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# Title: A Discourse Concerning the True Notion Of The Lord's Supper (shelfmarks Leibn. Marg. 137, Stück 2; Leibn. Marg. 137)
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Phe Contents.
tha rhere is any Idea oFGOd at all, must not-  they as vell prove, not onely Reason and Under-
witbstandine of necessitr suppose the contrary; be- Randins, Appecite and Volition, 1obe NOn-Rn-
cause orbermise, denvine his Existence, tbey ticies; but also Phancy and Sen(e it sels; neither
Boutd deny ihe Exiltence of Nochine. And of ibese falline under Senle, but oncly the Ob-
hattheyaeree also with Theils in ihe same T. jects of them. Were Cod indeed Corporcal, a
deq; The one denpine the F. Xistence of thac, some mistaten TheiAs suppose, vet his P Nence
hich theother Aserreth, Thar an Undercanding chiesty consistine in Mind and Understandine
Nacure is the Originalos allihines. This Idea) ihis of him contd not possibly be subject 10 Senle
oFGod. as containine Oncliness and Singula- Bur ibat there is also Subltance Incorporeal
rier in it notonely lareely Desended and made
rhichherefore in its oron Naturo is Intensible
eood acainst that Objection fromthe PaSan PO- and hat ihe Deier is such, willbe etscrohere De-
Ircheisin; but also Proved that ihe Generalier oF monstraced.
Mankeind have a Nacural Proleplis or Ancici-
PaBC 634, 63)
Thouxh ihe P vidence of Singutar Bodies
pacion in their Minds, concernine ihe Real and Fxictins, dependupon the Informationos Sente;
Actual Fxistence of such a Beine. Acheists vet ih0 Certainer of ibis very Pvidence, not
but Monsters, and Anomalies of mantind. This from Sente alone, but a Complicationos ReaIon
a sufsicient Confutation os ihe First Acheistick and Underctandine wish it. Sense Phancasti-
Algliment.
PagC633, 634
Neverrheless, Thar Acheists maynot Pretend,
Cal, not reachine to ihe Ab(olure Pruchosrhines.
and obnoxions to Delusion. Our oron Imaginaci-
ny of their Streneth to be Concealed; all their ons, taken for Sentacions and Realicies, in
Parcicular Fxcextions axainst the Idea oFGOd Slcep, and By Melancholized persons rwhen a-
bere Dectared, beine Pive. Their Firt Fxcepcion,
That me ean haveno Tdea nor ThouBHE of an
thine not Subject to Sente; muchless any F. vi-
dence oPthe Exiltence chereOF. ZhC Anlver.
matee. Acomicke Acheiltsrbemselves, asserrrhe
Exiltenceof such thines asthey have no Senle os,
AcomS, Membranes, or Pxuvious Imaxes os
Bodies, nay Incorporeal SpacC. I5 ibe LXI-
First. That rwbereas ihe Acheists suppose Sense Aence of Nothine; 10 be actnor ledeed rebiet
eobethe Onely Knomledec, or at least Origi- falls not ander Senle, ihen not ihe Lxiltence of
nal Knomledse; Sense as such is not Knom-
ledee, or Understandinz; because is it mere
iben everyonethat sees Lizhe and Colours, or
Sects Heacand Cold, vould understand Lighc
Soul and Mind. God ihe Greac Mind, 1baF
Rules ihe rhole Univerle; whence our Imper-
Ecet Minds derived. The Lxiltence of 1h1t
God, whom no FyC can sec, Demonstraced by
and Colours. Beat and Cold. Plainty proved Realon frombis L. NCCS.
also From that acomicke PhiloCopty, (mhich
ihe Epicurean Acheists so much pretend 10,
That ihere is a Flieher Faculer of ihe Sout,
mhich Judees of Senle, detects ihe Phancastry
ahereos resolves Senlible Things into Incelligi
ble Principles, _c. No Passion able 1o mate
a Fuacement, enbero)  self. or of orher rbines.
The Consounded Democricus himsels, some
times actnonleased sense ro be but Scemins
and Phancal, and not 1o reach eo 1h0 Ab(olute
Truch and KCaHeY O Chines. Ie therefore
Fxploded MuaHces out es the Rank os Encicies,
Because Unincellisible; concludine them 1o bc
but our Oron Phancalins. Undeniably Evident.
that ve have IdcaS, Nocions, and ThouBhES;
es many thines thatnedet vere in Senle, and
rbereotne havo no Cctiuine PhanCaTInS. A-
Zhe Second Acheillick Pretence acainst ihe
Idea oF God, and his Existence; from Theills
oron actnomledeine Him so be Incomprehensi-
BIC; from rohencerhey infer bim 1o be a Non-
Enciey. Hereperhaps it may be Granced in a
riebt Sense, ibat roharsoever is altocetber Un-
conceivable, is cirher in Trsels, or atteast 10V5.
Nochine. Hom that of PTOCaGOTAS, Tbat L verY
man is che meature oF aII chines co himselF, in
bis Sense Fal(e. WVhatsoever any mans strallon
understandine cannos elearly comprehend, non
heresore tobe presemty expunced ont of ihe Ca-
calogue oE Beines. Nevertheless accordine 10
ariltocle, iho Sout and Mind in a manner
alIchines. This a Crrsalline Clobe, or NO-
tional Worid, ibst bath some Image in it os
mbatsoever is contained in the Rcal Globe of
cheists arrend not 1o their onn Cogitacions. Beins.
That Opinion. Tharrhereis Norhine inihe Un-
637
6
But ihis Absolutely Palse; That whatsoever
dersandins whieh mas not before in Sente, Fal(e eannos be fully Comprehended byns, is iberefore
and acheillical. Men havins a Nocion of a uterty unconceirable, and consequensto No-
vertect Understandins Beins, ihe Cause oFalI) chins. For e cannos fully Comprehend Our
chines, as the Object of their Derocion; ihe Eelves, nor bave such an adequate Concextion
Acheilts normithstandine, vould here Persivade os any Substance, as persecsly 10 Master and Con-
Jhem rhat ihey havonone, and ibat hethine is a quer the same. That of ihe Scepcicks (0 far
Non-Tinciey meerty because they have no Senli. Truc, That there is Somethine Incomprehensible
bie Idea, or Phancalm ibereos. And so may in ihe PHence os Lvery ibins, even os Body it