parts, is obstructed and retarded. Yet all Perceptions, both Sensitive and Rational, are in parts; but, by reason the Rational is freer, (being not a painful Labourer) can more easily make an united Perception, than the Sensitive; which is the reason the Rational parts can make a Whole Perception of a Whole Object: Whereas the Sensitive makes but Perceptions in part, of one and the same Object.
[CHAP. XI. Whether the Triumphant Parts can be perceived distinctly from each other.]
Some may make this Question, Whether the Three sorts of Parts, the Rational, Sensitive, and Inanimate, may be singly perceived? I answer, Not unless there were single Parts in Nature; but, though they cannot be singly perceived, yet they singly perceive; because, every Part hath its own motion, and so its own perception. And though those Parts, that have not self-motion, have not perception; yet, being joined, as one Body, to the Sensitive, they may by the Sensitive Motion, have some different sorts of Self-knowledg, caused by the different actions of the Sensitive parts; but that is not Perception. But, as I said, the Triumphant Parts cannot be perceived distinctly asunder, though their Actions may be different: for, the joining, or intermixing of Parts, hinders not the several Actions; as for example, A Man is composed of several Parts, or, (as the Learned term them) Corporeal Motions; yet, not any of those different Parts, or Corporeal Motions, are a hindrance to each other: The same between the Sensitive and Rational Parts.
[CHAP. XII. Whether Nature can know her self, or have an Absolute Power of her self, or have an exact Figure.]
I was of an opinion, That Nature, because Infinite, could not know her Self; because Infinite hath no limit. Also, That Nature could not have an Absolute Power over her own Parts, because she had Infinite Parts; and, that the Infiniteness did hinder the Absoluteness: But since I have consider'd, That the Infinite Parts must of necessity be Self-knowing; and that those Infinite Self-knowing Parts are united in one Infinite Body, by which Nature must have both an United Knowledg, and an United Power. Also, I questioned, Whether Nature could have an Exact Figure, (but, mistake me not; for I do not mean the Figure of Matter, but a composed Figure of Parts) because Nature was composed of Infinite Variety of Figurative Parts: But considering, that those Infinite Varieties of Infinite Figurative Parts, were united into one Body; I did conclude, That she must needs have an Exact Figure, though she be Infinite: As for example, This World is composed of numerous and several Figurative parts, and yet the World hath an exact Form and Frame, the same which it would have if it were Infinite. But, as for Self-knowledg, and Power, certainly God hath given them to Nature, though her Power be limited: for, she cannot move beyond her Nature; nor hath she power to make her self any otherwise than what she is, since she cannot create, or annihilate any part, or particle: nor can she make any of her Parts, Immaterial; or any Immaterial, Corporeal: Nor can she give to one part, the Nature (viz. the Knowledg, Life, Motion, or Perception) of another part; which is the reason one Creature cannot have the properties, or faculties of another; they may have the like, but not the same.