The atheistical objections against the being of a God and his attributes fairly considered and fully refuted in eight sermons, preach'd in the cathedral-church of St. Paul, London, 1698 : being the seventh year of the lecture founded by the Honourable Robert Boyle, Esq. / by John Harris ...
Here is the general Character or Qualifications of the Person the Psalmist speaks of; which is, That he is a Wicked Man. The Wicked through the Pride, &c. II. The particular kind of Wickedness, or the Origin from whence the Spirit of Atheism and Irreligion doth chiefly proceed;
Here is the general Character or Qualifications of the Person the Psalmist speaks of; which is, That he is a Wicked Man. The Wicked through the Pride, etc. II The particular kind of Wickedness, or the Origin from whence the Spirit of Atheism and Irreligion does chiefly proceed;
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And That is Pride. The Wicked through the Pride of his Countenance, &c. And, III. Here is the great Charge that is brought against this Wicked and Proud Man;
And That is Pride. The Wicked through the Pride of his Countenance, etc. And, III. Here is the great Charge that is brought against this Wicked and Proud Man;
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In discoursing on the two First of these Heads, I shall endeavour to shew, that Immorality and Pride are the great Causes of the Growth of Atheism amongst us:
In discoursing on the two First of these Heads, I shall endeavour to show, that Immorality and Pride Are the great Causes of the Growth of Atheism among us:
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So the Apostle St. Paul supposes, that those Men will have in them an evil heart of unbelief, who do depart from the living God, and live without him in the world.
So the Apostle Saint Paul supposes, that those Men will have in them an evil heart of unbelief, who do depart from the living God, and live without him in the world.
And indeed, it is very Natural to conclude, That those which are once debauched in their Practices, may easily grow so in their Principles: For when once 'tis a Man's Interest that there should be no God, he will readily enough disbelieve his Existence:
And indeed, it is very Natural to conclude, That those which Are once debauched in their Practices, may Easily grow so in their Principles: For when once it's a Man's Interest that there should be no God, he will readily enough disbelieve his Existence:
A Man oppressed with a Load of Guilt, and conscious to himself, that he is daily obnoxious to the Divine Vengeance, will be often very uneasie, restless,
A Man oppressed with a Load of Gilded, and conscious to himself, that he is daily obnoxious to the Divine Vengeance, will be often very uneasy, restless,
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Others, who have been a little enured to thinking, and have gotten some small smattering in the superficial Parts of Learning, will endeavour to defend their wicked Practices by some pretence to Reason and Argument.
Others, who have been a little enured to thinking, and have got Some small smattering in the superficial Parts of Learning, will endeavour to defend their wicked Practices by Some pretence to Reason and Argument.
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and these Notions appear to them now, adorned with such bright and radiant Colours, and so beautiful and glorious, that they will rush headlong into this Fools Paradise, though Eternal Destruction be at the bottom;
and these Notions appear to them now, adorned with such bright and radiant Colours, and so beautiful and glorious, that they will rush headlong into this Fools Paradise, though Eternal Destruction be At the bottom;
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They Retrench the Deity of all his Attributes, absolutely deny his Presidence over the Affairs of the World, and make him nothing but a kind of necessary and blind Cause of things, Nature, the Soul of the World, or some such word, which they have happened to meet with in the Ancient Heathen Writers.
They Retrench the Deity of all his Attributes, absolutely deny his Presidence over the Affairs of the World, and make him nothing but a kind of necessary and blind Cause of things, Nature, the Soul of the World, or Some such word, which they have happened to meet with in the Ancient Heathen Writers.
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And in this, they are every step confirmed and established by the seeming Wit, and real Boldness, with which Atheistical Men dress up their Arguments and Discourses;
And in this, they Are every step confirmed and established by the seeming Wit, and real Boldness, with which Atheistical Men dress up their Arguments and Discourses;
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and with all due Gratitude to our Gracious God, accept of so vast a Reward as this of Eternal Happiness? Especially too when it is ▪ for doing that only out of a true Principle of Religion, which it is supposed he was inclined to perform without it, by the Principles of Reason and Honour.
and with all due Gratitude to our Gracious God, accept of so vast a Reward as this of Eternal Happiness? Especially too when it is ▪ for doing that only out of a true Principle of Religion, which it is supposed he was inclined to perform without it, by the Principles of Reason and Honour.
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What reason can therefore be possibly assigned, why such a Person should disbelieve the Truths of Religion? Is not a desire of Happiness so Natural to us, that 'tis the great Inducement of all our Actions? and will not every Man aim to get as much of this as he can, according to the Notion he hath of it? what is there then that can prejudice such a Man's Mind against the Belief and Expectation of a future Reward at the hand of God? Is it not Natural to embrace any offer that proposes to us a great Advantage? and are not we very ready to believe the Truth of any thing that is advanced of that Nature? The Great Truths therefore of Religion, containing nothing impossible, absurd or improbable in them,
What reason can Therefore be possibly assigned, why such a Person should disbelieve the Truths of Religion? Is not a desire of Happiness so Natural to us, that it's the great Inducement of all our Actions? and will not every Man aim to get as much of this as he can, according to the Notion he hath of it? what is there then that can prejudice such a Man's Mind against the Belief and Expectation of a future Reward At the hand of God? Is it not Natural to embrace any offer that proposes to us a great Advantage? and Are not we very ready to believe the Truth of any thing that is advanced of that Nature? The Great Truths Therefore of Religion, containing nothing impossible, absurd or improbable in them,
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viz. That one that believes nothing of a God or Religion, may yet be, and often is guided by a Principle of Reason and Honour, and will do to others as he would be done unto himself:
viz. That one that believes nothing of a God or Religion, may yet be, and often is guided by a Principle of Reason and Honour, and will do to Others as he would be done unto himself:
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There is a late French Author, that endeavours to maintain by Arguments and Examples, that the Principles of Atheism do not necessarily lead to Vice and Immorality.
There is a late French Author, that endeavours to maintain by Arguments and Examples, that the Principles of Atheism do not necessarily led to Vice and Immorality.
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and doubtless often are, as Vicious and Immoral as any other Men, without ever arriving at the Point of Speculative Atheism, or perhaps without ever so much as doubting of the Being of a God, of the Truth of Religion,
and doubtless often Are, as Vicious and Immoral as any other Men, without ever arriving At the Point of Speculative Atheism, or perhaps without ever so much as doubting of thee Being of a God, of the Truth of Religion,
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But it doth not in the least follow from hence, that because he is not guilty of all manner, or of this or that particular Vice, that therefore he is a good Moral Man,
But it does not in the least follow from hence, that Because he is not guilty of all manner, or of this or that particular Vice, that Therefore he is a good Moral Man,
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for as one that had consider'd this Point well, observes, Self-Love, which like Fire covets to resolve all things into it self, makes Men they care not what Villany or what Impiety they Act,
for as one that had considered this Point well, observes, Self-Love, which like Fire covets to resolve all things into it self, makes Men they care not what Villainy or what Impiety they Act,
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Now, this Consideration can have no place in secret Actions, and consequently nothing will hinder a Man of these abominable Principles from committing the most barbarous Villany that is consistent with his Safety, and subservient to his Desires;
Now, this Consideration can have no place in secret Actions, and consequently nothing will hinder a Man of these abominable Principles from committing the most barbarous Villainy that is consistent with his Safety, and subservient to his Desires;
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And how far such Notions as these will carry Men, 'tis very easie both to Imagine and to Observe. One would think nothing could be more Noble, Honourable and Comely,
And how Far such Notions as these will carry Men, it's very easy both to Imagine and to Observe. One would think nothing could be more Noble, Honourable and Comely,
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But this Noble Virtue, so peculiar to a Man of True honour and greatness of Mind, the Atheist will practise no longer than it is for his Interest and Advantage, and while it is consistent with his Safety.
But this Noble Virtue, so peculiar to a Man of True honour and greatness of Mind, the Atheist will practise no longer than it is for his Interest and Advantage, and while it is consistent with his Safety.
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And the same is expresly asserted in other words, even in lesser Cases than that of Danger of Death, by the Translator of Philostratus 's Life of Apollonius Tyanaeus, with a great Pretence to Wit and Humour.
And the same is expressly asserted in other words, even in lesser Cases than that of Danger of Death, by the Translator of Philostratus is Life of Apollonius Tyanaeus, with a great Pretence to Wit and Humour.
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But if Men may Lye and Prevaricate from so base and abject a Principle as Fear, no doubt they may do so for Interest and Advantage, for that is certainly as good a ground, as Cowardliness and Baseness;
But if Men may Lie and Prevaricate from so base and abject a Principle as fear, no doubt they may do so for Interest and Advantage, for that is Certainly as good a ground, as Cowardliness and Baseness;
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this greatness of Mind, that will keep a Man from doing an ill thing. In reality, 'twill at last amount to no more than this, that he will forbear doing an Ill Thing, when he thinks it will prove ill to him: he will be Just, Honest and Sincere when he don't dare be otherwise,
this greatness of Mind, that will keep a Man from doing an ill thing. In reality, it'll At last amount to no more than this, that he will forbear doing an Ill Thing, when he thinks it will prove ill to him: he will be Just, Honest and Sincere when he don't Dare be otherwise,
or Servants of their Wages, to Cheat at Play, to violate one's Neighbour's Bed to gratifie one's own Lust, are things, which though to the full as Wicked and Unreasonable in themselves, are yet swallowed down as allowable enough,
or Servants of their Wages, to Cheat At Play, to violate one's Neighbour's Bed to gratify one's own Lust, Are things, which though to the full as Wicked and Unreasonable in themselves, Are yet swallowed down as allowable enough,
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'tis an Airy Name that serves only to amuse unthinking and short-sighted Persons into a Belief, that he hath some kind of Principles that he will stick to;
it's an Airy Name that serves only to amuse unthinking and shortsighted Persons into a Belief, that he hath Some kind of Principles that he will stick to;
And that it is the Wicked that will not seek after God, and whose thoughts are that there is no God. Which was my First Particular. I come next to Consider,
And that it is the Wicked that will not seek After God, and whose thoughts Are that there is no God. Which was my First Particular. I come next to Consider,
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When Men of proud and haughty Spirits lead ill Lives, as they very often do, they always endeavour to justifie themselves in their Proceeding, be it never so Irregular and Absurd,
When Men of proud and haughty Spirits led ill Lives, as they very often do, they always endeavour to justify themselves in their Proceeding, be it never so Irregular and Absurd,
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He would have the World believe that there is a kind of Indefectibility in his Understanding and Judgment, which secures him from being deceived and mistaken like other Mortals.
He would have the World believe that there is a kind of Indefectibility in his Understanding and Judgement, which secures him from being deceived and mistaken like other Mortals.
The Sacred Scriptures are so plain and express against such a course of Life, that there is no avoiding being convicted and condemned while their Authority remains good:
The Sacred Scriptures Are so plain and express against such a course of Life, that there is no avoiding being convicted and condemned while their authority remains good:
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And therefore having vainly tried to justifie himself in his Wickedness, by alledging the Examples of some good Men in Sacred Scripture, that have been guilty of great Sins,
And Therefore having vainly tried to justify himself in his Wickedness, by alleging the Examples of Some good Men in Sacred Scripture, that have been guilty of great Sins,
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And having also fruitlessly endeavoured to rely on the perverted Sense of some particular Texts of Scripture, which he knows are sufficiently refuted by the Analogy of the whole;
And having also fruitlessly endeavoured to rely on the perverted Sense of Some particular Texts of Scripture, which he knows Are sufficiently refuted by the Analogy of the Whole;
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and since Religion can't be wrested so as to give an allowance to his way of living, he will take it quite away, Banish that and God Almighty out of the World,
and since Religion can't be wrested so as to give an allowance to his Way of living, he will take it quite away, Banish that and God Almighty out of the World,
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he can now look down with a Scornful Pity on the poor groveling Vulgar, the Unthinking Mobb below, that are poorly enslaved and terrified by the Fear of a God,
he can now look down with a Scornful Pity on the poor groveling vulgar, the Unthinking Mobb below, that Are poorly enslaved and terrified by the fear of a God,
He despises such dull Biggots as will be imposed upon by Priests, and that will superstitiously abstain from the Enjoyment of present Pleasure, on account of such idle Tales as the Comminations of Religion.
He despises such dull Bigots as will be imposed upon by Priests, and that will superstitiously abstain from the Enjoyment of present Pleasure, on account of such idle Tales as the Comminations of Religion.
and finding by this means quiet and ease in the Practice of their Sins, they at last degenerate so far as firmly to believe the Truth of what they perhaps at first advanced and talk'd only from a Spirit of Contradiction;
and finding by this means quiet and ease in the Practice of their Sins, they At last degenerate so Far as firmly to believe the Truth of what they perhaps At First advanced and talked only from a Spirit of Contradiction;
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and become so stupid and blind, as, like great Liars, to believe their own Figments and Inventions To such any Extravagant and Inconsistent Hypothesis,
and become so stupid and blind, as, like great Liars, to believe their own Figments and Inventions To such any Extravagant and Inconsistent Hypothesis,
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and a Prophane Jest, or a Scurrilous Reflection on the Character or Person of one in Holy Orders, shall be a sufficient Refutation of the plainest Demonstration he can bring against their Principles and Practices.
and a Profane Jest, or a Scurrilous Reflection on the Character or Person of one in Holy Order, shall be a sufficient Refutation of the Plainest Demonstration he can bring against their Principles and Practices.
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and arrogate to himself an Exemption from the common Frailties and Errours of Mankind; yet there is no body so frequently deceived and mistaken, as he;
and arrogate to himself an Exemption from the Common Frailties and Errors of Mankind; yet there is no body so frequently deceived and mistaken, as he;
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and Trusts so much to his own Quickness and Penetration, that he usually Imagines his Great Genius able to Master any thing without the servile fatigue of Pains and Study:
and Trusts so much to his own Quickness and Penetration, that he usually Imagines his Great Genius able to Master any thing without the servile fatigue of Pains and Study:
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and therefore he will never give himself Time seriously to examine into things, he scorns and hates the Drudgery of deeply revolving and comparing the Idaeas of things in his Mind,
and Therefore he will never give himself Time seriously to examine into things, he scorns and hates the Drudgery of deeply revolving and comparing the Ideas of things in his Mind,
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Plato describes the Atheists of his Age, to be a Proud, Insolent, and Haughty sort of Men, the Ground of whose Opinion was, he saith, NONLATINALPHABET, in reality, a very mischievous Ignorance ;
Plato describes the Atheists of his Age, to be a Proud, Insolent, and Haughty sort of Men, the Ground of whose Opinion was, he Says,, in reality, a very mischievous Ignorance;
It appeared to be the greatest Wisdom, and the Wisest of all Opinions. Lactantius tells us in his Discourse, De Ira Dei, p. 729. Oxon. that the true Reason why Diagoras Melius and Theodorus, two of the Ancient Atheists denied a Deity was, That they might gain the Glory of being the Authors of some new Opinion, contradictory to the common Notions of Mankind.
It appeared to be the greatest Wisdom, and the Wisest of all Opinions. Lactantius tells us in his Discourse, De Ira Dei, p. 729. Oxford that the true Reason why Diagoras Better and Theodorus, two of the Ancient Atheists denied a Deity was, That they might gain the Glory of being the Authors of Some new Opinion, contradictory to the Common Notions of Mankind.
And of the former of these, Diagoras, Sextus Empiricus acquaints us, That because a certain perjured Person, who had wrong'd him, lived unpunished by the Gods, he was so enraged at it, that he undertook to maintain there were no Gods at all. Lib. Adr. Mathem. Edit. Genev. 1621. The like Pride and Arrogance Lactantius tells us he found in the two great Writers that appeared against Christianity, in his time, in Bithynia. The former of these, who, 'tis probable, was the famous Porphyry, called himself Antistes Philosophiae, the Chief or Prince of Philosophers;
And of the former of these, Diagoras, Sextus Empiricus acquaints us, That Because a certain perjured Person, who had wronged him, lived unpunished by the God's, he was so enraged At it, that he undertook to maintain there were no God's At all. Lib. Adr Mathematic. Edit. Geneva 1621. The like Pride and Arrogance Lactantius tells us he found in the two great Writers that appeared against Christianity, in his time, in Bythynia. The former of these, who, it's probable, was the famous Porphyry, called himself Antistes Philosophiae, the Chief or Prince of Philosophers;
And though they have in reality very little or nothing New, but only the Arguments of the Ancients a little varied and embelished, (as I shall have occasion to observe hereafter more at large,) yet they all set up for new Lights,
And though they have in reality very little or nothing New, but only the Arguments of the Ancients a little varied and embellished, (as I shall have occasion to observe hereafter more At large,) yet they all Set up for new Lights,
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This was the pretence of Vanini, who was burnt for Atheism at Tholouse, A. D. 1619. whose Mind, he says, grew more and more strong, healthful and robust, as he exercised it in searching out the Secrets of that Supreme Philosophy, which is wholly unknown to the common and ordinary Rank of Philosophers:
This was the pretence of Vanini, who was burned for Atheism At Toulouse, A. D. 1619. whose Mind, he Says, grew more and more strong, healthful and robust, as he exercised it in searching out the Secrets of that Supreme Philosophy, which is wholly unknown to the Common and ordinary Rank of Philosophers:
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And this, he saith, will soon be discovered, by the perusal of his Physico-Magicum, which was now to see the Light. Vid. Vanini Amphitheatr. in Epist. Dedicat.
And this, he Says, will soon be discovered, by the perusal of his Physico-Magicum, which was now to see the Light. Vid. Vanini Amphitheater. in Epistle Dedicate
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only of the first of these, viz. Machiavel, I cannot but take notice, that Vanini himself saith, that 'twas his Pride and Covetousness that made him deny the Truth of the Miracles recorded in Sacred Scripture. Amphitheatr. p. 51. Edit. Lugduni, 1615.
only of the First of these, viz. Machiavel, I cannot but take notice, that Vanini himself Says, that 'twas his Pride and Covetousness that made him deny the Truth of the Miracles recorded in Sacred Scripture. Amphitheater. p. 51. Edit. Lyon, 1615.
for they do usually deliver themselves with such a scornful and contemptuous Air, when they either endeavour to establish their own, or to overthrow their Adversaries Arguments,
for they do usually deliver themselves with such a scornful and contemptuous Air, when they either endeavour to establish their own, or to overthrow their Adversaries Arguments,
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as sufficiently shews the Propriety and Truth of the Psalmist's Observation here, that 'tis through the pride of his countenance, that the wicked will not seek after God. The LXXII. indeed render it, NONLATINALPHABET Through the abundance of his wrath:
as sufficiently shows the Propriety and Truth of the Psalmist's Observation Here, that it's through the pride of his countenance, that the wicked will not seek After God. The LXXII. indeed render it, Through the abundance of his wrath:
and though, I doubt not, a stubborn Frowardness and Perverseness of our Wills against the Will of God, may be a frequent cause and ground of Infidelity:
and though, I doubt not, a stubborn Frowardness and Perverseness of our Wills against the Will of God, may be a frequent cause and ground of Infidelity:
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yet our English Translation appears to me to be much better warranted from the Hebrew ; for there it is properly, through the Elevation of his Nose or Face.
yet our English translation appears to me to be much better warranted from the Hebrew; for there it is properly, through the Elevation of his Nose or Face.
Which, truly, is very emphatical, and expresses such a proud and scornful gesture of Face, as is the natural Indication of the Internal Haughtiness of a Man's Mind;
Which, truly, is very emphatical, and Expresses such a proud and scornful gesture of Face, as is the natural Indication of the Internal Haughtiness of a Man's Mind;
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I should now proceed to speak to the Third thing observable in my Text, viz. III. The great Charge which the Psalmist brings against the wicked Person here mentioned, That he will not seek after God;
I should now proceed to speak to the Third thing observable in my Text, viz. III. The great Charge which the Psalmist brings against the wicked Person Here mentioned, That he will not seek After God;
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whether he be not prejudiced towards it by some vitious Desires and Affections ; whether he doth not heartily wish that there were no God nor Religion;
whither he be not prejudiced towards it by Some vicious Desires and Affections; whither he does not heartily wish that there were no God nor Religion;
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whether he hath not, by his past Actions, really loaded himself with guilt, and therefore is disturbed in his Mind with the apprehension, that the Divine Punishment will overtake him,
whither he hath not, by his past Actions, really loaded himself with guilt, and Therefore is disturbed in his Mind with the apprehension, that the Divine Punishment will overtake him,
But this is certainly a very partial way of proceeding, and such as no wise Man would use in a matter of so very great moment, to engage one's self rashly in a Determination,
But this is Certainly a very partial Way of proceeding, and such as no wise Man would use in a matter of so very great moment, to engage one's self rashly in a Determination,
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and their Craft obliges them to cry out, Great is Diana of the Ephesians! I hope therefore this being so Precarious and Partial a way of Proceeding, to subscribe to Religion by Implicit Faith,
and their Craft obliges them to cry out, Great is Diana of the Ephesians! I hope Therefore this being so Precarious and Partial a Way of Proceeding, to subscribe to Religion by Implicit Faith,
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I hope, I say, that Men will not act so on the other hand, and embrace Atheism and Infidelity on the same Precarious Grounds. I hope all such Persons can clearly approve themselves to be truly Virtuous and Moral in their Inclinations and Practices;
I hope, I say, that Men will not act so on the other hand, and embrace Atheism and Infidelity on the same Precarious Grounds. I hope all such Persons can clearly approve themselves to be truly Virtuous and Moral in their Inclinations and Practices;
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Let them consider impartially the Arguments for Infidelity, and they will find them all forced and strained Paradoxes, Invented by Sceptical and Canting Philosophers, a Crafty and Designing sort of Men, who set up Atheism because they Get by it, and whose Interest it is that there should be no God and Religion.
Let them Consider impartially the Arguments for Infidelity, and they will find them all forced and strained Paradoxes, Invented by Sceptical and Canting Philosophers, a Crafty and Designing sort of Men, who Set up Atheism Because they Get by it, and whose Interest it is that there should be no God and Religion.
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and not run Hood-winked into Eternal Destruction, by subscribing to Atheism in hast, and without that previous Consideration and Regard, which so great and important an Affair requires:
and not run Hoodwinked into Eternal Destruction, by subscribing to Atheism in haste, and without that previous Consideration and Regard, which so great and important an Affair requires:
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For if they will but strip themselves of those Prejudices which arise from their Vices, and avoid being impetuously born down by their depraved Inclination;
For if they will but strip themselves of those Prejudices which arise from their Vices, and avoid being impetuously born down by their depraved Inclination;
they will soon perceive that the Grounds and Principles of Infidelity are abundantly too precarious to afford them any thing like a Demonstrative assurance of the Falsity of Religion:
they will soon perceive that the Grounds and Principles of Infidelity Are abundantly too precarious to afford them any thing like a Demonstrative assurance of the Falsity of Religion:
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IN these words, I have, in a former Discourse, taken notice of these Three Particulars: I. The General Character or Qualifications of the Person here mentioned, which is, That he is a Wicked Man. II. The Particular Kind of Wickedness,
IN these words, I have, in a former Discourse, taken notice of these Three Particulars: I The General Character or Qualifications of the Person Here mentioned, which is, That he is a Wicked Man. II The Particular Kind of Wickedness,
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The Wicked, through the Pride of his Countenance, &c. III. The great Charge which the Psalmist brings against the Person here spoken of in my Text, viz. Wilful Atheism and Infidelity;
The Wicked, through the Pride of his Countenance, etc. III. The great Charge which the Psalmist brings against the Person Here spoken of in my Text, viz. Wilful Atheism and Infidelity;
The Two first of these I have already dispatch'd, and therefore shall now proceed to discourse on my Third Head, viz. The great Charge here brought against this Wicked Person, That he will not seek after God;
The Two First of these I have already dispatched, and Therefore shall now proceed to discourse on my Third Head, viz. The great Charge Here brought against this Wicked Person, That he will not seek After God;
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But first it will be necessary, briefly to clear up one Point, and to obviate one Objection that may be made against this very Attempt of mine, of Refuting and Answering the Atheists Arguments and Objections.
But First it will be necessary, briefly to clear up one Point, and to obviate one Objection that may be made against this very Attempt of mine, of Refuting and Answering the Atheists Arguments and Objections.
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It will, I doubt not, be said, That there is not now, nor ever perhaps was in the World, any such Person as a Speculative Atheist, or one that believes, there is no God.
It will, I doubt not, be said, That there is not now, nor ever perhaps was in the World, any such Person as a Speculative Atheist, or one that believes, there is no God.
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To which I Answer, That nothing can be more plain and clear, than that both Ancient and Modern Writers do give us an account of such Persons as were known and reputed Atheists, by those that were Contemporary with them,
To which I Answer, That nothing can be more plain and clear, than that both Ancient and Modern Writers do give us an account of such Persons as were known and reputed Atheists, by those that were Contemporary with them,
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for 'tis sufficient, that Plato, Diogenes Laertius, Plutarch, Cicero, and many others, do acquaint us, that such kind of Men there have been in the World.
for it's sufficient, that Plato, Diogenes Laertius, Plutarch, Cicero, and many Others, do acquaint us, that such kind of Men there have been in the World.
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and these are, Sextus Empiricus, and he that wrote the Thoughts on the Comet that appeared in the Year 1680. Sextus is express, That Diagoras Melius, Prodicus Chius, Euemerus, Critias Atheniensis, Theodorus, and many others, were absolute Atheists,
and these Are, Sextus Empiricus, and he that wrote the Thoughts on the Cometam that appeared in the Year 1680. Sextus is express, That Diagoras Better, Prodicus Chius, Euemerus, Critias Atheniensis, Theodorus, and many Others, were absolute Atheists,
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To these I might add, were it necessary, That Vaninus himself tells us frequently of Atheists that he met with, (and no one will doubt but that he knew where to find one at any time,) and he calls Machiavel, expressly, Atheorum facilè Princeps But indeed, this Assertion of these Gentlemen, That there is no such thing as an Atheist in the World, is like most other things that they advance, Uncertain and Precarious,
To these I might add, were it necessary, That Vaninus himself tells us frequently of Atheists that he met with, (and no one will doubt but that he knew where to find one At any time,) and he calls Machiavel, expressly, Atheorum facilè Princeps But indeed, this Assertion of these Gentlemen, That there is no such thing as an Atheist in the World, is like most other things that they advance, Uncertain and Precarious,
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for though they are sometimes, and in some Companies, for Reasons that are very obvious, unwilling to take the Title of Atheist on themselves or their Party;
for though they Are sometime, and in Some Companies, for Reasons that Are very obvious, unwilling to take the Title of Atheist on themselves or their Party;
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and when it is subservient to their purpose, will insinuate, That the greatest Lights and Teachers of the Church believe as little of Religion as themselves. But I say also,
and when it is subservient to their purpose, will insinuate, That the greatest Lights and Teachers of the Church believe as little of Religion as themselves. But I say also,
Vaninus himself, though he did at last suffer Death madly, for his Infidelity, (as one saith of him, that died as madly himself,) yet is he very cautious and careful, in his Writings,
Vaninus himself, though he did At last suffer Death madly, for his Infidelity, (as one Says of him, that died as madly himself,) yet is he very cautious and careful, in his Writings,
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and subscribe to any ridiculous Legend, rather than incurr the Censure of the Popish Clergy ; as he basely calls the Ministers of this most Excellent Protestant Church:
and subscribe to any ridiculous Legend, rather than incur the Censure of the Popish Clergy; as he basely calls the Ministers of this most Excellent Protestant Church:
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for the same laudable Reasons also, he forbears communicating, what he doth, or ought to think Truth, to Mankind, (as he tells us in many places.) Now if this be the case with these Men of Honour, that they dare not speak their Minds,
for the same laudable Reasons also, he forbears communicating, what he does, or ought to think Truth, to Mankind, (as he tells us in many places.) Now if this be the case with these Men of Honour, that they Dare not speak their Minds,
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we must by no means conclude over-hastily of their Orthodoxy, by what they say in Discourse at some times, or publish in Print at others: but, in short,
we must by no means conclude overhastily of their Orthodoxy, by what they say in Discourse At Some times, or publish in Print At Others: but, in short,
in a word, if they make him such an Impotent and Careless Being, as either cannot or will not govern the World, give Laws to his People, vindicate his own Honour,
in a word, if they make him such an Impotent and Careless Being, as either cannot or will not govern the World, give Laws to his People, vindicate his own Honour,
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for if they are not such strenuous Proofs as are impossible to be refuted, I'm sure the Atheist ought to pass for the most senseless and stupid of all Mankind.
for if they Are not such strenuous Proofs as Are impossible to be refuted, I'm sure the Atheist ought to pass for the most senseless and stupid of all Mankind.
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But can any Man have the face to pretend to this? Will not the common sense of all Mankind pronounce this impossible? and that a Demonstration of the Non-Existence of these things, is not to be obtained? Can any one be directly assured, that there is not so much as a Possibility that these things should be true? And if so,
But can any Man have the face to pretend to this? Will not the Common sense of all Mankind pronounce this impossible? and that a Demonstration of the Non-Existence of these things, is not to be obtained? Can any one be directly assured, that there is not so much as a Possibility that these things should be true? And if so,
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Now would any one, that can think at all, run this Dreadful Hazard? much less sure, one that pretends to be a Man of Penetration and Judgment, and to Philosophize above the Vulgar:
Now would any one, that can think At all, run this Dreadful Hazard? much less sure, one that pretends to be a Man of Penetration and Judgement, and to Philosophise above the vulgar:
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and seeming Absurdities in, the Notion of a God, and Religion, which the Extravagant Wit of wicked Men hath invented and coined to stop the Mouths of those that reprove them, to stifle and bear down the Stings of Conscience,
and seeming Absurdities in, the Notion of a God, and Religion, which the Extravagant Wit of wicked Men hath invented and coined to stop the Mouths of those that reprove them, to stifle and bear down the Stings of Conscience,
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They know also, that in other Cases, themselves think it very unreasonable to disbelieve the truth of a Thing, only because they can't readily answer all the Objections a witty Man may bring against it,
They know also, that in other Cases, themselves think it very unreasonable to disbelieve the truth of a Thing, only Because they can't readily answer all the Objections a witty Man may bring against it,
Now, why should not they proceed so in Matters of Religion? They know that all the great Truths of it, have been demonstrated over and over, by those Learned and Excellent Persons which have written in the Defence of it;
Now, why should not they proceed so in Matters of Religion? They know that all the great Truths of it, have been demonstrated over and over, by those Learned and Excellent Persons which have written in the Defence of it;
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Nay, they know too, that most of their Objections have been already refuted and answered, and that they adhere to a Cause that hath been frequently baffled.
Nay, they know too, that most of their Objections have been already refuted and answered, and that they adhere to a Cause that hath been frequently baffled.
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and therefore it looks strangely like an Infatuation upon them, that they will run this Dreadful Hazard only on the Strength of a few Objections, and a bare surmise only that there is no such thing as a God or Religion.
and Therefore it looks strangely like an Infatuation upon them, that they will run this Dreadful Hazard only on the Strength of a few Objections, and a bore surmise only that there is no such thing as a God or Religion.
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I shall at this Time handle the former of these, and Refute the Objections that are brought against the Existence of a Deity, from our not being able (as they say) to have any Idea or Notion of him.
I shall At this Time handle the former of these, and Refute the Objections that Are brought against the Existence of a Deity, from our not being able (as they say) to have any Idea or Notion of him.
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And as for that precarious Notion of a God, that is so much talk'd of in the World, 'tis nothing but a meer Phantome or Mormo devised and set up by Politick and Designing Men to keep the Rabble in awe,
And as for that precarious Notion of a God, that is so much talked of in the World, it's nothing but a mere Phantom or Mormo devised and Set up by Politic and Designing Men to keep the Rabble in awe,
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for though I am not of Protagoras 's Mind, that Man is NONLATINALPHABET yet as I think, that That which is absolutely Unconceivable in its own Nature, is not possible to be Existent;
for though I am not of Protagoras is Mind, that Man is yet as I think, that That which is absolutely Unconceivable in its own Nature, is not possible to be Existent;
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For there is neither any one that asserts, nor is the Atheist able to prove, that That Being which we call God, is absolutely Unconceiveable. There is a vast difference between a thing's being Vnconceivable, and Incomprehensible ;
For there is neither any one that asserts, nor is the Atheist able to prove, that That Being which we call God, is absolutely Unconceivable. There is a vast difference between a thing's being Unconceivable, and Incomprehensible;
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2. There is implied in this Objection, That we can have no possible Idea, nor Notion of the Existence of any thing that is not the Object of our Senses:
2. There is implied in this Objection, That we can have no possible Idea, nor Notion of the Existence of any thing that is not the Object of our Senses:
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for Plato, in his Theaetetus, tells us, That he defined all Knowledge to be Sense. Now, is not this admirable Philosophy? and worthy of those that pretend to a sublimer pitch of Knowledge than the Vulgar? There is no Knowledge, say they,
for Plato, in his Theaetetus, tells us, That he defined all Knowledge to be Sense. Now, is not this admirable Philosophy? and worthy of those that pretend to a sublimer pitch of Knowledge than the vulgar? There is no Knowledge, say they,
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Are their Eyes and Ears, Noses and Feeling, so much more accurate than those of the Vulgar? Yes, doubtless, these are truly Men of Sense! their Lyncean Eyes can penetrate Mill-stones,
are their Eyes and Ears, Noses and Feeling, so much more accurate than those of the vulgar? Yes, doubtless, these Are truly Men of Sense! their Lyncean Eyes can penetrate Millstones,
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they mean only, that all our Knowledge comes in that way, and not by Innate Idea's: for the Author I have mentioned above, is express, that we can have no thought of any thing not subject to Sense ;
they mean only, that all our Knowledge comes in that Way, and not by Innate Idea's: for the Author I have mentioned above, is express, that we can have no Thought of any thing not Subject to Sense;
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but the simple Idea's of Sensible Objects being impressed upon our Brain, must needs convey to us, by that means, all the Knowledge that we can ever obtain about them,
but the simple Idea's of Sensible Objects being impressed upon our Brain, must needs convey to us, by that means, all the Knowledge that we can ever obtain about them,
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and we were quite devoid of a Reasoning and Thinking Mind. This, Democritus of old was very well aware of, (however he comes now to be deserted by the Modern Atheistick Writers,) for saith he, There is in us two kinds of Knowledges;
and we were quite devoid of a Reasoning and Thinking Mind. This, Democritus of old was very well aware of, (however he comes now to be deserted by the Modern Atheistic Writers,) for Says he, There is in us two Kinds of Knowledges;
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The Epicurean Atheist must needs grant the Existence of his Atoms, and his Empty Space ; when yet they must be both acknowledged to be no way sensible.
The Epicurean Atheist must needs grant the Existence of his Atoms, and his Empty Molle; when yet they must be both acknowledged to be no Way sensible.
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Those that hold a Soul or Life in Matter, Plastically diffused through all Parts of the Universe, by which all things are actuated and regulated, cannot deny but this Power is Invisible,
Those that hold a Soul or Life in Matter, Plastically diffused through all Parts of the Universe, by which all things Are actuated and regulated, cannot deny but this Power is Invisible,
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must needs own, that something of this Deity, as his Wisdom, Power and Understanding, which is certainly the Chief and most Noble of all his Essence, can no ways fall under our Bodily Senses.
must needs own, that something of this Deity, as his Wisdom, Power and Understanding, which is Certainly the Chief and most Noble of all his Essence, can no ways fallen under our Bodily Senses.
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let him tell me, if he ever saw that Power, Faculty, Understanding or Mind, by which he is enabled to make such a Determination? That there is such a Power or Mind in him, 'tis impossible for him to doubt or deny:
let him tell me, if he ever saw that Power, Faculty, Understanding or Mind, by which he is enabled to make such a Determination? That there is such a Power or Mind in him, it's impossible for him to doubt or deny:
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and at last conclude, That there is nothing Actually Existent, but what is Sensible: For what is really and absolutely Nothing, can never Think, Consider, Doubt or Determine.
and At last conclude, That there is nothing Actually Existent, but what is Sensible: For what is really and absolutely Nothing, can never Think, Consider, Doubt or Determine.
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Now, if he must grant that there are on this Account many things existent in the World, which do no way fall under the cognisance of our Senses, it will be strangely senseless and ridiculous to argue against the Being of a God from His not being so;
Now, if he must grant that there Are on this Account many things existent in the World, which do not Way fallen under the cognisance of our Senses, it will be strangely senseless and ridiculous to argue against the Being of a God from His not being so;
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For the Existence of that Divine Being whom no Eye hath seen nor can see, is as plainly demonstrable from Reason and Nature, from his visible Works in the World,
For the Existence of that Divine Being whom no Eye hath seen nor can see, is as plainly demonstrable from Reason and Nature, from his visible Works in the World,
and from the inward Sentiments of our unprejudiced Minds, as the Being of our Own and Others Minds is from the power of thinking and reasoning that we find in our selves and them.
and from the inward Sentiments of our unprejudiced Minds, as the Being of our Own and Others Minds is from the power of thinking and reasoning that we find in our selves and them.
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for we cannot have any Phantasm or Conception of any such thing. Thus saith that famous Atheistical Writer, Whatever we know, we learn from our Phantasms;
for we cannot have any Phantasm or Conception of any such thing. Thus Says that famous Atheistical Writer, Whatever we know, we Learn from our Phantasms;
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And there is no Conception or Idea of that which we call Infinite. In another place, he asserts, That the Attributes of God signifie Nothing true nor false,
And there is no Conception or Idea of that which we call Infinite. In Another place, he asserts, That the Attributes of God signify Nothing true nor false,
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or to reason of his Nature from his Attributes, losing their Understanding in the very first attempt, fall from one Inconvenience to another, without end or number,
or to reason of his Nature from his Attributes, losing their Understanding in the very First attempt, fallen from one Inconvenience to Another, without end or number,
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Another Modern Author of the same stamp, tells us, That he that calls any thing Infinite, doth but, Rei quam non capit attribuere nomen quod non Intelligit ;
another Modern Author of the same stamp, tells us, That he that calls any thing Infinite, does but, Rei quam non Capital attribuere Nome quod non Intelligit;
Are there not a thousand Beings, which we are sure are truly and actually existent in Nature, the manner of whose Operation and Action we cannot comprehend,
are there not a thousand Beings, which we Are sure Are truly and actually existent in Nature, the manner of whose Operation and Actium we cannot comprehend,
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and whose Phaenomena we cannot Philosophically explain? Let any of these Penetrating Gentlemen try their Skill at Gravity, Light, Sound, Magnetism and Electricity, and oblige the World with such an adequate Account of any one of them,
and whose Phaenomena we cannot Philosophically explain? Let any of these Penetrating Gentlemen try their Skill At Gravity, Light, Found, Magnetism and Electricity, and oblige the World with such an adequate Account of any one of them,
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how Pestilential and Contagious Diseases first invade and are propagated ; how several Medicines, that may be properly enough call'd Specifick's, operate;
how Pestilential and Contagious Diseases First invade and Are propagated; how several Medicines, that may be properly enough called Specific, operate;
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In a word, let him tell us how his own Body (setting aside Accidents) decays, grows old, and dies, when the same Digestions and Assimulations are made to Day,
In a word, let him tell us how his own Body (setting aside Accidents) decays, grows old, and die, when the same Digestions and Assimulations Are made to Day,
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He that can account for these, and many other such like things, which are obvious to every one's daily Observation, will certainly approve himself to be a Man of very curious and acute Thought,
He that can account for these, and many other such like things, which Are obvious to every one's daily Observation, will Certainly approve himself to be a Man of very curious and acute Thought,
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and when he hath fully convinced me, that he throughly comprehends the Nature of but these few things, I will allow that he hath some ground to disbelieve the Existence of whatever appears to him Incomprehensible.
and when he hath Fully convinced me, that he thoroughly comprehends the Nature of but these few things, I will allow that he hath Some ground to disbelieve the Existence of whatever appears to him Incomprehensible.
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But if a Person will candidly own, as he that hath any Knowledge and Modesty must do, That there are many things in the History of Nature, of which he cannot meet with a satisfactory Solution and Explication;
But if a Person will candidly own, as he that hath any Knowledge and Modesty must do, That there Are many things in the History of Nature, of which he cannot meet with a satisfactory Solution and Explication;
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Every one must grant, that 'tis impossible the lesser should contain and comprehend the greater, especially too when the Extent and Fulness of one, Infinitely exceeds the Capacity of the other.
Every one must grant, that it's impossible the lesser should contain and comprehend the greater, especially too when the Extent and Fullness of one, Infinitely exceeds the Capacity of the other.
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when the Publick Good is secured, the Laws and Liberties preserved, and Confusion, Bloodshed, and Misery of all Kinds, prevented, by the wise and deep Council and Conduct of Him,
when the Public Good is secured, the Laws and Liberties preserved, and Confusion, Bloodshed, and Misery of all Kinds, prevented, by the wise and deep Council and Conduct of Him,
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only because he cannot penetrate into all the secret Steps and Methods of it, and see all the hidden Springs, by which it was moved regularly on to its intended Perfection? There are many things whose Existence 'twould be ridiculous to doubt of, whose Nature and Qualities we are very far from being able perfectly to Comprehend and Explain.
only Because he cannot penetrate into all the secret Steps and Methods of it, and see all the hidden Springs, by which it was moved regularly on to its intended Perfection? There Are many things whose Existence 'twould be ridiculous to doubt of, whose Nature and Qualities we Are very Far from being able perfectly to Comprehend and Explain.
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For as to all Objects of Sense, we may, as Monsieur Des Cartes shews, have some reason to doubt of their actual Existence without us, till we are first satisfied that our Senses do not deceive us:
For as to all Objects of Sense, we may, as Monsieur Des Cartes shows, have Some reason to doubt of their actual Existence without us, till we Are First satisfied that our Senses do not deceive us:
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for whatsoever can Think reason, doubt, will, and determine, must needs be Something, and have a true and real Being. And because we find by this means, that there is certainly something actually existing ;
for whatsoever can Think reason, doubt, will, and determine, must needs be Something, and have a true and real Being. And Because we find by this means, that there is Certainly something actually existing;
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it will plainly follow, that something or other must always have been so: for if ever there was a time when there was Nothing, there never could have been any thing at all:
it will plainly follow, that something or other must always have been so: for if ever there was a time when there was Nothing, there never could have been any thing At all:
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For if it ever had any beginning, tho' never so many Thousands of Millions of Ages ago, it must have then began from meer Nothing, which 'tis impossible for any Man to conceive.
For if it ever had any beginning, though never so many Thousands of Millions of Ages ago, it must have then began from mere Nothing, which it's impossible for any Man to conceive.
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And that there must be some first Cause, or some Being, which produced both our selves and the things that are round about us in the World, we cannot but be assured of,
And that there must be Some First Cause, or Some Being, which produced both our selves and the things that Are round about us in the World, we cannot but be assured of,
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Such a Being therefore will be properly Eternal, and necessarily Self-existent, without Beginning or End, or any Possibility of Dying or Ceasing to be.
Such a Being Therefore will be properly Eternal, and necessarily Self-existent, without Beginning or End, or any Possibility of Dying or Ceasing to be.
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Knowledge therefore, and Wisdom, Thought and Reasoning, and all the excellent Powers and Faculties that are found in any Creatures, must come from the same Power that produced those Beings and Natures in which they are inherent.
Knowledge Therefore, and Wisdom, Thought and Reasoning, and all the excellent Powers and Faculties that Are found in any Creatures, must come from the same Power that produced those Beings and Nature's in which they Are inherent.
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This Eternal and Self-existent Being therefore must have in it, and that in the utmost Perfection, all the Excellencies that we admire and value in any other things.
This Eternal and Self-existent Being Therefore must have in it, and that in the utmost Perfection, all the Excellencies that we admire and valve in any other things.
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it must know all things that are possible to be known, and therefore be Omniscient: In a word, it must be All-Wise and Good, Just and True, Merciful and Gracious, and contain in it all possible Excellencies and Perfections.
it must know all things that Are possible to be known, and Therefore be Omniscient: In a word, it must be Alwise and Good, Just and True, Merciful and Gracious, and contain in it all possible Excellencies and Perfections.
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For as the Excellent Dr. Cudworth hath proved the Idea that we have of Infinite, is the same with that which we have of Perfection. And therefore when we say, that God is Infinite in Power, Wisdom or Goodness, we mean by it, that He is most perfectly or compleatly so;
For as the Excellent Dr. Cudworth hath proved the Idea that we have of Infinite, is the same with that which we have of Perfection. And Therefore when we say, that God is Infinite in Power, Wisdom or goodness, we mean by it, that He is most perfectly or completely so;
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But GOD, who is, was, and is to come, who is and will be from Everlasting to Everlasting, He is properly said to be Infinite or Perfect, as to Existence or Duration.
But GOD, who is, was, and is to come, who is and will be from Everlasting to Everlasting, He is properly said to be Infinite or Perfect, as to Existence or Duration.
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Now, where is the Inconceivableness, Confusion, Absurdity, and Nonsence of all This? is it not as easie to conceive or apprehend that a Being may have in his Nature all possible Perfection,
Now, where is the Inconceivableness, Confusion, Absurdity, and Nonsense of all This? is it not as easy to conceive or apprehend that a Being may have in his Nature all possible Perfection,
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as it is to have an Idea of one that is Imperfect and Deficient? for how comes the Idea of Imperfection into our Mind? how come we to know that a Thing is Finite, Defective and Limited,
as it is to have an Idea of one that is Imperfect and Deficient? for how comes the Idea of Imperfection into our Mind? how come we to know that a Thing is Finite, Defective and Limited,
unless we have an Idea of it, that it is in some other Being? Most certain therefore it is, that we may have as true and clear an Idea of the Existence of a God,
unless we have an Idea of it, that it is in Some other Being? Most certain Therefore it is, that we may have as true and clear an Idea of the Existence of a God,
and in Fact it is most notoriously true, that a clear and distinct Notion that there is such a Being, hath and doth still appear in the Minds of all Mankind;
and in Fact it is most notoriously true, that a clear and distinct Notion that there is such a Being, hath and does still appear in the Minds of all Mankind;
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That we can have no Idea of God. II. That the Notion of Him, which is about in the World, owes its Original to the foolish Fears and Ignorance of some Men,
That we can have no Idea of God. II That the Notion of Him, which is about in the World, owes its Original to the foolish Fears and Ignorance of Some Men,
I shall now therefore consider the Second Objection against the Being of a God in general, viz. That the Notion of a Deity, which is so generally found among Mankind, owes its Original to the foolish Fears and Ignorance of some Men,
I shall now Therefore Consider the Second Objection against the Being of a God in general, viz. That the Notion of a Deity, which is so generally found among Mankind, owes its Original to the foolish Fears and Ignorance of Some Men,
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And then endeavour to shew you, how very weak and trivial their Arguments are, and how very far short they come of Disproving the Existence of a Deity.
And then endeavour to show you, how very weak and trivial their Arguments Are, and how very Far short they come of Disproving the Existence of a Deity.
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beginning with the Modern Writers, who, as you will find by and by, have little or nothing new, but like Carriers Horses, follow one another in a Track,
beginning with the Modern Writers, who, as you will find by and by, have little or nothing new, but like Carriers Horses, follow one Another in a Track,
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It is not the bare Words only, but the Scope of a Writer, that giveth the true Light by which any Writing is to be interpreted, (as Mr. Hobbs very well observes:) yet this must be said for both him and the other Modern Atheistick Writers, That their Disguise is so very thin and superficial, that any one may easily see through it,
It is not the bore Words only, but the Scope of a Writer, that gives the true Light by which any Writing is to be interpreted, (as Mr. Hobbs very well observes:) yet this must be said for both him and the other Modern Atheistic Writers, That their Disguise is so very thin and superficial, that any one may Easily see through it,
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Nothing can be clearer, than that 'tis the great scope of the Author of Great is Diana of the Ephesians, to persuade the World, That the first Original of all Religion, was from Craft and Imposture,
Nothing can be clearer, than that it's the great scope of the Author of Great is Diana of the Ephesians, to persuade the World, That the First Original of all Religion, was from Craft and Imposture,
And in his Anima Mundi, pag. 13, 14. he tells us, That Superstition (by which these kind of Writers always mean Religion in general) did certainly proceed from some Crafty and Designing Person, who observed what were the Inclinations of Mankind,
And in his Anima Mundi, page. 13, 14. he tells us, That Superstition (by which these kind of Writers always mean Religion in general) did Certainly proceed from Some Crafty and Designing Person, who observed what were the Inclinations of Mankind,
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And this Institution, he saith, was improved by the crafty Sacerdotal Order, into all that costly and extravagant Superstition that did afterwards so abound in the World.
And this Institution, he Says, was improved by the crafty Sacerdotal Order, into all that costly and extravagant Superstition that did afterwards so abound in the World.
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And his Opinion of the Christian Religion, may easily be guessed, by what he delivers, Anim. Mund. pag. 124. viz. That most Christian Churches, like the Musk-melon from the Dunghill, were raised from the filthy Corruption and Superstition of Paganism.
And his Opinion of the Christian Religion, may Easily be guessed, by what he delivers, Anim. Mund. page. 124. viz. That most Christian Churches, like the Muskmelon from the Dunghill, were raised from the filthy Corruption and Superstition of Paganism.
And in another place, he saith, That he will engage to make appear, That a Temporal Interest was the great Machine on which all Humane Actions ever moved ; (he means, in the Establishing of the Jewish and Christian Religions;) and that the common Pretence of Piety and Religion, was but like Grace before a Meal: i. e.
And in Another place, he Says, That he will engage to make appear, That a Temporal Interest was the great Machine on which all Humane Actions ever moved; (he means, in the Establishing of the Jewish and Christian Religions;) and that the Common Pretence of Piety and Religion, was but like Grace before a Meal: i. e.
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For 'tis impossible to think that if there be a God, he should not expect Veneration and Worship from those Creatures of his, that he hath rendred capable of doing it;
For it's impossible to think that if there be a God, he should not expect Veneration and Worship from those Creatures of his, that he hath rendered capable of doing it;
But because they are often in great streights, and so put to it, that no Counsel or Help will be beneficial to them, they are tossed and bandied about between Hope and Fear,
But Because they Are often in great straights, and so put to it, that no Counsel or Help will be beneficial to them, they Are tossed and bandied about between Hope and fear,
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But that in reality all those things which have been the Objects of Mens vain Religious Worship, are nothing but the dreadful Phantasms and mad Figments of a sorrowful and timorous Mind.
But that in reality all those things which have been the Objects of Men's vain Religious Worship, Are nothing but the dreadful Phantasms and mad Figments of a sorrowful and timorous Mind.
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Ignorant Men (saith he) feign to themselves several kinds of Invisible Powers, stand in awe of their own Imaginations, in time of Distress invoke them, in time of Success give them thanks, making the Creatures of their own fancy Gods. This is the Natural Seed of Religion, which Men taking notice of, have formed into Laws, &c.
Ignorant Men (Says he) feign to themselves several Kinds of Invisible Powers, stand in awe of their own Imaginations, in time of Distress invoke them, in time of Success give them thanks, making the Creatures of their own fancy God's This is the Natural Seed of Religion, which Men taking notice of, have formed into Laws, etc.
So that according to Mr. Hobbs, Religion and Superstition differ only in this, that the latter is a Lye and a Cheat standing only on the Authority of Private Men,
So that according to Mr. Hobbs, Religion and Superstition differ only in this, that the latter is a Lie and a Cheat standing only on the authority of Private Men,
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In these Four Things, saith he, elsewhere, consists the Natural Seed of Religion, viz. Ignorance of Second Causes, Opinion of Ghosts, Devotion toward what Men Fear,
In these Four Things, Says he, elsewhere, consists the Natural Seed of Religion, viz. Ignorance of Second Causes, Opinion of Ghosts, Devotion towards what Men fear,
Tully tells us, That there were some in his time, and no doubt, long before, who attributed the Opinion and Belief of the Gods to have been feigned by Wise Men for the good of the Commonwealth.
Tully tells us, That there were Some in his time, and no doubt, long before, who attributed the Opinion and Belief of the God's to have been feigned by Wise Men for the good of the Commonwealth.
but by Art and Laws only, and so were different in different places, according as the different humour of the Law givers chanced to determine the Matter.
but by Art and Laws only, and so were different in different places, according as the different humour of the Law givers chanced to determine the Matter.
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that so no one might dare to commit any secret Wickedness, when he was by this means persuaded, NONLATINALPHABET NONLATINALPHABET That the Gods, tho' unseen by Men, did yet inspect into all Humane Actions,
that so no one might Dare to commit any secret Wickedness, when he was by this means persuaded, That the God's, though unseen by Men, did yet inspect into all Humane Actions,
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Sextus also attributes the Rise of Mens Belief of a God, to their ignorance of Second Causes, (as I shewed you before that Lucretius doth:) for he makes Democritus speak thus, When Men of old saw strange and frightful things in the Air or Heavens, such as Thunder, Lightning, Thunderbolts, Eclipses of the Sun and Moon, &c. not knowing the Natural Causes of them,
Sextus also attributes the Rise of Men's Belief of a God, to their ignorance of Second Causes, (as I showed you before that Lucretius does:) for he makes Democritus speak thus, When Men of old saw strange and frightful things in the Air or Heavens, such as Thunder, Lightning, Thunderbolts, Eclipses of the Sun and Moon, etc. not knowing the Natural Causes of them,
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This therefore being proved to be the true sence of the Ancient Atheistical Writers, and from them copied by the Moderns, viz. That Fear, Ignorance and Cunning were the first Originals or Causes of the Notion and Belief of a God. Let us now fairly examine the Case,
This Therefore being proved to be the true sense of the Ancient Atheistical Writers, and from them copied by the Moderns, viz. That fear, Ignorance and Cunning were the First Originals or Causes of the Notion and Belief of a God. Let us now fairly examine the Case,
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how could any one ever discover, that there was no real ground for this, in the nature of the thing? how came he himself exempted from this poorness of Spirit? And if he were not exempted from this terrible Passion,
how could any one ever discover, that there was no real ground for this, in the nature of the thing? how Come he himself exempted from this poorness of Spirit? And if he were not exempted from this terrible Passion,
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and nothing but a meer Mormo and Bugbear? 'Twas very lucky for him, that the rambling Atoms of his Constitution jumpt by chance into such a couragious and noble Frame and Temper!
and nothing but a mere Mormo and Bugbear? 'Twas very lucky for him, that the rambling Atoms of his Constitution jumped by chance into such a courageous and noble Frame and Temper!
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But pray who was this mighty Man? when and where did he live? what Ancient History gives us any Account of this happy Person, that laughed at that which all the World besides were afraid of? Let the Atheists give us but any Relation of him, that is Authentick,
But pray who was this mighty Man? when and where did he live? what Ancient History gives us any Account of this happy Person, that laughed At that which all the World beside were afraid of? Let the Atheists give us but any Relation of him, that is Authentic,
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than that Kings and Princes have been equally subject to these Fears of a God, and of Divine Punishment, with the meanest and most contemptible of their Subjects.
than that Kings and Princes have been equally Subject to these Fears of a God, and of Divine Punishment, with the Meanest and most contemptible of their Subject's.
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And this Lucretius himself owns, (as also that this Fear of a Deity is Universal) and we have Examples of it in the Histories of all Ages and Parts of the World.
And this Lucretius himself owns, (as also that this fear of a Deity is Universal) and we have Examples of it in the Histories of all Ages and Parts of the World.
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These were they that first discovered this Cheat, and who, finding its Advantage to Mankind, have ever since continued it and carried it on for the Publick Good.
These were they that First discovered this Cheat, and who, finding its Advantage to Mankind, have ever since continued it and carried it on for the Public Good.
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These Cunning Men finding the Vulgar generally subject to dismal Apprehensions and Fears of they knew not what kind of Invisible Powers, took advantage from thence to tell them of a God,
These Cunning Men finding the vulgar generally Subject to dismal Apprehensions and Fears of they knew not what kind of Invisible Powers, took advantage from thence to tell them of a God,
Now to this I say, That if these cunning Politicians found that there was a Fear, Dread and Apprehension of some Divine and Almighty Being, Universally impressed upon the Minds of Men,
Now to this I say, That if these cunning Politicians found that there was a fear, Dread and Apprehension of Some Divine and Almighty Being, Universally impressed upon the Minds of Men,
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And therefore 'tis plain, that these Men did not Invent, but find this Notion and Belief actually Existing, by a kind of Anticipation in the Hearts of all Mankind.
And Therefore it's plain, that these Men did not Invent, but find this Notion and Belief actually Existing, by a kind of Anticipation in the Hearts of all Mankind.
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That Mankind hath gotten an Idea of Him, that could never proceed only from that Passion. If Fear only were to make a God, it would compose him of nothing but black and terrible Idea's:
That Mankind hath got an Idea of Him, that could never proceed only from that Passion. If fear only were to make a God, it would compose him of nothing but black and terrible Idea's:
Another very good Argument, That the Notion of a God, did not take its first Original from Fear only, may be drawn from hence, That those that do believe and know most of God, are the least Subject to that servile Passion.
another very good Argument, That the Notion of a God, did not take its First Original from fear only, may be drawn from hence, That those that do believe and know most of God, Are the least Subject to that servile Passion.
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If Fear only occasioned Mens Notion and Belief of a God, the consequence must be, that where the Notion of a Deity is most strong and vivid, there Men must be most timorous and apprehensive of Danger;
If fear only occasioned Mens Notion and Belief of a God, the consequence must be, that where the Notion of a Deity is most strong and vivid, there Men must be most timorous and apprehensive of Danger;
When all the treacherous Comforts of this World leave him, and when nothing but a gloomy Scene of Affliction, Distress and Misery presents its self here;
When all the treacherous Comforts of this World leave him, and when nothing but a gloomy Scene of Affliction, Distress and Misery presents its self Here;
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if he fall into Affliction, Trouble, or Misery, he hath nothing to support him: He is the most abject and dispirited of all Mankind, his whole head is sick,
if he fallen into Affliction, Trouble, or Misery, he hath nothing to support him: He is the most abject and dispirited of all Mankind, his Whole head is sick,
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for it deserts and fails its Votaries in their greatest Extremities and Necessities, and by depriving them of all just Grounds for hope, must needs expose them to the most dismal Invasions of Fear. And thus, I think, it is very plain, That the Notion of a God could not take its first Original from Fear. As to the Ignorance of Second Causes, which is sometimes alledged as another Occasion of the Notion of a Deity;
for it deserts and fails its Votaries in their greatest Extremities and Necessities, and by depriving them of all just Grounds for hope, must needs expose them to the most dismal Invasions of fear. And thus, I think, it is very plain, That the Notion of a God could not take its First Original from fear. As to the Ignorance of Second Causes, which is sometime alleged as Another Occasion of the Notion of a Deity;
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and a serious Contemplation of that admirable Wisdom, excellent Order, and that useful Aptitude and Relation that the several Parts of the World have to each other, must needs convince any one, that they are the Products of a Divine and Almighty Power.
and a serious Contemplation of that admirable Wisdom, excellent Order, and that useful Aptitude and Relation that the several Parts of the World have to each other, must needs convince any one, that they Are the Products of a Divine and Almighty Power.
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and they do it with as much assurance, as if it were a Self-evident Proposition. In all Companies they will nauseously tire you with this Battology, over and over again.
and they do it with as much assurance, as if it were a Self-evident Proposition. In all Companies they will nauseously tire you with this Battology, over and over again.
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and therefore they Scorn to be imposed upon by Priest-craft; they will neither be ridden by Priests, nor lead by them; they can go without Leading-strings;
and Therefore they Scorn to be imposed upon by Priestcraft; they will neither be ridden by Priests, nor led by them; they can go without Leading-strings;
Now after all this bold and repeated Exclamation against Priest-Craft and Holy Shams, &c. Would not one think that they had some demonstrative Ground, to prove that the Notion of God, and Religion is all a Cheat and Imposture? Would not one suppose that they could name the very Person that first Invented this Fourbe ;
Now After all this bold and repeated Exclamation against Priest-Craft and Holy Shams, etc. Would not one think that they had Some demonstrative Ground, to prove that the Notion of God, and Religion is all a Cheat and Imposture? Would not one suppose that they could name the very Person that First Invented this Fourbe;
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and how they came to be such Fools as to take it, and dully to submit to it ever since? Nothing sure, that is less than a direct Demonstration, ought to protect a Man under so rude a Liberty as these Gentlemen take, of ridiculing all the Sacred Laws of God and Men.
and how they Come to be such Fools as to take it, and dully to submit to it ever since? Nothing sure, that is less than a Direct Demonstration, ought to Pact a Man under so rude a Liberty as these Gentlemen take, of ridiculing all the Sacred Laws of God and Men.
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The Mind of Man cannot invent, or make any new simple Idea or Cogitation; it cannot possibly make a Positive Conception of that which is really nothing at all.
The Mind of Man cannot invent, or make any new simple Idea or Cogitation; it cannot possibly make a Positive Conception of that which is really nothing At all.
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nor could any one ever possibly invent, or frame such a Notion in his Mind. I know the compounding, ampliating and feigning Power of the Mind will here be alledged;
nor could any one ever possibly invent, or frame such a Notion in his Mind. I know the compounding, ampliating and feigning Power of the Mind will Here be alleged;
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Thus we may gain the Notion of a Flying Horse, of a Creature, half a Man and half a Horse, a Man of a Thousand Foot high, &c. and therefore say they, why might not the Mind of Man, by this compounding and ampliating Power, feign as well the Notion of a Deity? To which I answer, That this Power in our Minds doth not, nor cannot extend so far.
Thus we may gain the Notion of a Flying Horse, of a Creature, half a Man and half a Horse, a Man of a Thousand Foot high, etc. and Therefore say they, why might not the Mind of Man, by this compounding and ampliating Power, feign as well the Notion of a Deity? To which I answer, That this Power in our Minds does not, nor cannot extend so Far.
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For suppose the Mind would endeavour to amplifie the Idea of a Man into that of God, which is the Way Sextus Empiricus says Men might and did come by the Notion of a Deity.
For suppose the Mind would endeavour to amplify the Idea of a Man into that of God, which is the Way Sextus Empiricus Says Men might and did come by the Notion of a Deity.
But how came it by that Idea of Eternity? was that Idea previous to the Invention of a Deity? and had Mankind a clear Conception of it? if they had, the Notion of God could not be then invented,
But how Come it by that Idea of Eternity? was that Idea previous to the Invention of a Deity? and had Mankind a clear Conception of it? if they had, the Notion of God could not be then invented,
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for a Being that should endure Ten Thousand, or Ten Millions of Years, is not therefore exempt from dying at last, any more than one that endures but Ten Minutes.
for a Being that should endure Ten Thousand, or Ten Millions of years, is not Therefore exempt from dying At last, any more than one that endures but Ten Minutes.
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and 'tis very strange that I should come to believe any Being could have an Eternal Duration from considering of things that are all perishable and mortal.
and it's very strange that I should come to believe any Being could have an Eternal Duration from considering of things that Are all perishable and Mortal.
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But were there no such Being, nor any thing Real in Nature, to deduce our Idea's from, were there no God, 'tis impossible there could be any such Idea's at all.
But were there no such Being, nor any thing Real in Nature, to deduce our Idea's from, were there no God, it's impossible there could be any such Idea's At all.
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'tis very strange to suppose, that a Politick Man should Invent, and the World Receive the Idea or Notion of That which 'tis impossible for any one to invent, or receive.
it's very strange to suppose, that a Politic Man should Invent, and the World Receive the Idea or Notion of That which it's impossible for any one to invent, or receive.
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But so it must be, according to the Atheist's Uniform Scheme of Things. Again, If, as he asserts, all our Conceptions be Passive, and all our Knowledge, Sense:
But so it must be, according to the Atheist's Uniform Scheme of Things. Again, If, as he asserts, all our Conceptions be Passive, and all our Knowledge, Sense:
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which way could this Cunning Inventer of a God, come by his Notion or Idea of Him? how could his Mind attain any such feigning and ampliating Power? For according to the Atheist's Principles, the Mind could have no Active, much less Spontaneous Power at all;
which Way could this Cunning Inventer of a God, come by his Notion or Idea of Him? how could his Mind attain any such feigning and ampliating Power? For according to the Atheist's Principles, the Mind could have no Active, much less Spontaneous Power At all;
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And therefore no Man could ever possibly Invent any thing at all, nor have any Power within him of putting or joining together two or more simple idea's,
And Therefore no Man could ever possibly Invent any thing At all, nor have any Power within him of putting or joining together two or more simple idea's,
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And in another place he goes a little further yet, and saith, That 'tis impossible any Government can stand, where any other than the Sovereign hath a Power of giving greater Rewards than Life, and greater Punishments than Death.
And in Another place he Goes a little further yet, and Says, That it's impossible any Government can stand, where any other than the Sovereign hath a Power of giving greater Rewards than Life, and greater Punishments than Death.
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And this Notion might induce the Subjects of an Arbitrary and Tyrannical Prince, to ease him of the Trouble of a Government, that they perceived involved him in a great deal of Guilt, and would proportionably encrease the Account that he must one day give of his Stewardship. But,
And this Notion might induce the Subject's of an Arbitrary and Tyrannical Prince, to ease him of the Trouble of a Government, that they perceived involved him in a great deal of Gilded, and would proportionably increase the Account that he must one day give of his Stewardship. But,
Had there been only one Person that had coined the Idea of a God, and no manner of Notion at all of any of his Attributes or Perfections previous to this, in the Minds of Men;
Had there been only one Person that had coined the Idea of a God, and no manner of Notion At all of any of his Attributes or Perfections previous to this, in the Minds of Men;
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what would it have signified, to tell them, that there was a God? how could they understand the meaning of a meer Arbitrary word, that had no manner of foundation in Nature,
what would it have signified, to tell them, that there was a God? how could they understand the meaning of a mere Arbitrary word, that had no manner of Foundation in Nature,
and of a Future State of Rewards and Punishments, will signifie nothing at all: and, That Men will not for such Metaphysicks, forbear any manner of Pleasure or Profit, how base soever.
and of a Future State of Rewards and Punishments, will signify nothing At all: and, That Men will not for such Metaphysics, forbear any manner of Pleasure or Profit, how base soever.
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How then could the Figment of a Deity gain admittance into the Minds of Men, at first? What would it signifie to tell Men of an Invisible Power, that presides over, and governs the World;
How then could the Figment of a Deity gain admittance into the Minds of Men, At First? What would it signify to tell Men of an Invisible Power, that presides over, and governs the World;
when (according to the Atheist's Supposition) they had no manner of Notion of any such Being before, and consequently could not know what was meant by such Words and Expressions.
when (according to the Atheist's Supposition) they had no manner of Notion of any such Being before, and consequently could not know what was meant by such Words and Expressions.
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and which they are told withal, is impossible to be seen or heard, or any way rendred an Object of their Senses, could make no impression at all on Mankind:
and which they Are told withal, is impossible to be seen or herd, or any Way rendered an Object of their Senses, could make no impression At all on Mankind:
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And therefore had this Notion and Belief of a Deity had no other Original and Foundation than what the Atheists pretend, 'tis impossible it could have continued so long in the World;
And Therefore had this Notion and Belief of a Deity had no other Original and Foundation than what the Atheists pretend, it's impossible it could have continued so long in the World;
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Opinionum commenta delet dies, naturae judicia confirmat, saith Cicero. Besides, It cannot well be imagined that any Man should have the vanity to believe, that a thing which he knew he had invented himself,
Opinionum Commenta delet dies, naturae Judicia Confirmed, Says Cicero. Beside, It cannot well be imagined that any Man should have the vanity to believe, that a thing which he knew he had invented himself,
and that among so many Heads, some one would soon detect the Forgery of what must necessarily appear false and precarious to the common Sense and Reason of all Men. But,
and that among so many Heads, Some one would soon detect the Forgery of what must necessarily appear false and precarious to the Common Sense and Reason of all Men. But,
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3 dly, and lastly, The Universality of the Notion and Belief of a God, is also a most demonstrative Argument, that it could not arise from the Invention of any Cunning and Designing Person.
3 dly, and lastly, The Universality of the Notion and Belief of a God, is also a most demonstrative Argument, that it could not arise from the Invention of any Cunning and Designing Person.
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and I doubt not but farther Discoveries will satisfie us, that there is a Notion of God even among those Barbarous and Savage People that are said to have no manner of Idea of Him, by a late Ingenious Author.
and I doubt not but farther Discoveries will satisfy us, that there is a Notion of God even among those Barbarous and Savage People that Are said to have no manner of Idea of Him, by a late Ingenious Author.
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But supposing that it were so, that the Knowledge of a God were quite lost, in three or four dark and uncultivated parts of the Earth, whose Inhabitants are so brutish,
But supposing that it were so, that the Knowledge of a God were quite lost, in three or four dark and uncultivated parts of the Earth, whose Inhabitants Are so brutish,
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than Monsters and Fools are, that Men have not generally a Humane Shape and Reason. There are some Anomalies, Irregularities and Exceptions in all Things and Cases, which yet are not by any accounted of force enough to over-turn a general Rule.
than Monsters and Fools Are, that Men have not generally a Humane Shape and Reason. There Are Some Anomalies, Irregularities and Exceptions in all Things and Cases, which yet Are not by any accounted of force enough to overturn a general Rule.
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And in another place, saith he, What kind of Nation or People is there any where to be found, who have not, without learning it from others, a Prolepsis or Anticipation of a Deity.
And in Another place, Says he, What kind of nation or People is there any where to be found, who have not, without learning it from Others, a Prolepsis or Anticipation of a Deity.
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and believe Him to be a most Blessed and Happy Being, Incorruptible, Immortal, and uncapable of any kind of Evil. And he concludes, That 'tis unreasonable to assert, that all Men should come to attribute the same Properties to God by Chance,
and believe Him to be a most Blessed and Happy Being, Incorruptible, Immortal, and uncapable of any kind of Evil. And he concludes, That it's unreasonable to assert, that all Men should come to attribute the same Properties to God by Chance,
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Maximus Tyrius hath a very plain Passage, to prove this common Notion of a God, Though, saith he, there be so much quarrelling, difference and jangling in the World,
Maximus Tyrius hath a very plain Passage, to prove this Common Notion of a God, Though, Says he, there be so much quarreling, difference and jangling in the World,
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Aristotle saith, That all Men have a Pre-notion concerning the Gods, even both Greeks and Barbarians. And in another place, he hath a very remarkable passage to this sence, That there is a very Ancient Tradition (which our Fore-fathers have handed down to Posterity, in a Mythological Dress) That there are Gods;
Aristotle Says, That all Men have a Pre-notion Concerning the God's, even both Greeks and Barbarians. And in Another place, he hath a very remarkable passage to this sense, That there is a very Ancient Tradition (which our Forefathers have handed down to Posterity, in a Mythological Dress) That there Are God's;
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and that the Divine Nature sustains or encompasseth all things. But this Tradition, he saith, had, in process of time, some Figments connected with it;
and that the Divine Nature sustains or encompasses all things. But this Tradition, he Says, had, in process of time, Some Figments connected with it;
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as, that the Gods had Humane Shapes, or those of other Creatures, &c. which if we separate from it, we may suppose it at first divinely spoken and delivered, That the Gods were the First Beings.
as, that the God's had Humane Shapes, or those of other Creatures, etc. which if we separate from it, we may suppose it At First divinely spoken and Delivered, That the God's were the First Beings.
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Many more Testimonies might be produced to prove this Point, that it was the concurrent Opinion, of all the Ancient Heathen Writers, that there was a common Notion or Belief of a Deity in the Minds of Men;
Many more Testimonies might be produced to prove this Point, that it was the concurrent Opinion, of all the Ancient Heathen Writers, that there was a Common Notion or Belief of a Deity in the Minds of Men;
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than that it hath been believed by all Men in all Ages and Places of the World? 'Tis a very good way of Arguing from Authority, that Aristotle uses in his Topicks.
than that it hath been believed by all Men in all Ages and Places of the World? It's a very good Way of Arguing from authority, that Aristotle uses in his Topicks.
But what is received as Truth by the general consent of all Mankind in all Ages of the World, hath certainly the highest degree of Evidence, of this Kind, that is possible.
But what is received as Truth by the general consent of all Mankind in all Ages of the World, hath Certainly the highest degree of Evidence, of this Kind, that is possible.
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And that 'tis impossible to account for the Peopling of America and All Islands remote from the Continent, without supposing their Inhabitants to be Aborigines, and to spring out of the Earth like Mushrooms.
And that it's impossible to account for the Peopling of America and All Islands remote from the Continent, without supposing their Inhabitants to be Aborigines, and to spring out of the Earth like Mushrooms.
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Our Blessed Lord, in his way into Galilee, passed through Sychar, a City of Samaria, near to which was the famous Well of the Patriarch Jacob. To this Well our Saviour went to refresh himself on his Journey;
Our Blessed Lord, in his Way into Galilee, passed through Sychar, a city of Samaria, near to which was the famous Well of the Patriarch Jacob. To this Well our Saviour went to refresh himself on his Journey;
and as he always made it his business to be doing Good, took occasion from a Woman's coming to draw Water, to discourse with her about the Business of his Mission.
and as he always made it his business to be doing Good, took occasion from a Woman's coming to draw Water, to discourse with her about the Business of his Mission.
she ask'd Him concerning one great Point that had been long in dispute between the Samaritans and the Jews, ( i. e. ) about the true Place for Religious Worship.
she asked Him Concerning one great Point that had been long in dispute between the Samaritans and the jews, (i. e.) about the true Place for Religious Worship.
The Samaritans contended, that it ought to be with them, at Shiloh, in Mount Ephraim, where the Ark and Tabernacle were placed long before the building of the Temple at Jerusalem, and where also the Patriarchs,
The Samaritans contended, that it ought to be with them, At Shiloh, in Mount Ephraim, where the Ark and Tabernacle were placed long before the building of the Temple At Jerusalem, and where also the Patriarchs,
They pretended also to be the true Successors of Jacob, and of the Ancient Patriarchs, and consequently, that their Place of Worship had the greatest Support from Antiquity.
They pretended also to be the true Successors of Jacob, and of the Ancient Patriarchs, and consequently, that their Place of Worship had the greatest Support from Antiquity.
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This Pretence was an Umbrage to that Temple that they set up in Mount Gerizim (in the time of Darius ) in opposition to that at Jerusalem, and which they supposed to give an Holiness to that Mountain,
This Pretence was an Umbrage to that Temple that they Set up in Mount Gerizim (in the time of Darius) in opposition to that At Jerusalem, and which they supposed to give an Holiness to that Mountain,
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And the Samaritan Version of the Pentateuch hath plainly falsified the Text of Moses, in Deut. xxvii. 4. by substituting Mount Gerizim instead of Mount Ebal, in order to gain some Honour to this Celebrated Place.
And the Samaritan Version of the Pentateuch hath plainly falsified the Text of Moses, in Deuteronomy xxvii. 4. by substituting Mount Gerizim instead of Mount Ebal, in order to gain Some Honour to this Celebrated Place.
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But notwithstanding all these mighty Pretensions, the Samaritans were perfectly in the wrong. The Ancient Pedigree that they boasted so much of, was wholly false and precarious.
But notwithstanding all these mighty Pretensions, the Samaritans were perfectly in the wrong. The Ancient Pedigree that they boasted so much of, was wholly false and precarious.
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For they were, in reality, only the Successors of some Assyrians, who were planted in the Cities of Samaria by Salmaneser, when he carry'd the Tribe of Ephraim Captive into Assyria ;
For they were, in reality, only the Successors of Some Assyrians, who were planted in the Cities of Samaria by Shalmaneser, when he carried the Tribe of Ephraim Captive into Assyria;
In which, it seems probable, that he may allude to what is said of their Ancestors the Assyrians in the Place before mentioned, 2 King. xvii. 26. ( viz. ).
In which, it seems probable, that he may allude to what is said of their Ancestors the Assyrians in the Place before mentioned, 2 King. xvii. 26. (viz.).
That they worshipped the God of the Land. That is, They blindly paid their Devotion to the God of their New Country, without having any true and real Knowledge of him:
That they worshipped the God of the Land. That is, They blindly paid their Devotion to the God of their New Country, without having any true and real Knowledge of him:
Our Saviour tells this Woman also, That a Time of Reformation was now at hand, when the Worship of God should not be confined either to Jerusalem, or Mount Gerizim ;
Our Saviour tells this Woman also, That a Time of Reformation was now At hand, when the Worship of God should not be confined either to Jerusalem, or Mount Gerizim;
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and that a more pure and Spiritual manner of Worship should be established; one that was not embarrass'd with so vast a number of External Rites and Ceremonies,
and that a more pure and Spiritual manner of Worship should be established; one that was not embarrassed with so vast a number of External Rites and Ceremonies,
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By which Terms, God and Spirit, thus connected together, we understand an Infinite Being, most Wise and Powerful, containing in Himself all possible Perfection, without being subject to any of those Defects and Limitations which we plainly discover in Material Beings.
By which Terms, God and Spirit, thus connected together, we understand an Infinite Being, most Wise and Powerful, containing in Himself all possible Perfection, without being Subject to any of those Defects and Limitations which we plainly discover in Material Beings.
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with Him is Wisdom and Strength, he hath Counsel and Understanding. He made all Things; He stretcheth forth the Heavens alone, and spreadeth abroad the Earth by himself.
with Him is Wisdom and Strength, he hath Counsel and Understanding. He made all Things; He Stretcheth forth the Heavens alone, and spreadeth abroad the Earth by himself.
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This and such like is the Account that the Sacred Scripture gives of God, which is plainly Inconsistent with his being Material or Corporeal: and therefore it calls him in the words of my Text a Spirit, a Divine, most Excellent and Perfect Being, that discovers himself to our Reason and Understanding,
This and such like is the Account that the Sacred Scripture gives of God, which is plainly Inconsistent with his being Material or Corporeal: and Therefore it calls him in the words of my Text a Spirit, a Divine, most Excellent and Perfect Being, that discovers himself to our Reason and Understanding,
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nor cannot be any such thing as a Spirit, (i. e.) Any Incorporeal or Immaterial Being or Substance. And therefore since the Sacred Scripture and Divines do describe the Deity after this absurd and impossible manner, 'tis a good Argument (say they) that there is no such Being at all:
nor cannot be any such thing as a Spirit, (i. e.) Any Incorporeal or Immaterial Being or Substance. And Therefore since the Sacred Scripture and Divines do describe the Deity After this absurd and impossible manner, it's a good Argument (say they) that there is no such Being At all:
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For when Men pretend to Describe God after such a manner as is Nonsensical, Unintelligible and Impossible, (and yet say, that theirs is the only right way of Speaking of him):
For when Men pretend to Describe God After such a manner as is Nonsensical, Unintelligible and Impossible, (and yet say, that theirs is the only right Way of Speaking of him):
And hence we see these Men raise another Great Objection against the Being of a God, viz. That his Nature is so Described as to be Unintelligible and Nonsense, Which I shall now therefore endeavour to Refute.
And hence we see these Men raise Another Great Objection against the Being of a God, viz. That his Nature is so Described as to be Unintelligible and Nonsense, Which I shall now Therefore endeavour to Refute.
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And then, II. Endeavour to Refute what they Advance, and shew how Unreasonable it is to build Atheism and Infidelity on so weak and invalid a Foundation. And,
And then, II Endeavour to Refute what they Advance, and show how Unreasonable it is to built Atheism and Infidelity on so weak and invalid a Foundation. And,
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Mr. Hobbs, that lofty Pretender to Philosophy, declares that to say there is any Immaterial Substance, is not so much an Error, as it is Nonsense; 'tis using an Insignificant word, whereby we conceive nothing but the Sound .
Mr. Hobbs, that lofty Pretender to Philosophy, declares that to say there is any Immaterial Substance, is not so much an Error, as it is Nonsense; it's using an Insignificant word, whereby we conceive nothing but the Found.
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because it brought in, as he saith (tho' falsly, as I shall prove hereafter) the Doctrine or Notion of Separated Essences, and also of Immateriality and Incorporeity ;
Because it brought in, as he Says (though falsely, as I shall prove hereafter) the Doctrine or Notion of Separated Essences, and also of Immateriality and Incorporeity;
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for what is not Corporeal, he saith, is Nothing, and consequently no where. And this he undertakes to prove from a Passage which he seems to have borrowed from Ocellus Lucanus, tho' without naming him;
for what is not Corporeal, he Says, is Nothing, and consequently no where. And this he undertakes to prove from a Passage which he seems to have borrowed from Ocellus Lucanus, though without naming him;
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or else a Ghost or other Idle Phantasm of our Imagination , and a little after he asserts, that to Men that understand the meaning of the words Substance and Incorporeal, they imply a Contradiction;
or Else a Ghost or other Idle Phantasm of our Imagination, and a little After he asserts, that to Men that understand the meaning of the words Substance and Incorporeal, they imply a Contradiction;
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not only because no Man can frame a conception of an Incorporeal Substance, but also because whatever is Incorporeal, must needs want Sense, and Prudence and Pleasure;
not only Because no Man can frame a conception of an Incorporeal Substance, but also Because whatever is Incorporeal, must needs want Sense, and Prudence and Pleasure;
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Sextus Empiricus tells us, that all the Epicureans, and some of the Stoicks, as Basileides in particular, maintained NONLATINALPHABET, that there was nothing Incorporeal or Immaterial .
Sextus Empiricus tells us, that all the Epicureans, and Some of the Stoics, as Basileides in particular, maintained, that there was nothing Incorporeal or Immaterial.
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And the Notion that Mr. Hobbs seems so fond of, and which he would fain set up as his own Discovery, That a Spirit is nothing but a Thin fluid and transparent Body:
And the Notion that Mr. Hobbs seems so found of, and which he would fain Set up as his own Discovery, That a Spirit is nothing but a Thin fluid and transparent Body:
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seems to me to be plainly taken from the NONLATINALPHABET, which Aristotle tells us, was the Definition that some then gave of a Spirit, or the Soul of Man.
seems to me to be plainly taken from the, which Aristotle tells us, was the Definition that Some then gave of a Spirit, or the Soul of Man.
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I shall now proceed to Examine by what Reasons and Arguments they endeavour to support their Assertion, That there is no such thing as any Incorporeal Substance, but that whatever really is, is Body. And here I find their main and chief Argument to be This;
I shall now proceed to Examine by what Reasons and Arguments they endeavour to support their Assertion, That there is no such thing as any Incorporeal Substance, but that whatever really is, is Body. And Here I find their main and chief Argument to be This;
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'tis a perfect contradiction in Terms, and consequently Nonsense and Impossible. This is every where almost the Language of Mr. Hobbs, as I have before observed.
it's a perfect contradiction in Terms, and consequently Nonsense and Impossible. This is every where almost the Language of Mr. Hobbs, as I have before observed.
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The Notion, he tells us, took its rise from the Abuse of abstracted Words, and such-like Metaphysical and Scholastical Terms, which some have fansied as real Entities separated and distinct from the Subject,
The Notion, he tells us, took its rise from the Abuse of abstracted Words, and suchlike Metaphysical and Scholastical Terms, which Some have fancied as real Entities separated and distinct from the Subject,
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and is seen by Night among the Graves, whereas Life is only a Name of Nothing, and the Soul or Mind of Man is in reality Nothing else but the result of Motion in the Organical Parts of his Body .
and is seen by Night among the Graves, whereas Life is only a Name of Nothing, and the Soul or Mind of Man is in reality Nothing Else but the result of Motion in the Organical Parts of his Body.
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from whence he concludes, that there can be no Substance but what is corporeal, because Body is an Essential Property of his one only Substance, the Divine Nature.
from whence he concludes, that there can be no Substance but what is corporeal, Because Body is an Essential Property of his one only Substance, the Divine Nature.
1. That 'tis a very precarious and groundless way of arguing, to deny the Existence of any thing only from our particular Apprehensions and Conceptions not being able to master it.
1. That it's a very precarious and groundless Way of arguing, to deny the Existence of any thing only from our particular Apprehensions and Conceptions not being able to master it.
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These Gentlemen pretend that they cannot conceive or have any Idea of an Incorporeal Substance. But yet they think, I suppose, that they have a clear Idaea and Conception of Body.
These Gentlemen pretend that they cannot conceive or have any Idea of an Incorporeal Substance. But yet they think, I suppose, that they have a clear Idaea and Conception of Body.
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For as one hath well observed, ( Mr. Lock in his Essay of Humane Understanding, Book 2. c. 23.) if we carefully examine our Idea of Substance, we shall find that it is a kind of complex one, consisting as it were of several Idea's coexisting together:
For as one hath well observed, (Mr. Lock in his Essay of Humane Understanding, Book 2. c. 23.) if we carefully examine our Idea of Substance, we shall find that it is a kind of complex one, consisting as it were of several Idea's coexisting together:
and inquire in our Mind what is that Support, Substratum or Substance, in which the Accidents of Yellowness, great Specifick Weight, and strange Ductility under the Hammer do inhere;
and inquire in our Mind what is that Support, Substratum or Substance, in which the Accidents of Yellowness, great Specific Weight, and strange Ductility under the Hammer do inhere;
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Shall we not find our selves put to it how to conceive, or to have a clear Idea of this? If we should say that the subject of these Properties are the solid extended Parts;
Shall we not find our selves put to it how to conceive, or to have a clear Idea of this? If we should say that the Subject of these Properties Are the solid extended Parts;
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for our Mind will be inquisitive agen what is the Support or Subject of that Extension and Impenetrability. We may say, indeed, that 'tis the Substance it self:
for our Mind will be inquisitive again what is the Support or Subject of that Extension and Impenetrability. We may say, indeed, that it's the Substance it self:
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For as from considering the Properties peculiar to that Body, we were satisfied that they must be inherent in something, tho' how or in what, we have no clear Idea;
For as from considering the Properties peculiar to that Body, we were satisfied that they must be inherent in something, though how or in what, we have no clear Idea;
so when we consider Life, Cogitation and Spontaneous Motion in our Soul, we know very well that those more real Properties must have something also for their Support,
so when we Consider Life, Cogitation and Spontaneous Motion in our Soul, we know very well that those more real Properties must have something also for their Support,
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For Cogitation, Life, and Spontaneous Action, are Properties undoubtedly of as real a Nature as great Intensive Weight, Yellowness and Ductility can possibly be.
For Cogitation, Life, and Spontaneous Actium, Are Properties undoubtedly of as real a Nature as great Intensive Weight, Yellowness and Ductility can possibly be.
And as we cannot but conclude both these to be real Substances, so we cannot also but conceive them as Natures absolutely distinct and different from each other,
And as we cannot but conclude both these to be real Substances, so we cannot also but conceive them as Nature's absolutely distinct and different from each other,
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for we can never imagine that Gold can be ever brought to think, reason or move it self spontaneously, any more than we can conceive a Soul or Mind to be yellow, heavy or ductile. That is, we have quite different Idea's of each of them,
for we can never imagine that Gold can be ever brought to think, reason or move it self spontaneously, any more than we can conceive a Soul or Mind to be yellow, heavy or ductile. That is, we have quite different Idea's of each of them,
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and so engaged and enslaved to a peculiar sett of Notions, which advance and support that way of acting and proceeding which they take delight in, that a great many things may appear Unconceivable and Impossible to them, which shall be far from being so to others, whose Minds are free, and more enured to thinking.
and so engaged and enslaved to a peculiar Set of Notions, which advance and support that Way of acting and proceeding which they take delight in, that a great many things may appear Unconceivable and Impossible to them, which shall be Far from being so to Others, whose Minds Are free, and more enured to thinking.
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Should you tell a Man, who is a Stranger to Geometry and Astronomy, of the many admirable and surprizing Truths that can certainly be demonstrated from the Principles of those Noble Sciences, he would boldly pronounce them Impossible;
Should you tell a Man, who is a Stranger to Geometry and Astronomy, of the many admirable and surprising Truths that can Certainly be demonstrated from the Principles of those Noble Sciences, he would boldly pronounce them Impossible;
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And there are many Persons in the World, on whom the clearest and strongest Method of Reasoning that ever was, will make no manner of impression at all,
And there Are many Persons in the World, on whom the Clearest and Strongest Method of Reasoning that ever was, will make no manner of impression At all,
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and who have so subjected their Minds to their Senses, that they seldom reflect on any thing beyond them, are apt to say they cannot comprehend a thinking thing;
and who have so subjected their Minds to their Senses, that they seldom reflect on any thing beyond them, Are apt to say they cannot comprehend a thinking thing;
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and saith, that the Mind of Man is nothing but Motion in the Organical Parts of his Body, may easily be infatuated so far as to assert that there is no other Substance but Body, and that a Spirit or Incorporeal Being, is a Nonsensical, Contradictory and Impossible Notion.
and Says, that the Mind of Man is nothing but Motion in the Organical Parts of his Body, may Easily be infatuated so Far as to assert that there is no other Substance but Body, and that a Spirit or Incorporeal Being, is a Nonsensical, Contradictory and Impossible Notion.
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While Others, who can raise their Minds a little higher, and who can penetrate farther into things, will be fully satisfied that such Philosophy is Nonsense and Impossibility. As indeed some Persons, in all Ages of the World, of which we have any Account, have ever been. For,
While Others, who can raise their Minds a little higher, and who can penetrate farther into things, will be Fully satisfied that such Philosophy is Nonsense and Impossibility. As indeed Some Persons, in all Ages of the World, of which we have any Account, have ever been. For,
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and that the Deity was of an Incorporeal or Spiritual Nature, we have the united Suffrages of all the Ancient Writers that are preserved down to our time.
and that the Deity was of an Incorporeal or Spiritual Nature, we have the united Suffrages of all the Ancient Writers that Are preserved down to our time.
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Now this Mind they all distinguished plainly from Matter, and looked upon it as a much more Noble Principle than 'twas possible to conceive Matter to be. Lactantius acquaints of Pythagoras .
Now this Mind they all distinguished plainly from Matter, and looked upon it as a much more Noble Principle than 'twas possible to conceive Matter to be. Lactantius acquaints of Pythagoras.
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thereby plainly distinguishing it from Matter, the Parts of which, he, who was as Sextus Empericus calls him NONLATINALPHABET knew very well to be promiscuously blended and mixed togethere very where.
thereby plainly distinguishing it from Matter, the Parts of which, he, who was as Sextus Emperor calls him knew very well to be promiscuously blended and mixed together very where.
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in opposition to Matter, which is a Passive one, and this is agreeable to what the Poets say of Spiritus intus alit; mens agitat molem, &c. We are told likewise by Sextus, That Xenophanes held NONLATINALPHABET, That there is but One God, and he Incorporeal.
in opposition to Matter, which is a Passive one, and this is agreeable to what the Poets say of Spiritus intus alit; Mens agitat molem, etc. We Are told likewise by Sextus, That Xenophanes held, That there is but One God, and he Incorporeal.
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and without any thing that is passible, NONLATINALPHABET. And in another place he asserts, NONLATINALPHABET. That 'tis impossible Matter alone can be the sole Principle of all things .
and without any thing that is passable,. And in Another place he asserts,. That it's impossible Matter alone can be the sole Principle of all things.
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and the latter always either NONLATINALPHABET or NONLATINALPHABET, immaterial or intelligible ; and he saith, That certain intelligible and incorporeal Forms, are the true and first Substance;
and the latter always either or, immaterial or intelligible; and he Says, That certain intelligible and incorporeal Forms, Are the true and First Substance;
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And Aristotle concludes his Book of Physicks with affirming that 'tis impossible the first Mover (or God) can have any Magnitude; but he must needs be devoid of Parts, and Indivisible.
And Aristotle concludes his Book of Physics with affirming that it's impossible the First Mover (or God) can have any Magnitude; but he must needs be devoid of Parts, and Indivisible.
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Now by these Passages, and many others that might easily be produced, it appears very plain that the most Ancient Writers had a good clear Notion of God,
Now by these Passages, and many Others that might Easily be produced, it appears very plain that the most Ancient Writers had a good clear Notion of God,
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That is, they distinguished it to be of a pure passive Nature, and which was acted and determined only by Impulse from without it, or distinct from it;
That is, they distinguished it to be of a pure passive Nature, and which was acted and determined only by Impulse from without it, or distinct from it;
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they knew very well that there was also besides it, some Active Thing, something that was the Cause of Motion and Action in the Universe. For, as Plutarch well observes, NONLATINALPHABET, NONLATINALPHABET.
they knew very well that there was also beside it, Some Active Thing, something that was the Cause of Motion and Actium in the Universe. For, as Plutarch well observes,,.
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If to this you add what Aristotle, and some others, said of it, that it was also capable of all Forms, Figures and Modifications, you have then the whole that ever they thought Matter could do or be.
If to this you add what Aristotle, and Some Others, said of it, that it was also capable of all Forms, Figures and Modifications, you have then the Whole that ever they Thought Matter could do or be.
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Now from hence 'tis exceeding clear that they could not, as indeed we find actually they did not, think Matter or Body the only Substance in the World;
Now from hence it's exceeding clear that they could not, as indeed we find actually they did not, think Matter or Body the only Substance in the World;
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There were indeed some even then, as I have before shewed, who being wholly immersed in Matter themselves, did assert that there was nothing else but Body in the World. Such were Leucippus and Democritus ;
There were indeed Some even then, as I have before showed, who being wholly immersed in Matter themselves, did assert that there was nothing Else but Body in the World. Such were Leucippus and Democritus;
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For it doth most clearly follow from the Principles of the True Atomical or Corpuscular Philosophy, that there must be some other Substance, distinct from, and more Noble than Matter;
For it does most clearly follow from the Principles of the True Atomical or Corpuscular Philosophy, that there must be Some other Substance, distinct from, and more Noble than Matter;
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because some, who seem not so throughly to understand it, have of late reckoned the Mechanical Philosophy among the Causes of the growth of Atheism and Infidelity.
Because Some, who seem not so thoroughly to understand it, have of late reckoned the Mechanical Philosophy among the Causes of the growth of Atheism and Infidelity.
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It is very much to the Purpose, that the Ancient Atomists before Democritus and Leucippus, did plainly assert and maintain the Doctrine of Incorporeal Substances,
It is very much to the Purpose, that the Ancient Atomists before Democritus and Leucippus, did plainly assert and maintain the Doctrine of Incorporeal Substances,
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and therefore those confident Modern Writers, who say that the Ancients never had any Notion of an Immaterial Being, betray equally their Ignorance with their Assurance:
and Therefore those confident Modern Writers, who say that the Ancients never had any Notion of an Immaterial Being, betray equally their Ignorance with their Assurance:
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To the latter, they ascribed Cogitation, Life, Sensation, and the Power of Motion, which they plainly saw did belong to this, and could not do so to the other. And these Two, they made the Two Great Principles or General Heads of Being in the Universe,
To the latter, they ascribed Cogitation, Life, Sensation, and the Power of Motion, which they plainly saw did belong to this, and could not do so to the other. And these Two, they made the Two Great Principles or General Heads of Being in the Universe,
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but only the Parts of the Body differently modified, disposed and agitated, and therefore they held, that when any Body received a new Form or Quality differing from what it had before, there was no new Entity produced, any more than an old one destroyed;
but only the Parts of the Body differently modified, disposed and agitated, and Therefore they held, that when any Body received a new From or Quality differing from what it had before, there was no new Entity produced, any more than an old one destroyed;
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which they did not (as the Modern Atheists do) advance at all in Opposition to a Creative and Almighty Power's producing all things at first from Nothing;
which they did not (as the Modern Atheists do) advance At all in Opposition to a Creative and Almighty Power's producing all things At First from Nothing;
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And thus when it is rightly considered and throughly understood, the Atomical or Mechanical Philosophy is so far from being any way instrumental to the leading Men into Atheism, that there is none other that doth so truly distinguish between Matter and Incorporeal Beings;
And thus when it is rightly considered and thoroughly understood, the Atomical or Mechanical Philosophy is so Far from being any Way instrumental to the leading Men into Atheism, that there is none other that does so truly distinguish between Matter and Incorporeal Beings;
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But as this was what the True Atomists never could think possible; so it is really involved with the most monstrous Absurdities that ever any Opinion was:
But as this was what the True Atomists never could think possible; so it is really involved with the most monstrous Absurdities that ever any Opinion was:
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and which therefore ought not to be charged on the Philosophy it self, but only on that Dark, Unintelligible and Inconsistent System of it, which the Ignorant Atheists have Compiled;
and which Therefore ought not to be charged on the Philosophy it self, but only on that Dark, Unintelligible and Inconsistent System of it, which the Ignorant Atheists have Compiled;
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Tho' (God be thanked) they do in this Point so far fail of Success, that nothing can be clearer than that 'tis utterly impossible to account for any first Cause of things,
Though (God be thanked) they do in this Point so Far fail of Success, that nothing can be clearer than that it's utterly impossible to account for any First Cause of things,
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I Have already shewn the Meaning and Import of these Words, and what we understand by God's being a Spirit. I have shewn you also the Atheist's Objections against the Immaterial Nature of God,
I Have already shown the Meaning and Import of these Words, and what we understand by God's being a Spirit. I have shown you also the Atheist's Objections against the Immaterial Nature of God,
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1. That 'tis a precarious and unfair way of Arguing against the Existence of any thing, only because our particular Apprehensions and Conceptions cannot master it:
1. That it's a precarious and unfair Way of Arguing against the Existence of any thing, only Because our particular Apprehensions and Conceptions cannot master it:
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And that it will not follow, That there is no such thing as an Incorporeal Substance, on the Account only of some Mens declaring that they cannot conceive how any such thing can be.
And that it will not follow, That there is no such thing as an Incorporeal Substance, on the Account only of Some Men's declaring that they cannot conceive how any such thing can be.
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2. I have plainly proved, That the Notion of Incorporeal Substances hath all along been believed and received by many Knowing and Judicious Men amongst the most Ancient Writers and Philosophers;
2. I have plainly proved, That the Notion of Incorporeal Substances hath all along been believed and received by many Knowing and Judicious Men among the most Ancient Writers and Philosophers;
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and consequently that it can neither be Nonsence and Impossible, nor of so late an Original as the perverted Philosophy of Aristotle: both which the Atheists are pleased to assert.
and consequently that it can neither be Nonsense and Impossible, nor of so late an Original as the perverted Philosophy of Aristotle: both which the Atheists Are pleased to assert.
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whereby we distinguish it from Spirit, which is a Thinking Substance without Corporeal Extension, or without having Partes extra Partes. For if this be not the Notion which our Adversaries have of it, as well as we;
whereby we distinguish it from Spirit, which is a Thinking Substance without Corporeal Extension, or without having Parts extra Parts. For if this be not the Notion which our Adversaries have of it, as well as we;
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And if they have not a clear and distinct Idea of Matter or Body, how come they so boldly to say that Matter and Substance are all one? how can they distinguish the Idea's of Body and Spirit so plainly,
And if they have not a clear and distinct Idea of Matter or Body, how come they so boldly to say that Matter and Substance Are all one? how can they distinguish the Idea's of Body and Spirit so plainly,
cc cs pns32 vhb xx dt j cc j n1 pp-f n1 cc n1, q-crq vvb pns32 av av-j pc-acp vvi d n1 cc n1 vbr av-d crd? q-crq vmb pns32 vvi dt n2 pp-f n1 cc n1 av av-j,
as to be sure there can be no such thing as an Incorporeal Substance, but that it implies a Contradiction? Unless they fully know what Matter or Body is, there may be Millions of Varieties and Degrees of Immaterial Substances;
as to be sure there can be no such thing as an Incorporeal Substance, but that it Implies a Contradiction? Unless they Fully know what Matter or Body is, there may be Millions of Varieties and Degrees of Immaterial Substances;
And from thence undertake to maintain, That nothing is more absurd and unaccountable than their Assertion, That there is no other Substance but Matter or Body in the World. For,
And from thence undertake to maintain, That nothing is more absurd and unaccountable than their Assertion, That there is no other Substance but Matter or Body in the World. For,
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First, Had there been nothing else but Matter in the World from Eternity (and if there be nothing else now, there never was any thing else) I cannot possibly see how these Gentlemen can account for Motion, or shew us how Matter came first to be moved.
First, Had there been nothing Else but Matter in the World from Eternity (and if there be nothing Else now, there never was any thing Else) I cannot possibly see how these Gentlemen can account for Motion, or show us how Matter Come First to be moved.
ord, vhd a-acp vbn pix av cc-acp n1 p-acp dt n1 p-acp n1 (cc cs pc-acp vbb pix av av, a-acp av-x vbds d n1 av) pns11 vmbx av-j vvi c-crq d n2 vmb vvi p-acp n1, cc vvb pno12 c-crq n1 vvd ord pc-acp vbi vvn.
But how came this Motion into Matter at first? and which way did Matter attain this Divine Activity, or God-like Energy? Here they must assert one of these three things, either, 1. That Motion came into Matter from something without it, and distinct from it.
But how Come this Motion into Matter At First? and which Way did Matter attain this Divine Activity, or Godlike Energy? Here they must assert one of these three things, either, 1. That Motion Come into Matter from something without it, and distinct from it.
p-acp q-crq vvd d n1 p-acp n1 p-acp ord? cc r-crq n1 vdd n1 vvi d j-jn n1, cc j n1? av pns32 vmb vvb pi pp-f d crd n2, av-d, crd cst n1 vvd p-acp n1 p-acp pi p-acp pn31, cc j p-acp pn31.
And one would think no Man can be so senseless as to maintain the last, viz. That Motion came into Matter without any Cause at all, and that it was Chance only that first produced it;
And one would think no Man can be so senseless as to maintain the last, viz. That Motion Come into Matter without any Cause At all, and that it was Chance only that First produced it;
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or Particle of Matter, that is once at rest, may move by Chance only, or may Chance to move of it self, though there be nothing to cause its Motion, deserve no serious Refutation,
or Particle of Matter, that is once At rest, may move by Chance only, or may Chance to move of it self, though there be nothing to cause its Motion, deserve no serious Refutation,
But yet 'tis what hardly any Man would have publish'd in Print, but one that concludes a Body must needs move of it self, only because he can't see with his Eyes the Cause or Origin of its Motion.
But yet it's what hardly any Man would have published in Print, but one that concludes a Body must needs move of it self, only Because he can't see with his Eyes the Cause or Origin of its Motion.
p-acp av pn31|vbz q-crq av d n1 vmd vhi vvn p-acp n1, cc-acp pi cst vvz dt n1 vmb av vvi pp-f pn31 n1, av-j c-acp pns31 vmb|pn31 vvb p-acp po31 n2 dt n1 cc n1 pp-f po31 n1.
A little Consideration would have satisfied him also, that Winds may be produced in the Atmosphere, by the Air's being moved some way, by Heat, Compression,
A little Consideration would have satisfied him also, that Winds may be produced in the Atmosphere, by the Air's being moved Some Way, by Heat, Compression,
had he understood that the Agitation of any Fluid will keep the small Particles of any heavier Matter mixed with it from descending to the bottom of it,
had he understood that the Agitation of any Fluid will keep the small Particles of any Heavier Matter mixed with it from descending to the bottom of it,
and had he not forgotten that this was the case here, (the Air being so agitated by the Motion of Sifting) he would not, sure, have been so silly as to have brought these as Instances of Spontaneous Motion in Matter.
and had he not forgotten that this was the case Here, (the Air being so agitated by the Motion of Sifting) he would not, sure, have been so silly as to have brought these as Instances of Spontaneous Motion in Matter.
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For Aristotle upbraids some, in his time, with introducing Motion into Matter, without any Cause, or without supposing any Principle whence it should proceed.
For Aristotle upbraids Some, in his time, with introducing Motion into Matter, without any Cause, or without supposing any Principle whence it should proceed.
p-acp np1 vvz d, p-acp po31 n1, p-acp vvg n1 p-acp n1, p-acp d n1, cc p-acp vvg d n1 c-crq pn31 vmd vvi.
When I look on any Body, or consider any determinate quantity of Matter, I can conceive that 'tis a Substance that is impenetrably extended, divisible, and moveable;
When I look on any Body, or Consider any determinate quantity of Matter, I can conceive that it's a Substance that is impenetrably extended, divisible, and movable;
c-crq pns11 vvb p-acp d n1, cc vvb d j n1 pp-f n1, pns11 vmb vvi d pn31|vbz dt n1 cst vbz av-j vvn, j, cc j;
Thus, for Instance, take a Particle of Matter, or any Body whatever, and move it as fast or as slow as you please, place it where or how you please, separate it from other Particles or Bodies, or combine it with them;
Thus, for Instance, take a Particle of Matter, or any Body whatever, and move it as fast or as slow as you please, place it where or how you please, separate it from other Particles or Bodies, or combine it with them;
av, p-acp n1, vvb dt n1 pp-f n1, cc d n1 r-crq, cc vvi pn31 a-acp av-j cc p-acp j c-acp pn22 vvb, vvb pn31 c-crq cc c-crq pn22 vvb, vvb pn31 p-acp j-jn n2 cc n2, cc vvb pn31 p-acp pno32;
If there be nothing else but Matter and Motion in the Universe, which way will they account for the Deity? they dare not say Matter alone without Motion can be God;
If there be nothing Else but Matter and Motion in the Universe, which Way will they account for the Deity? they Dare not say Matter alone without Motion can be God;
will barely combining some, or all of them, together make a Deity of them? Can it ever enter into the Heart of Man to conceive that barely collecting together a parcel of roving Particles of Matter, such as agitated Dust,
will barely combining Some, or all of them, together make a Deity of them? Can it ever enter into the Heart of Man to conceive that barely collecting together a parcel of roving Particles of Matter, such as agitated Dust,
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and Goodness? when there was nothing like this before in any of the Atoms themselves? Certainly, Men that can assert such monstrous Opinions as these, do not think as other People do;
and goodness? when there was nothing like this before in any of the Atoms themselves? Certainly, Men that can assert such monstrous Opinions as these, do not think as other People do;
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These certainly labour under the Disease mentioned by Epictetus, of NONLATINALPHABET, a stony Insensibility or Deadness of Understanding, by which they are besotted and stupified in their Intellectuals;
These Certainly labour under the Disease mentioned by Epictetus, of, a stony Insensibility or Deadness of Understanding, by which they Are besotted and Stupified in their Intellectuals;
any Origin of, or Reason for that Wisdom and Regularity, that harmonious Relation and Aptitude of one part of the Creation to another, which is so very conspicuous in all things;
any Origin of, or Reason for that Wisdom and Regularity, that harmonious Relation and Aptitude of one part of the Creation to Another, which is so very conspicuous in all things;
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And if we farther examine our own Mind, and consult our own Reason, we shall find that we cannot possibly conceive how thinking, Wisdom, Consciousness,
And if we farther examine our own Mind, and consult our own Reason, we shall find that we cannot possibly conceive how thinking, Wisdom, Consciousness,
cc cs pns12 av-jc vvi po12 d n1, cc vvi po12 d n1, pns12 vmb vvi cst pns12 vmbx av-j vvi c-crq vvg, n1, n1,
Was there ever any one that seriously believed a Particle of Matter was any Wiser or had any more Understanding for being moved than it was before when it lay still? for let it be never so briskly agitated, is it not still Body? there is no other Idea ariseth from hence,
Was there ever any one that seriously believed a Particle of Matter was any Wiser or had any more Understanding for being moved than it was before when it lay still? for let it be never so briskly agitated, is it not still Body? there is no other Idea arises from hence,
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but only that it changeth its place, and is united successively to several parts of space, that it will move such other Particles of Matter as 'tis capable of,
but only that it changes its place, and is united successively to several parts of Molle, that it will move such other Particles of Matter as it's capable of,
but what is this to Thought and Consciousness? Did ever any one but a stupid Corporealist imagine that a Particle of Matter by being moved, was made Intelligent? and that its travelling from place to place, made it understand all things in its way? and did any one ever think that the Knowledge of such a rambling Atom encreased in Proportion to the velocity of its Motion? Yes, doubtless!
but what is this to Thought and Consciousness? Did ever any one but a stupid Corporealist imagine that a Particle of Matter by being moved, was made Intelligent? and that its traveling from place to place, made it understand all things in its Way? and did any one ever think that the Knowledge of such a rambling Atom increased in Proportion to the velocity of its Motion? Yes, doubtless!
cc-acp q-crq vbz d p-acp vvd cc n1? vdd av d pi p-acp dt j n1 vvb cst dt n1 pp-f n1 p-acp vbg vvn, vbds vvn j? cc cst po31 vvg p-acp n1 p-acp n1, vvd pn31 vvi d n2 p-acp po31 n1? cc vdd d crd av vvb d dt n1 pp-f d dt j-vvg n1 vvd p-acp n1 p-acp dt n1 pp-f po31 n1? uh, av-j!
so neither can we suppose that a Body composed of many of them, can acquire any such thing barely on the Account of the Motion or Agitation of its Parts,
so neither can we suppose that a Body composed of many of them, can acquire any such thing barely on the Account of the Motion or Agitation of its Parts,
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For after all the various Positions, Configurations, and Combinations of Matter, is it not Matter still? will rarefying or subtilizing of Matter change its Nature and Essential Properties? A Rare Body is nothing but a contexture of fine and subtile Particles, which being separated farther asunder than is usual, are also perhaps more briskly agitated and moved.
For After all the various Positions, Configurations, and Combinations of Matter, is it not Matter still? will rarefying or subtilizing of Matter change its Nature and Essential Properties? A Rare Body is nothing but a contexture of fine and subtle Particles, which being separated farther asunder than is usual, Are also perhaps more briskly agitated and moved.
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and give them Cogitation and Knowledge when they had no such thing singly and before? will adding, subtracting, multiplying or dividing of Numbers, make them any thing else more Noble than what they were before? will not the Summs, Remainders, Products, or Quotients be still Figures and Numbers like the first Digits, out of which these do by Combination or various Positions arise? and is it not just so with Matter? will a Particle of it be made any more Wise and Intelligent,
and give them Cogitation and Knowledge when they had no such thing singly and before? will adding, Subtracting, multiplying or dividing of Numbers, make them any thing Else more Noble than what they were before? will not the Sums, Remainders, Products, or Quotients be still Figures and Numbers like the First Digits, out of which these do by Combination or various Positions arise? and is it not just so with Matter? will a Particle of it be made any more Wise and Intelligent,
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or Four Millions of these be more ingenious than a Body or Lump that is as big as them all? and will moving a few Atoms a good distance from each other, Separate them into Knowledge,
or Four Millions of these be more ingenious than a Body or Lump that is as big as them all? and will moving a few Atoms a good distance from each other, Separate them into Knowledge,
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And yet these, and such like Absurdities, must be the Natural Consequences of supposing Matter and Motion alone capable of thinking, that Matter can be rarified into a Deity,
And yet these, and such like Absurdities, must be the Natural Consequences of supposing Matter and Motion alone capable of thinking, that Matter can be rarified into a Deity,
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For notwithstanding those Excellent Demonstrations that many Learned Men amongst us have established, that Matter and Motion cannot possibly produce Cogitation, Consciousness, Understanding and Liberty of Will:
For notwithstanding those Excellent Demonstrations that many Learned Men among us have established, that Matter and Motion cannot possibly produce Cogitation, Consciousness, Understanding and Liberty of Will:
p-acp a-acp d j n2 cst d j n2 p-acp pno12 vhb vvn, cst n1 cc n1 vmbx av-j vvi n1, n1, n1 cc n1 pp-f n1:
tho' they are not in themselves Sentient and Intelligent, are yet the active Principle of Life and Motion, of Sense and Understanding in Man and Beast;
though they Are not in themselves Sentient and Intelligent, Are yet the active Principle of Life and Motion, of Sense and Understanding in Man and Beast;
cs pns32 vbr xx p-acp px32 j cc j, vbr av dt j n1 pp-f n1 cc n1, pp-f n1 cc n1 p-acp n1 cc n1;
Now by this 'tis plain that he supposes Cogitation, Understanding, Consciousness and Liberty, and all the Faculties of the Soul of Man to be nothing but the result of some peculiar Motions in a Fitly organized Body.
Now by this it's plain that he supposes Cogitation, Understanding, Consciousness and Liberty, and all the Faculties of the Soul of Man to be nothing but the result of Some peculiar Motions in a Fitly organized Body.
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tho' they cannot tell what a Clock it is themselves, yet they can by means of the Spring which they actuate, do that and many other things that the Movement shall be fitted for:
though they cannot tell what a Clock it is themselves, yet they can by means of the Spring which they actuate, do that and many other things that the Movement shall be fitted for:
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but yet I would fain beg these Corporealists clearly to explain, how Self-Consciousness, Reflection, and Liberty of Action can possibly be accounted for by this Hypothesis.
but yet I would fain beg these Corporealists clearly to explain, how Self-Consciousness, Reflection, and Liberty of Actium can possibly be accounted for by this Hypothesis.
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For whatever is performed by meer Matter and Motion must needs be necessary in every step and degree of its course, be the way of acting in the Engine never so curious,
For whatever is performed by mere Matter and Motion must needs be necessary in every step and degree of its course, be the Way of acting in the Engine never so curious,
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nor for a Cogitative and Reasoning Power, according to this way of explicating the Operations of the Humane Soul. For in the Animal Spirits they grant there is no such thing;
nor for a Cogitative and Reasoning Power, according to this Way of explicating the Operations of the Humane Soul. For in the Animal Spirits they grant there is no such thing;
If therefore you enquire of them, wherein they place this Cogitation, Self-Consciousness and Liberty; they will tell you 'tis in the Man, 'tis in the whole ;
If Therefore you inquire of them, wherein they place this Cogitation, Self-Consciousness and Liberty; they will tell you it's in the Man, it's in the Whole;
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that Cogitation should arise from Senseless and Unthinking Atoms, and that Knowledge and Consciousness of its own Operations should come into any Engine by its being finely and curiously contrived,
that Cogitation should arise from Senseless and Unthinking Atoms, and that Knowledge and Consciousness of its own Operations should come into any Engine by its being finely and curiously contrived,
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These Absurdities some other Corporealists clearly perceiving, and being fully convinced that 'tis impossible to account for Cogitation, Consciousness,
These Absurdities Some other Corporealists clearly perceiving, and being Fully convinced that it's impossible to account for Cogitation, Consciousness,
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tho' a very Obscure, Apparatus of Definitions, Axioms, Postulates and Propositions. But it is not calling a thing a Demonstration, that will make it to be so;
though a very Obscure, Apparatus of Definitions, Axioms, Postulates and Propositions. But it is not calling a thing a Demonstration, that will make it to be so;
nor concluding with Quod erat Demonstrandum, that will make every body acquiesce in a Proposition, when it is either perfectly unintelligible or false.
nor concluding with Quod erat Demonstrandum, that will make every body acquiesce in a Proposition, when it is either perfectly unintelligible or false.
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There is no one doubts but 'tis so, in reference to the proper and allowed Affections of Body, Impenetrability and Extension. Every least Particle or Atom of Matter hath these Properties as compleat within it self,
There is no one doubts but it's so, in Referente to the proper and allowed Affections of Body, Impenetrability and Extension. Every least Particle or Atom of Matter hath these Properties as complete within it self,
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And therefore it plainly follows, that either there is no Deity at all, or else that every Particle of Matter must be a God by it self, according to this Hypothesis.
And Therefore it plainly follows, that either there is no Deity At all, or Else that every Particle of Matter must be a God by it self, according to this Hypothesis.
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For if by Substance, he mean only Substance in general, or the Idea that we have of some Substratum, Support or Subject of Inhesion in which we conceive the Properties and Accidents of Real Beings to inhere;
For if by Substance, he mean only Substance in general, or the Idea that we have of Some Substratum, Support or Subject of Inhesion in which we conceive the Properties and Accidents of Real Beings to inhere;
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'Tis plain, this is only a Metaphysical Notion, only a general Word or Term that serves to denote our conception of something in a Being that doth not depend upon the Properties of it, nor inhere in them, but they upon and in it. But we can have no Notion of Substance existing without any Properties, any more than of Properties without it. If therefore he mean that God is such a Substance as this, that God is the Term or Idea of Substance in general, he makes the Deity nothing at all but a meer Name, a meer Ens Rationis, or Creature of the Brain only;
It's plain, this is only a Metaphysical Notion, only a general Word or Term that serves to denote our conception of something in a Being that does not depend upon the Properties of it, nor inhere in them, but they upon and in it. But we can have no Notion of Substance existing without any Properties, any more than of Properties without it. If Therefore he mean that God is such a Substance as this, that God is the Term or Idea of Substance in general, he makes the Deity nothing At all but a mere Name, a mere Ens Rationis, or Creature of the Brain only;
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But if by there being but one only Substance, which he saith is God, Spinoza means, that the Deity is the whole Mass of Beings or of Matter in the Universe,
But if by there being but one only Substance, which he Says is God, Spinoza means, that the Deity is the Whole Mass of Beings or of Matter in the Universe,
And if every Particle of Matter have this Infinite Perfection, the whole Mass of these, Collectively considered, will be by no means One God, or One Being, Infinitely Perfect, but a Swarm of Innumerable Deities, every one of which will be Personally distinct from each other,
And if every Particle of Matter have this Infinite Perfection, the Whole Mass of these, Collectively considered, will be by no means One God, or One Being, Infinitely Perfect, but a Swarm of Innumerable Deities, every one of which will be Personally distinct from each other,
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and is divisible, and divided from all others, as our Reason and our Senses do every day inform us, is a flight of Metaphysicks above my Understanding,
and is divisible, and divided from all Others, as our Reason and our Senses do every day inform us, is a flight of Metaphysics above my Understanding,
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as 'tis variously formed, figured, moved and disposed so as to produce any Natural Effect. And this, I doubt not but some of these Corporealists very well understand;
as it's variously formed, figured, moved and disposed so as to produce any Natural Effect. And this, I doubt not but Some of these Corporealists very well understand;
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For then they know very well, that there can be nothing but NONLATINALPHABET in Nature, such a Physical Necessity as will perfectly exclude all Freedom and Liberty of Will amongst Men,
For then they know very well, that there can be nothing but in Nature, such a Physical Necessity as will perfectly exclude all Freedom and Liberty of Will among Men,
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and consequently destroy all Notions of, and Distinctions between Good and Evil. They don't care to say plainly there is no God, that looks a little too bare-faced:
and consequently destroy all Notions of, and Distinctions between Good and Evil. They don't care to say plainly there is no God, that looks a little too barefaced:
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and deprives both Him and us of the Noble Principle of Freedom of Will: and then they know that there can be no such things as Rewards and Punishments proportionate to Mens Actions;
and deprives both Him and us of the Noble Principle of Freedom of Will: and then they know that there can be no such things as Rewards and Punishments proportionate to Men's Actions;
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For if this were not the case, what Reason can be given why Men should be such zealous Sticklers for a Corporeal Deity? Why should they still, in spite of Sense, Reason and Philosophy, maintain, That there can be no such thing as an Incorporeal or Immaterial Substance? Is it purely out of a devout and holy Desire to understand the Divine Nature more clearly, in order to speak of him more properly, to adore him more religiously,
For if this were not the case, what Reason can be given why Men should be such zealous Sticklers for a Corporeal Deity? Why should they still, in spite of Sense, Reason and Philosophy, maintain, That there can be no such thing as an Incorporeal or Immaterial Substance? Is it purely out of a devout and holy Desire to understand the Divine Nature more clearly, in order to speak of him more properly, to adore him more religiously,
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and cast off his Holy Word, and reject and despise his Revealed Will? Is not a Corporeal Deity (according to their Notion) truly a Being endowed with all possible Perfections.
and cast off his Holy Word, and reject and despise his Revealed Will? Is not a Corporeal Deity (according to their Notion) truly a Being endowed with all possible Perfections.
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Is not He the First Cause, Maker and Preserver of all Things? and consequently is not He as fit and worthy to be worshipped as well as a Spiritual One? and cannot such a Deity acquaint his Creatures how he will be worshipped and served? cannot He Reward them for so doing,
Is not He the First Cause, Maker and Preserver of all Things? and consequently is not He as fit and worthy to be worshipped as well as a Spiritual One? and cannot such a Deity acquaint his Creatures how he will be worshipped and served? cannot He Reward them for so doing,
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then there is something more than bare Speculation in the case, and there must be some substantial Reason why Deists and Antiscripturists are always Corporealists.
then there is something more than bore Speculation in the case, and there must be Some substantial Reason why Deists and Antiscripturists Are always Corporealists.
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the God of the Corporealists is not the True Deity, whatever they may pretend, but a blind, stupid, senseless Idol, that hath nothing but the Name of God wickedly applied to it.
the God of the Corporealists is not the True Deity, whatever they may pretend, but a blind, stupid, senseless Idol, that hath nothing but the Name of God wickedly applied to it.
'Tis only Nature or a Plastick Power in Nature, the whole mass of, or some sine, subtile and active Parts of Matter in rapid Motion, without any Understanding, Wisdom, or Design, without liberty of Will or freedom of Action ;
It's only Nature or a Plastic Power in Nature, the Whole mass of, or Some sine, subtle and active Parts of Matter in rapid Motion, without any Understanding, Wisdom, or Design, without liberty of Will or freedom of Actium;
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Their God is NONLATINALPHABET, and NONLATINALPHABET, as Herodotus speaks, he is the Servant of Necessity, and cannot possibly himself avoid the destined fate.
Their God is, and, as Herodotus speaks, he is the Servant of Necessity, and cannot possibly himself avoid the destined fate.
for all things flowing from him by an inevitable Necessity , or being Parts of Him, as Spinoza asserts, they must be under the same Necessity with the Deity,
for all things flowing from him by an inevitable Necessity, or being Parts of Him, as Spinoza asserts, they must be under the same Necessity with the Deity,
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A while after this, he asserts Man to be a meer Machine, and saith, that 'tis only those who are Ignorant of Causes that say he was thus finely formed by any Art or Design ;
A while After this, he asserts Man to be a mere Machine, and Says, that it's only those who Are Ignorant of Causes that say he was thus finely formed by any Art or Design;
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JEREM. ix. 24. Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, who exercise loving kindness, judgment and righteousness in the earth:
JEREMIAH. ix. 24. Let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord, who exercise loving kindness, judgement and righteousness in the earth:
But as Pride is Folly in the general, so it apparently discovers itself in this respect, That those Men are usually most Vain, who have the least Reason to be so,
But as Pride is Folly in the general, so it apparently discovers itself in this respect, That those Men Are usually most Vain, who have the least Reason to be so,
Wisdom indeed, and Judgment, Learning and Parts, Wit and Penetration, and all the Nobler Endowments of our Minds, are things of the greatest intrinsick Worth and Value,
Wisdom indeed, and Judgement, Learning and Parts, Wit and Penetration, and all the Nobler Endowments of our Minds, Are things of the greatest intrinsic Worth and Valve,
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for we have in reality no just ground to value our selves for even this, when we consider that the best of us have it but in a very slender Proportion;
for we have in reality no just ground to valve our selves for even this, when we Consider that the best of us have it but in a very slender Proportion;
Their being raised something above the common level, instead of lessening and shortening in their Eyes the Statures of other Men, encreases their Prospect of a Boundless Field of Knowledge all around them;
Their being raised something above the Common level, instead of lessening and shortening in their Eyes the Statures of other Men, increases their Prospect of a Boundless Field of Knowledge all around them;
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Another great Vanity there is also in Pride, which is, That Men are frequently conceited and Proud of those things, which they have the least share of,
another great Vanity there is also in Pride, which is, That Men Are frequently conceited and Proud of those things, which they have the least share of,
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and would they but seriously make use of those Means that God hath graciously given Mankind, in order to attain a sufficient Knowledge of his Nature and Perfections;
and would they but seriously make use of those Means that God hath graciously given Mankind, in order to attain a sufficient Knowledge of his Nature and Perfections;
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as would sufficiently Reward their Pains and Endeavours. And this we may glory in; this Knowledge will be the most noble and honourable that our Capacities can attain unto;
as would sufficiently Reward their Pains and Endeavours. And this we may glory in; this Knowledge will be the most noble and honourable that our Capacities can attain unto;
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For here we have an Object the greatest and most perfect that can be, the more we know of which, the more we shall exalt and perfect our selves. Here are no empty Speculations;
For Here we have an Object the greatest and most perfect that can be, the more we know of which, the more we shall exalt and perfect our selves. Here Are no empty Speculations;
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Let him therefore that glorieth, glory in this, that he understandeth and knoweth God, that He is the Lord, who exerciseth loving kindness, judgment and righteousness in the earth,
Let him Therefore that Glorieth, glory in this, that he understands and Knoweth God, that He is the Lord, who Exerciseth loving kindness, judgement and righteousness in the earth,
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In which words, there are these two Things chiefly considerable: I. A Supposition that God is capable of being known to us by his Attributes. II. An Account of some of those Attributes which he exerciseth in the Earth, and in which he delights.
In which words, there Are these two Things chiefly considerable: I A Supposition that God is capable of being known to us by his Attributes. II an Account of Some of those Attributes which he Exerciseth in the Earth, and in which he delights.
Under which Two Heads, I shall, in pursuance of my general Design, endeavour to Answer those Objections that Atheistical Men have brought against the Attributes and Perfections of the Divine Nature.
Under which Two Heads, I shall, in pursuance of my general Design, endeavour to Answer those Objections that Atheistical Men have brought against the Attributes and Perfections of the Divine Nature.
He that glorieth, let him glory in this, that he understandeth and knoweth God, that he is the Lord, who exerciseth loving kindness, judgment and righteousness in the earth.
He that Glorieth, let him glory in this, that he understands and Knoweth God, that he is the Lord, who Exerciseth loving kindness, judgement and righteousness in the earth.
God would not command us to understand him by his Attributes of Goodness, Mercy and Justice, which he continually exerciseth in the Earth, if it were impossible for us to attain to it:
God would not command us to understand him by his Attributes of goodness, Mercy and justice, which he continually Exerciseth in the Earth, if it were impossible for us to attain to it:
and from the certain Knowledge that we have of these, we may be effectually assured of the Existence of some first Cause, some Supream Being in whom all these Attributes and Perfections must inhere.
and from the certain Knowledge that we have of these, we may be effectually assured of the Existence of Some First Cause, Some Supreme Being in whom all these Attributes and Perfections must inhere.
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but according to those Attributes or Properties of his which relate to Mankind, which the Hebrews call Middôth, i.e. those Measures or Dimensions of Him which are proportionable to our Understandings and Capacities.
but according to those Attributes or Properties of his which relate to Mankind, which the Hebrews call Middôth, i.e. those Measures or Dimensions of Him which Are proportionable to our Understandings and Capacities.
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Non Deum melius Intelligimus quam per ea quoe negamus nos Intelligere, saith Vaninus . Again, Deum nuuis tam plenè indicatum intelligimus Vocibus, quàm iis quoe Ignorantiam nostram proetendunt.
Non God Better Intelligimus quam per ea who negamus nos Intelligere, Says Vaninus. Again, God nuuis tam plenè indicatum intelligimus Vocibus, quàm iis who Ignorantiam nostram proetendunt.
We can have, saith Mr. Hobbs, no Conception of the Deity, and consequently all his Attributes signifie only our Inability and Defect of Power to conceive any thing concerning Him,
We can have, Says Mr. Hobbs, no Conception of the Deity, and consequently all his Attributes signify only our Inability and Defect of Power to conceive any thing Concerning Him,
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but they that venture to reason of his Nature from these Attributes of honour, losing their Vnderstanding in the very first Attempt, fall from one Inconvenience to another without End and Number,
but they that venture to reason of his Nature from these Attributes of honour, losing their Understanding in the very First Attempt, fallen from one Inconvenience to Another without End and Number,
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In which he agrees as he useth to do, exactly with Sextus Empiricus; who tells us that the Sceptick is in the right for asserting Gods according to the Laws and Custom of his Country;
In which he agrees as he uses to do, exactly with Sextus Empiricus; who tells us that the Sceptic is in the right for asserting God's according to the Laws and Custom of his Country;
and in paying them that veneration and worship which on the same account becomes due to them, will not venture to determine any thing Philosophically about them .
and in paying them that veneration and worship which on the same account becomes due to them, will not venture to determine any thing Philosophically about them.
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yet in Fact they were Atheists, and had no true Belief of any such Being. For a Deity without the Attributes of Understanding and Wisdom, without Ends or Design ;
yet in Fact they were Atheists, and had no true Belief of any such Being. For a Deity without the Attributes of Understanding and Wisdom, without Ends or Design;
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To assert therefore that the Attributes of God are not discoverable by Reason, nor agreeable to Philosophical Truth, but may be declared to be any thing which the Soveraign Power pleases to make them;
To assert Therefore that the Attributes of God Are not discoverable by Reason, nor agreeable to Philosophical Truth, but may be declared to be any thing which the Sovereign Power Pleases to make them;
He saith, we must not say of Him that he is Finite, that he hath figure Parts or Totality, that he is here or there, that he moveth or resteth, or that we can conceive or know any thing of him;
He Says, we must not say of Him that he is Finite, that he hath figure Parts or Totality, that he is Here or there, that he moves or rests, or that we can conceive or know any thing of him;
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And yet to say that he is an Immaterial Substance, that he is an Infinite and Eternal Spirit, is, he saith, Nonsense, and what destroys and contradicts it self.
And yet to say that he is an Immaterial Substance, that he is an Infinite and Eternal Spirit, is, he Says, Nonsense, and what Destroys and contradicts it self.
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For they make him either nothing but the Soul of the World, Universal Matter, or Natura Naturata, a God that is an absolutely necessary Agent, without any Rectitude in his Will;
For they make him either nothing but the Soul of the World, Universal Matter, or Nature Naturata, a God that is an absolutely necessary Agent, without any Rectitude in his Will;
It appears very plain that we may have if we will, and some Persons, as I have shew'd , have always had, a very clear Notion or Idea of the Attributes and Perfections of such a Being;
It appears very plain that we may have if we will, and Some Persons, as I have showed, have always had, a very clear Notion or Idea of the Attributes and Perfections of such a Being;
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For in order to gain good and true Notions of these, we ought to take our Rise from those Perfections and Excellencies which we find in the Creatures, and especially in our selves.
For in order to gain good and true Notions of these, we ought to take our Rise from those Perfections and Excellencies which we find in the Creatures, and especially in our selves.
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But to proceed with our Deduction of the Divine Attributes from the Excellencies and Perfections which we find in our selves. 1. If in the first place we consider Being, and the high Perfections that do belong to it;
But to proceed with our Deduction of the Divine Attributes from the Excellencies and Perfections which we find in our selves. 1. If in the First place we Consider Being, and the high Perfections that do belong to it;
Now the highest Perfections belonging unto Being, we find to be these two: 1. That it shall have an underivable and necessary Existence, always be, and never cease, die, terminate or be extinct ;
Now the highest Perfections belonging unto Being, we find to be these two: 1. That it shall have an underivable and necessary Existence, always be, and never cease, die, terminate or be extinct;
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and, 2. That it be Great and Ample as to its Extent, in opposition to Littleness or Scantyness, and to being Limited, Circumscribed, Bounded or Restrained by any Other Thing.
and, 2. That it be Great and Ample as to its Extent, in opposition to Littleness or Scantiness, and to being Limited, Circumscribed, Bounded or Restrained by any Other Thing.
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And if we attribute these two Perfections to God, thence will plainly Arise his Eternity, and his Immensity or Omnipresence. For what cannot possibly cease to be,
And if we attribute these two Perfections to God, thence will plainly Arise his Eternity, and his Immensity or Omnipresence. For what cannot possibly cease to be,
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but hath necessary Existence included in its Nature, is Eternal. And what cannot be any way Limited, Circumscribed or Restrained, must needs be Boundless and Immense, and present every where.
but hath necessary Existence included in its Nature, is Eternal. And what cannot be any Way Limited, Circumscribed or Restrained, must needs be Boundless and Immense, and present every where.
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and Swearing usually by the Immortal Gods. Tully saith, Deum nisi Sempiternum Intelligere quî possumus? How can we conceive the Deity any otherwise than to be an Eternal Being.
and Swearing usually by the Immortal God's Tully Says, God nisi Sempiternum Intelligere quî possumus? How can we conceive the Deity any otherwise than to be an Eternal Being.
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and particularly, Lib. 2. de Coelo. And so as to Immensity or Omnipresence, tho' he, indeed, cannot tell the manner how a Spirit or Immaterial Substance permeates Matter,
and particularly, Lib. 2. de Coelo. And so as to Immensity or Omnipresence, though he, indeed, cannot tell the manner how a Spirit or Immaterial Substance permeates Matter,
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Nor would, I believe, any free and unprejudiced Mind have recourse either to the Notion of God's being Universal Matter or Infinite Space, in order to solve His Immensity or Omnipresence. For the former, he would see, necessarily makes the Deity materially divisible, into Parts actually separated from each other;
Nor would, I believe, any free and unprejudiced Mind have recourse either to the Notion of God's being Universal Matter or Infinite Molle, in order to solve His Immensity or Omnipresence. For the former, he would see, necessarily makes the Deity materially divisible, into Parts actually separated from each other;
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or to and fro, without hindrance or impediment from any Medium. Which how it should, any more than the former account for the Energetical Power, Wisdom, Justice and Goodness of the Divine Nature, (the noblest Perfections he can have any Idea of) 'twould be as impossible for him to conceive,
or to and from, without hindrance or impediment from any Medium. Which how it should, any more than the former account for the Energetical Power, Wisdom, justice and goodness of the Divine Nature, (the Noblest Perfections he can have any Idea of) 'twould be as impossible for him to conceive,
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And he cites it as the Opinion of Thales Milesius; Deorum omnia esse Plena, De Legib. lib. 2. which Virgil also affirms expresly, — Jovis omnia plena. And again, Deum nam { que } ire per omnes Terras tractus { que } maris, coelum { que } profundum, Georg. lib. 4. And Seneca tells us, That God is ubi { que } & omnibus proesto .
And he cites it as the Opinion of Thales Milesius; Gods omnia esse Plena, De Legib lib. 2. which Virgil also affirms expressly, — Jovis omnia plena. And again, God nam { que } ire per omnes Terras tractus { que } maris, coelum { que } profundum, George lib. 4. And Senecca tells us, That God is ubi { que } & omnibus proesto.
And in another place , Quocun { que } te flexeris, ibi Deum videbis Occurrentem tibi, nihil ab illo vacat, Opus suum ipse Implet. 2. If we consider Life ;
And in Another place, Quocun { que } te flexeris, There God You will see Occurrentem tibi, nihil ab illo vacat, Opus suum ipse Implet. 2. If we Consider Life;
Another Perfection which we find in our selves, we must needs conclude that this is in the Deity too, who is the great Author and Fountain of Life, in the highest Degree and Proportion imaginable.
another Perfection which we find in our selves, we must needs conclude that this is in the Deity too, who is the great Author and Fountain of Life, in the highest Degree and Proportion imaginable.
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as Simplicius calls it, NONLATINALPHABET, a whole entire or perfect Power, that hath all the Power of Nature at His Command, can be unable to perform whatever is possible to be done? that is, whatever is agreeable to,
as Simplicius calls it,, a Whole entire or perfect Power, that hath all the Power of Nature At His Command, can be unable to perform whatever is possible to be done? that is, whatever is agreeable to,
and consistent with, the other Attributes of the Divine Nature? And if so, must not then such a Being be own'd to be Almighty or Omnipotent? From whence we see another great Attribute doth plainly arise.
and consistent with, the other Attributes of the Divine Nature? And if so, must not then such a Being be owned to be Almighty or Omnipotent? From whence we see Another great Attribute does plainly arise.
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as appears from Homer in many places, who speaking of God, says, NONLATINALPHABET. The same thing also we have in the Fragments of Linus, long before Him.
as appears from Homer in many places, who speaking of God, Says,. The same thing also we have in the Fragments of Linus, long before Him.
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For we cannot conceive this Life or Activity, this Almighty Power that is in God, can ever cease, decay or determine, any more than it can have had a beginning,
For we cannot conceive this Life or Activity, this Almighty Power that is in God, can ever cease, decay or determine, any more than it can have had a beginning,
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I take this now in the general, for that Power or Faculty whereby any Being is capable of taking Pleasure or feeling Pain. And such a Sensibility, or something Analogous to it, we cannot but think God must have in the most exquisite Perfection,
I take this now in the general, for that Power or Faculty whereby any Being is capable of taking Pleasure or feeling Pain. And such a Sensibility, or something Analogous to it, we cannot but think God must have in the most exquisite Perfection,
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And tho', indeed, we ought to think that the Infinite Perfection of his Nature secures him from all Possibility of feeling Pain, (since nothing can contradict his Will, run counter to his Desires,
And though, indeed, we ought to think that the Infinite Perfection of his Nature secures him from all Possibility of feeling Pain, (since nothing can contradict his Will, run counter to his Desires,
for no doubt we ought to conclude, That the Deity both knows every thing according to its Nature, and also understands its Usefulness and Subservience to any End, Design or Purpose whatsoever.
for no doubt we ought to conclude, That the Deity both knows every thing according to its Nature, and also understands its Usefulness and Subservience to any End, Design or Purpose whatsoever.
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And therefore it was as stupidly or impiously said by Mr. Hobbs, That there can be no such thing as Knowledge in God, and that he can have no Ends. For I cannot imagine there can one so grossly Ignorant and Foolish be found among Mankind, who doth really believe there can be an ignorant or a foolish God ;
And Therefore it was as stupidly or impiously said by Mr. Hobbs, That there can be not such thing as Knowledge in God, and that he can have no Ends. For I cannot imagine there can one so grossly Ignorant and Foolish be found among Mankind, who does really believe there can be an ignorant or a foolish God;
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A Man must be a long while conversant with Atheistical and Sceptical Philosophy, before he can grow so dull as not to perceive the force and Power of the Psalmists Logick and reasoning in Psal. 94. v. 8, 9, &c. and he must be very Studiously brutish and Learnedly foolish, before he can think that he that planted the Ear, should not be able to hear himself;
A Man must be a long while conversant with Atheistical and Sceptical Philosophy, before he can grow so dull as not to perceive the force and Power of the Psalmists Logic and reasoning in Psalm 94. v. 8, 9, etc. and he must be very Studiously brutish and Learnedly foolish, before he can think that he that planted the Ear, should not be able to hear himself;
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because that Faculty being in us nothing but a Tumult of Mind, raised by External Things that press the Organical Parts of our Bodies , there can be no such thing in God.
Because that Faculty being in us nothing but a Tumult of Mind, raised by External Things that press the Organical Parts of our Bodies, there can be not such thing in God.
But, methinks, 'tis very hardly done of Him, to determine the Deity to be Corporeal ▪ and yet to assign Him none of these Material Organs in order to make him an Intelligent Being. Why should not the same Matter which is able to form the Mechanick Understanding of so great a Philosopher, be capable of being modified as Intelligently in the Divine Nature? Must the Deity have the worst and most stupid Body of All others? Into what abominable Absurdities will such Principles as these lead a Man!
But, methinks, it's very hardly done of Him, to determine the Deity to be Corporeal ▪ and yet to assign Him none of these Material Organs in order to make him an Intelligent Being. Why should not the same Matter which is able to from the Mechanic Understanding of so great a Philosopher, be capable of being modified as Intelligently in the Divine Nature? Must the Deity have the worst and most stupid Body of All Others? Into what abominable Absurdities will such Principles as these led a Man!
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and no doubt an Infinite and Immaterial Mind, needs not any Material Organs to convey Knowledge to him, in whom all the Treasures of Wisdom and Knowledge do Inhabit,
and no doubt an Infinite and Immaterial Mind, needs not any Material Organs to convey Knowledge to him, in whom all the Treasures of Wisdom and Knowledge doe Inhabit,
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And as to the Wisdom of God, Tully deduces it after the same manner as we now have done, by attributing the Excellencies of the Creature to the Deity in the Highest Perfection.
And as to the Wisdom of God, Tully deduces it After the same manner as we now have done, by attributing the Excellencies of the Creature to the Deity in the Highest Perfection.
And by this means we shall find that God must be Just and Righteous in all his Proceedings, and that he always executeth Justice and Righteousness in the Earth, and delights in these things.
And by this means we shall find that God must be Just and Righteous in all his Proceedings, and that he always Executeth justice and Righteousness in the Earth, and delights in these things.
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Our Adversaries, indeed, do assert, That there is no such thing as any distinction between Good and Evil, Just and Vnjust, that can be taken from any common Rule, or from the Objects themselves;
Our Adversaries, indeed, do assert, That there is no such thing as any distinction between Good and Evil, Just and Unjust, that can be taken from any Common Rule, or from the Objects themselves;
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and making Him to Act only according to the Arbitrary Dictates of Irresistible Power, gives us the Notion of a Devil instead of a Deity, of an absolute Tyrant, instead of a righteous Governour of the World;
and making Him to Act only according to the Arbitrary Dictates of Irresistible Power, gives us the Notion of a devil instead of a Deity, of an absolute Tyrant, instead of a righteous Governor of the World;
and is directly contrary to the Sober and Considerate Sentiments of all Mankind , in whose Minds a plain Distinction between Good and Evil is founded,
and is directly contrary to the Sobrium and Considerate Sentiments of all Mankind, in whose Minds a plain Distinction between Good and Evil is founded,
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and who can never be brought without doing great violence to themselves, to assert that the Deity is not guided in all things by the Eternal Rules of Truth and Justice,
and who can never be brought without doing great violence to themselves, to assert that the Deity is not guided in all things by the Eternal Rules of Truth and justice,
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but that God, who is NONLATINALPHABET, who possesseth and sustaineth all things, cannot make use of any indirect Means to procure himself Happiness, or to stave off Misery;
but that God, who is, who Possesses and sustaineth all things, cannot make use of any indirect Means to procure himself Happiness, or to stave off Misery;
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since the Perfection of his Nature gives him all the one, and secures him from all the other. And they which certainly never believe that God will do any Action, that they do not think suitable to be done by a good and just Man;
since the Perfection of his Nature gives him all the one, and secures him from all the other. And they which Certainly never believe that God will do any Actium, that they do not think suitable to be done by a good and just Man;
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But will on just Grounds conclude, That whatever Excellence or Perfections they can any way discover to be in a Good Man, must needs be in the highest Proportion in God,
But will on just Grounds conclude, That whatever Excellence or Perfections they can any Way discover to be in a Good Man, must needs be in the highest Proportion in God,
and consequently conclude, that they can have no such weak and precarious Foundation as the Order of the Civil Power, and the Will of the Supream Magistrate.
and consequently conclude, that they can have no such weak and precarious Foundation as the Order of the Civil Power, and the Will of the Supreme Magistrate.
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JEREM. ix. 24. Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, who exercise loving kindness, judgment and righteousness in the earth:
JEREMIAH. ix. 24. Let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord, who exercise loving kindness, judgement and righteousness in the earth:
IN these Words, as I have already shewed, there are these two Things considerable: I. A Supposition that God is capable of being known to us by his Attributes. II. An Account of some of those Attributes which he exerciseth in the Earth, and in which he delights.
IN these Words, as I have already showed, there Are these two Things considerable: I A Supposition that God is capable of being known to us by his Attributes. II an Account of Some of those Attributes which he Exerciseth in the Earth, and in which he delights.
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as well as all other Excellencies and Perfections which we can discover in the Creatures, must of necessity be in the Divine Nature in the greatest Perfection;
as well as all other Excellencies and Perfections which we can discover in the Creatures, must of necessity be in the Divine Nature in the greatest Perfection;
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But that which I judge will be more proper to be done now, as being agreeable to my Design of Answering the Atheistical Objections in their Natural Order, will be from hence to Remove two Great Barrs to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men have here placed in the Way.
But that which I judge will be more proper to be done now, as being agreeable to my Design of Answering the Atheistical Objections in their Natural Order, will be from hence to Remove two Great Bars to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men have Here placed in the Way.
For when you upbraid them with a Disbelief of Revelation, they will say, that 'tis enough for any Man to live up to the Principles of Natural Religion,
For when you upbraid them with a Disbelief of Revelation, they will say, that it's enough for any Man to live up to the Principles of Natural Religion,
And in another Place, he tells us, Postquam homines sibi persuaserunt, omnia quae fiunt, propter ipsos fieri, id in unaquà { que } re praecipuum judicare debuerunt, quod ipsis, utilissimum;
And in Another Place, he tells us, Postquam homines sibi persuaserunt, omnia Quae Fluent, propter ipsos fieri, id in unaquà { que } re praecipuum judicare debuerunt, quod Ipse, utilissimum;
because naturally there is no Property, but every one hath a Right to every thing ; And therefore he defines Justice to be only keeping of a Covenant .
Because naturally there is no Property, but every one hath a Right to every thing; And Therefore he defines justice to be only keeping of a Covenant.
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And this Doctrine the Translator of Philostratus is so fond of, that, tho' he be sometimes very desirous of being thought an Original, yet he Transcribes this entirely from Mr. Hobbs ;
And this Doctrine the Translator of Philostratus is so found of, that, though he be sometime very desirous of being Thought an Original, yet he Transcribes this entirely from Mr. Hobbs;
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For he tells us, Lib. 2. De Rep. p. 358. That there were a sort of Men who maintained, That by Nature Men have a boundless Liberty to act as they please,
For he tells us, Lib. 2. De Rep. p. 358. That there were a sort of Men who maintained, That by Nature Men have a boundless Liberty to act as they please,
For he that hath once swallowed down this abominable Tenet, will, as some of the lately mentioned Writers discover themselves to do, believe nothing of the Deity,
For he that hath once swallowed down this abominable Tenet, will, as Some of the lately mentioned Writers discover themselves to do, believe nothing of the Deity,
Either a Being that makes his Will his Law, and who is not guided in his Actions or Dispensations, by the Dictates of Reason nor by any Rules of Justice and Goodness:
Either a Being that makes his Will his Law, and who is not guided in his Actions or Dispensations, by the Dictates of Reason nor by any Rules of justice and goodness:
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and fully to Refute this Dangerous Objection against all Religion, and indeed against the Good and Welfare of all Governments, and all Civil Societies:
and Fully to Refute this Dangerous Objection against all Religion, and indeed against the Good and Welfare of all Governments, and all Civil Societies:
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it plainly follows, that the Nature of Good and Evil, is perfectly precarious, and will be as various and changeable as the different Humours and Inclinations of Mankind can make it.
it plainly follows, that the Nature of Good and Evil, is perfectly precarious, and will be as various and changeable as the different Humours and Inclinations of Mankind can make it.
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Nay, allowing also this Apparent Good to be a very precarious Thing, and to depend very much on the different Humours, Tempers and Inclinations of Mankind;
Nay, allowing also this Apparent Good to be a very precarious Thing, and to depend very much on the different Humours, Tempers and Inclinations of Mankind;
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for the Point in dispute is not whether such an Essential and Immutable Difference as this now spoken of, be discernible in all the Actions of Mankind;
for the Point in dispute is not whither such an Essential and Immutable Difference as this now spoken of, be discernible in all the Actions of Mankind;
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but whether there be not some such Actions, as do plainly discover themselves to the Unprejudiced Judgment of any Rational Man, to be Good and Evil in their own Natures, antecedent to the Obligation of any Human Laws.
but whither there be not Some such Actions, as doe plainly discover themselves to the Unprejudiced Judgement of any Rational Man, to be Good and Evil in their own Nature's, antecedent to the Obligation of any Human Laws.
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As also, whether we have not all the reason in the World to believe that those Actions, which the Mind of Man can thus discover to be Morally and Essentially Good, are agreeable to the Will of God, and directed by it:
As also, whither we have not all the reason in the World to believe that those Actions, which the Mind of Man can thus discover to be Morally and Essentially Good, Are agreeable to the Will of God, and directed by it:
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Now all this supposed and granted, as I think none of it can be denied, it will plainly follow, that all such Actions as do Universally approve themselves to the Reason of Mankind,
Now all this supposed and granted, as I think none of it can be denied, it will plainly follow, that all such Actions as doe Universally approve themselves to the Reason of Mankind,
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and such as when duly examined and considered, do constantly and uniformly tend towards, and promote the Happiness of Man, considered as to his whole Nature,
and such as when duly examined and considered, do constantly and uniformly tend towards, and promote the Happiness of Man, considered as to his Whole Nature,
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for whatsoever is universally Approved, is universally Good: to call a thing Good being nothing else but to declare its conducibility to that end it was designed for.
for whatsoever is universally Approved, is universally Good: to call a thing Good being nothing Else but to declare its conducibility to that end it was designed for.
2. That there are some Things and Actions which the Free and Unprejudiced Reason of all Mankind, cannot but acknowledge to be Comely, Lovely, and Good in their own Natures as soon as ever it considers them,
2. That there Are Some Things and Actions which the Free and Unprejudiced Reason of all Mankind, cannot but acknowledge to be Comely, Lovely, and Good in their own Nature's as soon as ever it considers them,
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and who have no Notion or Idea of Moral Good and Evil: But when we consider that these Accounts come originally only from a few Navigators, who probably did not stay long enough at those Places to acquaint themselves with the Language of the Natives,
and who have no Notion or Idea of Moral Good and Evil: But when we Consider that these Accounts come originally only from a few Navigators, who probably did not stay long enough At those Places to acquaint themselves with the Language of the Natives,
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And moreover, when we have had later and more accurate Accounts of some of those Places, which do plainly disprove the former Assertions, we have good reason, I think, to suspend our assent to them.
And moreover, when we have had later and more accurate Accounts of Some of those Places, which do plainly disprove the former Assertions, we have good reason, I think, to suspend our assent to them.
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And then as to their Notions of Good and Evil, it will not follow that they account Stealth and Murder as good and comely things as Justice and Mercy, only because these Relators had some of those Acts committed on them.
And then as to their Notions of Good and Evil, it will not follow that they account Stealth and Murder as good and comely things as justice and Mercy, only Because these Relators had Some of those Acts committed on them.
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and therefore why the Poor Indians may not return some such Actions upon their Enemies and Invaders, without being supposed to be quite Ignorant of the Difference between Good and Evil, I confess, I do not see.
and Therefore why the Poor Indians may not return Some such Actions upon their Enemies and Invaders, without being supposed to be quite Ignorant of the Difference between Good and Evil, I confess, I do not see.
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But after all, suppose the Fact true, as I do really believe it is not, That there is any Nation of Men so Stupid as to be quite devoid of any Notion of a God,
But After all, suppose the Fact true, as I do really believe it is not, That there is any nation of Men so Stupid as to be quite devoid of any Notion of a God,
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Will not a General Rule stand its Ground tho' there be a few Exceptions against it? Will Men take their Measures to judge of Human Nature only from the Monstrosities of it, from the worst and most stupid Parts of Mankind? Men may as well argue that all Mankind are devoid of Arms or Hands,
Will not a General Rule stand its Ground though there be a few Exceptions against it? Will Men take their Measures to judge of Human Nature only from the Monstrosities of it, from the worst and most stupid Parts of Mankind? Men may as well argue that all Mankind Are devoid of Arms or Hands,
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And yet Men may even as justly make any of these absurd Inferences, as to say, there is in the Minds of Men no Power to distinguish a Natural Difference between Good and Evil, only because there are some Stupid and Barbarous People, among whom no such thing can be discovered.
And yet Men may even as justly make any of these absurd Inferences, as to say, there is in the Minds of Men no Power to distinguish a Natural Difference between Good and Evil, only Because there Are Some Stupid and Barbarous People, among whom no such thing can be discovered.
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For my part, I do most heartily believe, that 'tis impossible for a Rational and Thinking Mind, acting as such, to be insensible of the Difference between Moral Good and Evil:
For my part, I do most heartily believe, that it's impossible for a Rational and Thinking Mind, acting as such, to be insensible of the Difference between Moral Good and Evil:
I do not think that the Instances produced by a late Ingenious Writer, of some wild People's exposing their Sick and Aged Parents to die by the Severities of Wind and Weather,
I do not think that the Instances produced by a late Ingenious Writer, of Some wild People's exposing their Sick and Aged Parents to die by the Severities of Wind and Weather,
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nor of others who eat their own Children, are of force to prove that there is really and naturally no difference between Good and Evil, any more than I will believe that he cited those Passages with a design to make the World think so;
nor of Others who eat their own Children, Are of force to prove that there is really and naturally no difference between Good and Evil, any more than I will believe that he cited those Passages with a Design to make the World think so;
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A Practical Principle, of the Truth and Power of which a Man may be demonstratively assured, may yet be over-born in some Respects by other Opinions which Ignorance and Superstition may have set up in a Man's Mind.
A Practical Principle, of the Truth and Power of which a Man may be demonstratively assured, may yet be overborne in Some Respects by other Opinions which Ignorance and Superstition may have Set up in a Man's Mind.
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and that it is an Indifferent thing whether he observe them or not? Ought I to conclude, that because I have read of a King that Sacrificed his Son to Moloch, that therefore he believed it as good and reasonable a thing to burn his Children alive,
and that it is an Indifferent thing whither he observe them or not? Ought I to conclude, that Because I have read of a King that Sacrificed his Son to Moloch, that Therefore he believed it as good and reasonable a thing to burn his Children alive,
as to preserve, take care of them, and give them a good Education? Certainly, 'twould be a fairer and more reasonable Inference, to conclude that his Reason and Natural Affection was over-power'd by his Idolatrous and Superstitious Opinion;
as to preserve, take care of them, and give them a good Education? Certainly, 'twould be a Fairer and more reasonable Inference, to conclude that his Reason and Natural Affection was overpowered by his Idolatrous and Superstitious Opinion;
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And so in the Cases abovementioned, one may well enough believe that those Barbarous and Inhumane Wretches that Starved their Parents and Eat their Children;
And so in the Cases abovementioned, one may well enough believe that those Barbarous and Inhumane Wretches that Starved their Parents and Eat their Children;
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For this way (as he observes ▪) 'tis easie to imagine how Men, may come to worship the Idols of their own Minds, grow fond of Notions they have been long acquainted with there,
For this Way (as he observes ▪) it's easy to imagine how Men, may come to worship the Idols of their own Minds, grow found of Notions they have been long acquainted with there,
and stamp the Characters of Divinity upon Absurdities and Errors, &c. p. 26. So that I cannot see any Consequence at all, in asserting the Non-existence of Moral Good and Evil, from a few Barbarous and Ignorant Wretches doing some Actions that bear hard on the Rules of Morality:
and stamp the Characters of Divinity upon Absurdities and Errors, etc. p. 26. So that I cannot see any Consequence At all, in asserting the Nonexistence of Moral Good and Evil, from a few Barbarous and Ignorant Wretches doing Some Actions that bear hard on the Rules of Morality:
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For any one in the World that doth but understand the meaning of the Terms in any of the lately mentioned Moral Propositions, will be demonstratively assured of the Truth of them:
For any one in the World that does but understand the meaning of the Terms in any of the lately mentioned Moral Propositions, will be demonstratively assured of the Truth of them:
And he will see as clearly that God is to be worshipped, that Parents are to be honoured, and in a word, that we ought to do to others as we would be done unto, as he assents to the Truth of such Axioms as these:
And he will see as clearly that God is to be worshipped, that Parents Are to be honoured, and in a word, that we ought to do to Others as we would be done unto, as he assents to the Truth of such Axioms as these:
For the Reason why all Mankind allow these as first Principles, is because their Truth is so very Apparent and Evident, that they approve themselves to our Reason at first sight.
For the Reason why all Mankind allow these as First Principles, is Because their Truth is so very Apparent and Evident, that they approve themselves to our Reason At First sighed.
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And would no more have been denied or disputed than the others are, had they not been Rules of Practice, and did they not require something to be done, as well as to be believed. For he that rightly understands what is meant by the words God, and Worship ;
And would no more have been denied or disputed than the Others Are, had they not been Rules of Practice, and did they not require something to be done, as well as to be believed. For he that rightly understands what is meant by the words God, and Worship;
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will see the Necessary connexion between those Terms, or the Truth of this Proposition, God is to be worshipped, as evidently as he that knows what a Whole and a Part is, will see that the Whole must be greater than a Part. And no Proposition in Geometry can be more demonstratively clear,
will see the Necessary connexion between those Terms, or the Truth of this Proposition, God is to be worshipped, as evidently as he that knows what a whole and a Part is, will see that the whole must be greater than a Part. And no Proposition in Geometry can be more demonstratively clear,
insomuch, that as he saith in another place, They are capable of real Certainty as well as Mathematicks Now if the case be so, as most certainly it is;
insomuch, that as he Says in Another place, They Are capable of real Certainty as well as Mathematics Now if the case be so, as most Certainly it is;
it will plainly follow, that Those things that do thus demonstratively approve themselves to the unprejudiced Reason of all Mankind, must be good and lovely in their own Natures,
it will plainly follow, that Those things that do thus demonstratively approve themselves to the unprejudiced Reason of all Mankind, must be good and lovely in their own Nature's,
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And in this plain Distinction between Good and Evil, which our Reason, when duly used, Impowers us thus at first sight to make, is founded that which we call Conscience:
And in this plain Distinction between Good and Evil, which our Reason, when duly used, Impowers us thus At First sighed to make, is founded that which we call Conscience:
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and the latter, Evil. Now one would think, that one need not spend Time to prove that the Practice of Moral Virtue, doth Uniformly and Naturally promote the Happiness of Mankind,
and the latter, Evil. Now one would think, that one need not spend Time to prove that the Practice of Moral Virtue, does Uniformly and Naturally promote the Happiness of Mankind,
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but what hath some particular Good and Advantage to Human Nature, connected with it, as all Vice and Wickedness hath the contrary? Doth not a sincere Veneration for that Supream and Almighty Being, from whom all our Powers and Faculties are derived,
but what hath Some particular Good and Advantage to Human Nature, connected with it, as all Vice and Wickedness hath the contrary? Does not a sincere Veneration for that Supreme and Almighty Being, from whom all our Powers and Faculties Are derived,
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doth not this, I say, bring constant Peace, Comfort and Satisfaction along with it? and prove our greatest Support under any Troubles and Afflictions? And on the other hand, hath not generally speaking he that is guilty of Impiety, Profaneness and Irreligion, dismal Doubts and dire Suspicions in his Mind of impending Punishments,
does not this, I say, bring constant Peace, Comfort and Satisfaction along with it? and prove our greatest Support under any Troubles and Afflictions? And on the other hand, hath not generally speaking he that is guilty of Impiety, Profaneness and Irreligion, dismal Doubts and dire Suspicions in his Mind of impending Punishments,
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and when all the treacherous Enjoyments of this World begin to fail him, and discover themselves to be counterfeit and fictitious? But again, is it not plain to every one, that Truth, Justice and Benevolence, do Naturally and Essentially conduce to the well being and Happiness of Mankind, to the mutual support of Society and Commerce,
and when all the treacherous Enjoyments of this World begin to fail him, and discover themselves to be counterfeit and fictitious? But again, is it not plain to every one, that Truth, justice and Benevolence, do Naturally and Essentially conduce to the well being and Happiness of Mankind, to the mutual support of Society and Commerce,
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and to the Ease, Peace and Quiet of all Governments and Communities? and doth it not as clearly appear on the contrary that breach of Trusts and Compacts, lying and falsifying of Mens Words, Injustice, Oppression,
and to the Ease, Peace and Quiet of all Governments and Communities? and does it not as clearly appear on the contrary that breach of Trusts and Compacts, lying and falsifying of Men's Words, Injustice, Oppression,
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And therefore Mr. Hobbs himself is forced to allow that rational Agents would have recourse to the Enacting of Laws for the due Government and Regulation of Society.
And Therefore Mr. Hobbs himself is forced to allow that rational Agents would have recourse to the Enacting of Laws for the due Government and Regulation of Society.
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But how these Laws should ever come into Peoples Heads, that are supposed to have no manner of Notion of any distinction between Good or Evil, Just or Unjust ;
But how these Laws should ever come into Peoples Heads, that Are supposed to have no manner of Notion of any distinction between Good or Evil, Just or Unjust;
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On the contrary, I think that the Constant and Universal Support, that these Moral Virtues have always had from Human Laws, is a most demonstrative Argument that Men have always thought them Substantially and Morally Good and Excellent in themselves;
On the contrary, I think that the Constant and Universal Support, that these Moral Virtues have always had from Human Laws, is a most demonstrative Argument that Men have always Thought them Substantially and Morally Good and Excellent in themselves;
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and whenever there was a Competition between them, these were to give place to those ; which were properly speaking good in their own Natures, and of Universal and Eternal Obligation;
and whenever there was a Competition between them, these were to give place to those; which were properly speaking good in their own Nature's, and of Universal and Eternal Obligation;
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or against their being Just, Good, Merciful, and Righteous in their Dealings with one another? Against such things, as St. Paul tells us, there is no Law. Nor is it possible for our Adversaries to shew us, that the contrary Immoralities were ever universally thought good and lawful;
or against their being Just, Good, Merciful, and Righteous in their Dealings with one Another? Against such things, as Saint Paul tells us, there is no Law. Nor is it possible for our Adversaries to show us, that the contrary Immoralities were ever universally Thought good and lawful;
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and to guard and preserve us from Evil by a kind of Natural Instinct, which we find in our selves frequently previous to all Reasoning and Consideration.
and to guard and preserve us from Evil by a kind of Natural Instinct, which we find in our selves frequently previous to all Reasoning and Consideration.
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Thus, we perceive a strange Horrour, and very ungrateful Sensations seize upon us immediately, on the sight of a Scene of Misery, or a Spectacle of Cruelty;
Thus, we perceive a strange Horror, and very ungrateful Sensations seize upon us immediately, on the sighed of a Scene of Misery, or a Spectacle of Cruelty;
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and their approving and disapproving the very same things that it doth, is a very convincing Argument that there is an Essential difference between Actions as to their being Good or Evil, and that we have a plain Knowledge of such a distinction.
and their approving and disapproving the very same things that it does, is a very convincing Argument that there is an Essential difference between Actions as to their being Good or Evil, and that we have a plain Knowledge of such a distinction.
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For no doubt God implanted these Passions and Affections in our Natures, and gave them this Turn which we plainly perceive they have, in order to prepare the way for our Reasons more thoroughly assuring us of the Natural Goodness and Excellence of Moral Virtue,
For no doubt God implanted these Passion and Affections in our Nature's, and gave them this Turn which we plainly perceive they have, in order to prepare the Way for our Reasons more thoroughly assuring us of the Natural goodness and Excellence of Moral Virtue,
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and in the mean time, to keep Children and Young Persons, in whom we perceive these Natural Efforts to be very strong, by a kind of Anticipation or Natural Instinct from doing such things as their Reason, freely exercised, will afterwards condemn them for.
and in the mean time, to keep Children and Young Persons, in whom we perceive these Natural Efforts to be very strong, by a kind of Anticipation or Natural Instinct from doing such things as their Reason, freely exercised, will afterwards condemn them for.
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and plainly distinguish one from the other. And they also must Know and Understand that their Perfection and Happiness (though they may differ in some Circumstances from us) doth consist in Acting according to the Eternal Rules of Right Reason and Moral Virtue.
and plainly distinguish one from the other. And they also must Know and Understand that their Perfection and Happiness (though they may differ in Some circumstances from us) does consist in Acting according to the Eternal Rules of Right Reason and Moral Virtue.
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Assuredly therefore this Great Rule of Right Reason that God hath given his Creatures to govern and direct themselves by, is no such uncertain thing, is in no respect Contradictory to it self;
Assuredly Therefore this Great Rule of Right Reason that God hath given his Creatures to govern and Direct themselves by, is no such uncertain thing, is in no respect Contradictory to it self;
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And from hence also we cannot but conclude, that the same Eternal, Constant and Uniform Law of Right Reason and Morality that God hath given as an Universal Guide to all Rational Beings, must also be in Him in the greatest and most exquisite Perfection.
And from hence also we cannot but conclude, that the same Eternal, Constant and Uniform Law of Right Reason and Morality that God hath given as an Universal Guide to all Rational Beings, must also be in Him in the greatest and most exquisite Perfection.
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And that, not only because all Perfections and Excellencies in the Creatures must necessarily be in that First Being from whom they are derived, as I have already proved;
And that, not only Because all Perfections and Excellencies in the Creatures must necessarily be in that First Being from whom they Are derived, as I have already proved;
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'tis plain, Reason is the most ridiculous thing in the World, a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Errour,
it's plain, Reason is the most ridiculous thing in the World, a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Error,
it must needs be that our Reason will direct us to conclude the Deity also guided and directed in all his Proceedings by the Eternal Rules of Right Reason and Truth:
it must needs be that our Reason will Direct us to conclude the Deity also guided and directed in all his Proceedings by the Eternal Rules of Right Reason and Truth:
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for what else can be supposed to be the Result of Irresistible and Extravagant Will, pursuing the most fortuitous Caprichio's of Humour, without any Wisdom, Ends,
for what Else can be supposed to be the Result of Irresistible and Extravagant Will, pursuing the most fortuitous Caprichio's of Humour, without any Wisdom, Ends,
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And of this the Ancient Heathens were so sensible, that they always connected Goodness with the Idea that they had of an Omnipotent Mind's being Supream Lord over all things in the Universe;
And of this the Ancient heathens were so sensible, that they always connected goodness with the Idea that they had of an Omnipotent Mind's being Supreme Lord over all things in the Universe;
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for Mind not guided and directed by Goodness was, according to them, not NONLATINALPHABET but NONLATINALPHABET, mere Folly and Madness, and consequently no true Deity.
for Mind not guided and directed by goodness was, according to them, not but, mere Folly and Madness, and consequently no true Deity.
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God, saith he, can't do evil things, nor will any thing contrary to Nature (or Reason) — for God is not the President or Governour of Irregular or Inordinate Desires;
God, Says he, can't do evil things, nor will any thing contrary to Nature (or Reason) — for God is not the President or Governor of Irregular or Inordinate Desires;
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because several of the old Atheists, as Protagoras, &c. argued against the Existence of a Deity, from the Worlds being so ill Made and Ordered as it is, and from there being so much Evil and Misery among Mankind,
Because several of the old Atheists, as Protagoras, etc. argued against the Existence of a Deity, from the World's being so ill Made and Ordered as it is, and from there being so much Evil and Misery among Mankind,
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if, both the Atheistical Proposers of it, and their Antagonists, had not had a clear Notion that Goodness, Justice and Righteousness are naturally included in the Idea of a God.
if, both the Atheistical Proposers of it, and their Antagonists, had not had a clear Notion that goodness, justice and Righteousness Are naturally included in the Idea of a God.
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and a Power of Liberty and Choice, such a Method of knowing his Will, (the Way that leads to their own Happiness) as that they shall never be Mistaken about it,
and a Power of Liberty and Choice, such a Method of knowing his Will, (the Way that leads to their own Happiness) as that they shall never be Mistaken about it,
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And also that he will make the difference between Good and Evil, and between Virtue and Vice so plain and conspicuous, that no one can miss of the Knowledge of his Duty,
And also that he will make the difference between Good and Evil, and between Virtue and Vice so plain and conspicuous, that no one can miss of the Knowledge of his Duty,
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And all this we see God hath Actually done: and indeed much more; having over and above connected very great Rewards with the Practice of Virtue and Morality.
And all this we see God hath Actually done: and indeed much more; having over and above connected very great Rewards with the Practice of Virtue and Morality.
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And over and above all this, he hath also given us a clear Revelation of his Will in the Holy Scripture, that sure Word of Prophecy and Instruction, whereby we may,
And over and above all this, he hath also given us a clear Revelation of his Will in the Holy Scripture, that sure Word of Prophecy and Instruction, whereby we may,
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and to enable us more perfectly to perform those Things, which the Universal Reason of Mankind approves as Good, Lovely and Advantageous to Human Nature. FINIS.
and to enable us more perfectly to perform those Things, which the Universal Reason of Mankind approves as Good, Lovely and Advantageous to Human Nature. FINIS.
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JEREM. ix. 24. Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, who exercise loving kindness, judgment and righteousness in the earth:
JEREMIAH. ix. 24. Let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord, who exercise loving kindness, judgement and righteousness in the earth:
but from thence took an Occasion to Remove two Great Bars to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men had raised in the Way. Which were These: I.
but from thence took an Occasion to Remove two Great Bars to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men had raised in the Way. Which were These: I.
1. And that this is the Assertion of the Two great Atheistical Writers, is very plain, Mr. Hobbs declares himself to be of the Opinion, That no Man can be free from Necessitation.
1. And that this is the Assertion of the Two great Atheistical Writers, is very plain, Mr. Hobbs declares himself to be of the Opinion, That no Man can be free from Necessitation.
And that therefore, when first a Man hath an Appetite or Will to something, to which immediately before he had no Appetite nor Will, the Cause of his Will is not the Will it self,
And that Therefore, when First a Man hath an Appetite or Will to something, to which immediately before he had no Appetite nor Will, the Cause of his Will is not the Will it self,
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and by this which is said, the Will is also caused by other things whereof it disposeth not, it followeth, that Voluntary Actions have all of them Necessary Causes, and therefore are necessitated.
and by this which is said, the Will is also caused by other things whereof it Disposeth not, it follows, that Voluntary Actions have all of them Necessary Causes, and Therefore Are necessitated.
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This (saith he also) is a certain Truth; that there are Certain and Necessary Causes which make every Man to will what he willeth, Ib. p. 306. And then as to the Deity, I have already more than once taken notice, That Hobbs denies Him any Understanding, Sense, or Knowledge ;
This (Says he also) is a certain Truth; that there Are Certain and Necessary Causes which make every Man to will what he wills, Ib. p. 306. And then as to the Deity, I have already more than once taken notice, That Hobbs Denies Him any Understanding, Sense, or Knowledge;
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And yet on another Occasion, and in another Book, he hath these words, Clarè & distinctè Intelligimus, si ad Nostram naturam attendamus, nos in nostris actionibus esse liberos,
And yet on Another Occasion, and in Another Book, he hath these words, Clarè & distinctè Intelligimus, si ad Nostram naturam Attendamus, nos in nostris actionibus esse Liberos,
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And such an Agent he allows Man to be, and saith he hath proved it too. But how he will reconcile this with his Assertion that no Man can be free from Necessitation, and that all our Actions have necessary Causes, and therefore are necessitated, I cannot imagine.
And such an Agent he allows Man to be, and Says he hath proved it too. But how he will reconcile this with his Assertion that no Man can be free from Necessitation, and that all our Actions have necessary Causes, and Therefore Are necessitated, I cannot imagine.
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And lest any one should misunderstand him so far, as to imagine that he means by this, that God is by the Excellency and Perfection of his Nature, in all his Operations exactly conformable to the Rules of Justice, Goodness and Right Reason ;
And lest any one should misunderstand him so Far, as to imagine that he means by this, that God is by the Excellency and Perfection of his Nature, in all his Operations exactly conformable to the Rules of justice, goodness and Right Reason;
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Qui dicunt Deum omnia sub Ratione Boni agere, Hi aliquid extra Deum videntur ponere, quod à Deo non dependet, ad quod Deus tanquam ad Exemplar in Operando attendit, vel ad quod, tanquam ad certum scopum collimat:
Qui dicunt God omnia sub Ration Boni agere, Him Aliquid extra God videntur ponere, quod à God non dependet, ad quod Deus tanquam ad Exemplar in Operating attendit, vel ad quod, tanquam ad certum scopum collimat:
For he could not but know very well that when Divines assert the Deity to be Essentially and necessarily Good, they do not mean that Goodness is any thing Extrinsical to the Divine Nature, much less that it is something which hath no dependance upon it:
For he could not but know very well that when Divines assert the Deity to be Essentially and necessarily Good, they do not mean that goodness is any thing Extrinsical to the Divine Nature, much less that it is something which hath no dependence upon it:
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when at the same time he Himself Asserts, that God is in every respect a Necessary Agent, without any free Will, nay, without any Knowledge or Vnderstanding in his Nature at all? This is so plain a Demonstration, that it was his chief and Primary Design to banish out of Mens Minds the Notion of Moral Goodness, that nothing can be more:
when At the same time he Himself Asserts, that God is in every respect a Necessary Agent, without any free Will, nay, without any Knowledge or Understanding in his Nature At all? This is so plain a Demonstration, that it was his chief and Primary Design to banish out of Men's Minds the Notion of Moral goodness, that nothing can be more:
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who maintain'd that there was Nothing in all Nature but Matter and Motion. And therefore when these Modern Writers assert that there is nothing in the Universe but Body, as they do, they run Fate farther than most of the Old Heathen Patrons of Necessity did.
who maintained that there was Nothing in all Nature but Matter and Motion. And Therefore when these Modern Writers assert that there is nothing in the Universe but Body, as they do, they run Fate farther than most of the Old Heathen Patrons of Necessity did.
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and in this particular, even they were deserted by Epicurus ; as I observe below. The Pythagoreans, Platonists, and Stoicks agreed that the Mind of Man was free.
and in this particular, even they were deserted by Epicurus; as I observe below. The pythagoreans, Platonists, and Stoics agreed that the Mind of Man was free.
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And 'tis well known that the Stoicks did in this Free Power of the Will of Man, found that arrogant Assertion of theirs, That a Wise Man was in one respect more excellent than the Gods;
And it's well known that the Stoics did in this Free Power of the Will of Man, found that arrogant Assertion of theirs, That a Wise Man was in one respect more excellent than the God's;
Ille ipse omnium Conditor ac Rector scripsit quidem Fata, sed sequitur, semper paret, semel jussit. Which Opinion is effectually refuted and exposed by Lucian, in that Dialogue of his called NONLATINALPHABET.
Isle ipse omnium Conditor ac Rector scripsit quidem Fata, sed sequitur, semper paret, semel Jussit. Which Opinion is effectually refuted and exposed by Lucian, in that Dialogue of his called.
and that Their Nature was not so absolutely Fatal and Necessary, but that they could freely deal with their Creatures according as they deserved at their hands.
and that Their Nature was not so absolutely Fatal and Necessary, but that they could freely deal with their Creatures according as they deserved At their hands.
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and maintain a more rigid Fate, and a more irresistible Necessity than most of them did. But, 2: I come next to shew the Groundlesness of those Reasons and Arguments on which these Men build their Hypothesis of Absolute Necessity.
and maintain a more rigid Fate, and a more irresistible Necessity than most of them did. But, 2: I come next to show the Groundlessness of those Reasons and Arguments on which these Men built their Hypothesis of Absolute Necessity.
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And first as to the Reasons of Mr. Hobbs. The Chief that he brings against the freedom of Human Actions are these, saith Mr. Hobbs, In all Deliberations and alternate Successions of Contrary Appetites, 'tis the last only which we call Will;
And First as to the Reasons of Mr. Hobbs. The Chief that he brings against the freedom of Human Actions Are these, Says Mr. Hobbs, In all Deliberations and alternate Successions of Contrary Appetites, it's the last only which we call Will;
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and by this which is now said, the Will is also Caused by Other things whereof it disposeth not, it follows that Voluntary Actions have all of them Necessary Causes, and therefore are necessitated.
and by this which is now said, the Will is also Caused by Other things whereof it Disposeth not, it follows that Voluntary Actions have all of them Necessary Causes, and Therefore Are necessitated.
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Agen also, Every sufficient Cause, saith he, is a Necessary one, for if it did not produce its Effect necessarily, 'twas because something was wanting to its Production,
Again also, Every sufficient Cause, Says he, is a Necessary one, for if it did not produce its Effect necessarily, 'twas Because something was wanting to its Production,
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And to define a Free Agent to be that, which when all things are present which are necessary to produce the Effect, can nevertheless not produce it, is Contradiction and Nonsense;
And to define a Free Agent to be that, which when all things Are present which Are necessary to produce the Effect, can nevertheless not produce it, is Contradiction and Nonsense;
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And consequently doth not distinguish between what the Schools would call Hypothetical and Absolute Necessity: which yet ought to be carefully done in the Point between us;
And consequently does not distinguish between what the Schools would call Hypothetical and Absolute Necessity: which yet ought to be carefully done in the Point between us;
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And therefore if by the Will Mr. Hobbs means that last Act of Willing or Electing, which immediately precedes Acting, or which is next before the doing of a thing become impossible, as he expresseth himself;
And Therefore if by the Will Mr. Hobbs means that last Act of Willing or Electing, which immediately precedes Acting, or which is next before the doing of a thing become impossible, as he Expresses himself;
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the Will of Man took its beginning from God, and Voluntary Actions (we say) take their beginning from the Faculty or Power of Willing placed in our Souls:
the Will of Man took its beginning from God, and Voluntary Actions (we say) take their beginning from the Faculty or Power of Willing placed in our Souls:
But what then? doth it follow from thence, that those Actions we call Voluntary are Necessitated, because that they take their Original from that free Power of Election God hath placed in our Natures,
But what then? does it follow from thence, that those Actions we call Voluntary Are Necessitated, Because that they take their Original from that free Power of Election God hath placed in our Nature's,
for that which every body understands and means by saying the Will of Man is free, is, that Man hath in his Nature such a free Power, as is called his Will. Now from hence it will not follow that a Man is free whether he will Will, or not ;
for that which every body understands and means by saying the Will of Man is free, is, that Man hath in his Nature such a free Power, as is called his Will. Now from hence it will not follow that a Man is free whither he will Will, or not;
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Again, what doth Mr. Hobbs mean by the Will's being the Necessary Cause of Voluntary Actions? Doth he mean that the Will of Man must of Necessity act freely, and produce Actions voluntarily;
Again, what does Mr. Hobbs mean by the Will's being the Necessary Cause of Voluntary Actions? Does he mean that the Will of Man must of Necessity act freely, and produce Actions voluntarily;
allowing that when ever any Volition or Determination is made, or when ever any Voluntary Action is done, that the Will of Man was a sufficient Cause to produce that Effect;
allowing that when ever any Volition or Determination is made, or when ever any Voluntary Actium is done, that the Will of Man was a sufficient Cause to produce that Effect;
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For the same Power or Faculty of Liberty, which enabled it to make that Determination, would have been a sufficient Cause for it to have made another contrary to it, or differing from it:
For the same Power or Faculty of Liberty, which enabled it to make that Determination, would have been a sufficient Cause for it to have made Another contrary to it, or differing from it:
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And therefore that Definition of a Free Agent's being that, which when all things are present which are needful to produce the Effect, can nevertheless not produce it, (tho' I don't think it the best) doth not,
And Therefore that Definition of a Free Agent's being that, which when all things Are present which Are needful to produce the Effect, can nevertheless not produce it, (though I don't think it the best) does not,
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and when all Requisites are ready, so that nothing shall extrinsecally either hinder him from, or compel him to Act, can yet choose whether he will Act or not.
and when all Requisites Are ready, so that nothing shall extrinsically either hinder him from, or compel him to Act, can yet choose whither he will Act or not.
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which if he intended any thing by it, but to palliate a bad Cause, and to amuse the Person he wrote to, is as much Nonsense and Contradiction to what he himself advances about Necessity as is possible.
which if he intended any thing by it, but to palliate a bad Cause, and to amuse the Person he wrote to, is as much Nonsense and Contradiction to what he himself advances about Necessity as is possible.
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and made use of Arguments more agreeable to his Set of Principles : which being allowed him, would have demonstrated an absolute Necessity of all things whatsoever.
and made use of Arguments more agreeable to his Set of Principles: which being allowed him, would have demonstrated an absolute Necessity of all things whatsoever.
The Necessity therefore in such an Hypothesis would be the true Ancient Democritick Fate, the NONLATINALPHABET, or, as Epicurus calls it, NONLATINALPHABET, a through Material necessity Mechanically producing all Things:
The Necessity Therefore in such an Hypothesis would be the true Ancient Democritick Fate, the, or, as Epicurus calls it,, a through Material necessity Mechanically producing all Things:
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Tho' his Successor Spinoza, with a little Variation did; whose Arguments we must next consider. Spinoza, as I have formerly shewed, was an Absolute Corporealist as well as Mr. Hobbs ;
Though his Successor Spinoza, with a little Variation did; whose Arguments we must next Consider. Spinoza, as I have formerly showed, was an Absolute Corporealist as well as Mr. Hobbs;
And from hence he concludes, That all things, according to the Infinite variety of their several Natures, must necessarily flow from God or the whole,
And from hence he concludes, That all things, according to the Infinite variety of their several Nature's, must necessarily flow from God or the Whole,
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And he declares oftentimes, That all things flow from the Deity by as Absolute a Necessity, as that the Three Angles of a Triangle are equal to Two right ones.
And he declares oftentimes, That all things flow from the Deity by as Absolute a Necessity, as that the Three Angles of a Triangle Are equal to Two right ones.
and withal saith, That Understanding and Will, as they are called, belong to the Nature of God, just as Motion and Rest, and other Natural Things do, which are absolutely determined to Operate just as they do, and cannot do otherwise .
and withal Says, That Understanding and Will, as they Are called, belong to the Nature of God, just as Motion and Rest, and other Natural Things do, which Are absolutely determined to Operate just as they do, and cannot do otherwise.
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but that he is determined in every thing by Absolute and Inevitable Necessity. And this Necessity also 'tis plain according to him, is purely Physical and Mechanical.
but that he is determined in every thing by Absolute and Inevitable Necessity. And this Necessity also it's plain according to him, is purely Physical and Mechanical.
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As to the Refutation of which, I think, I have already effectually removed the foundation on which it is all built, by proving that there are such Beings as Immaterial Substances, and that God himself is such an One, or a Spirit .
As to the Refutation of which, I think, I have already effectually removed the Foundation on which it is all built, by proving that there Are such Beings as Immaterial Substances, and that God himself is such an One, or a Spirit.
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and the Creator and Producer of all things, (as I think I have very clearly proved) 'tis most certain that the whole Chain of Spinoza 's Argument for Necessity is broken to pieces.
and the Creator and Producer of all things, (as I think I have very clearly proved) it's most certain that the Whole Chain of Spinoza is Argument for Necessity is broken to Pieces.
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For the Reason he assigns for the necessary Operations of the Deity, are not the Perfections of his Nature determining him to Good and Just, Lovely and Reasonable things;
For the Reason he assigns for the necessary Operations of the Deity, Are not the Perfections of his Nature determining him to Good and Just, Lovely and Reasonable things;
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but that the Deity being Universal Nature, All things and Operations are Parts of him, and their several Ways and Manners of Acting and existing according to the necessary Laws of Motion and Mechanism, are his Understanding and Will:
but that the Deity being Universal Nature, All things and Operations Are Parts of him, and their several Ways and Manners of Acting and existing according to the necessary Laws of Motion and Mechanism, Are his Understanding and Will:
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and that we can often forbear whether we will Act at all, or not, is a Truth so clear and manifest, that we are (I think) almost as certain of it as we are of our own being and Existence;
and that we can often forbear whither we will Act At all, or not, is a Truth so clear and manifest, that we Are (I think) almost as certain of it as we Are of our own being and Existence;
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Indeed, one may by Sophistical words, Metaphysical Terms, and abstruse Unintelligible Banter, be perhaps a little amused and confounded for the present.
Indeed, one may by Sophistical words, Metaphysical Terms, and abstruse Unintelligible Banter, be perhaps a little amused and confounded for the present.
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and his Experience, and continue in that Opinion, is what I do believe never yet befel any Rational and Thinking Man. When Zeno brought his silly Sophisticals Argument to prove there was no such thing as Motion;
and his Experience, and continue in that Opinion, is what I do believe never yet befell any Rational and Thinking Man. When Zeno brought his silly Sophisticals Argument to prove there was no such thing as Motion;
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and therefore convinc'd him only, by getting up and Walking. And the very same Return will baffle and expose all the Pretended Arguments for Necessity.
and Therefore convinced him only, by getting up and Walking. And the very same Return will baffle and expose all the Pretended Arguments for Necessity.
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To which, I say, that I cannot but be of the Opinion that it is a good Rational way enough of Proceeding, to pronounce of things according as we do experience them to be,
To which, I say, that I cannot but be of the Opinion that it is a good Rational Way enough of Proceeding, to pronounce of things according as we do experience them to be,
so that plainly perceiving our selves to have this free Power, and being Ignorant of any true Reason why we should believe we are mistaken in what we perceive and know, we do, indeed, (such is our Ignorance and Weakness) embrace the Opinion that there is a Liberty of Action in Human Nature.
so that plainly perceiving our selves to have this free Power, and being Ignorant of any true Reason why we should believe we Are mistaken in what we perceive and know, we do, indeed, (such is our Ignorance and Weakness) embrace the Opinion that there is a Liberty of Actium in Human Nature.
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by which we understand, as I have shewed before, not any Particular Act of Volition, but the Power or Faculty of Willing. And since we plainly perceive that in many cases we are not determined to Action by any thing without us,
by which we understand, as I have showed before, not any Particular Act of Volition, but the Power or Faculty of Willing. And since we plainly perceive that in many cases we Are not determined to Actium by any thing without us,
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and being withal grosly Ignorant of any Cause these Actions have, but what we find and perceive them to have, we call our free Will the Cause of these Actions,
and being withal grossly Ignorant of any Cause these Actions have, but what we find and perceive them to have, we call our free Will the Cause of these Actions,
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But our Adversaries, it seems, have a quite different rellish of things, they soar in a higher and more subtle Region, they will not condescend to speak common sense in this Matter;
But our Adversaries, it seems, have a quite different relish of things, they soar in a higher and more subtle Region, they will not condescend to speak Common sense in this Matter;
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Tho' they plainly understand, (as they tell us) that they are really free as to many Actions, and can deliberate whether they will do them or not, purely because they have a free Power so to do ;
Though they plainly understand, (as they tell us) that they Are really free as to many Actions, and can deliberate whither they will do them or not, purely Because they have a free Power so to do;
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Now 'tis nothing but an Idea , and by and by a meer Ens Rationis , or an Imaginary Cause of Action, which Ignorant Men have fansied that they have in themselves .
Now it's nothing but an Idea, and by and by a mere Ens Rationis, or an Imaginary Cause of Actium, which Ignorant Men have fancied that they have in themselves.
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I have already proved that there is a Natural Distinction between Actions as to Good and Evil, that this is plainly discoverable by the Light of Reason,
I have already proved that there is a Natural Distinction between Actions as to Good and Evil, that this is plainly discoverable by the Light of Reason,
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and if this be proved, (as I think it hath been) we ought not to desert it, only because we can't readily solve all the Difficulties about the Freedom of the Will of Man, which a Sceptical Man may raise against it;
and if this be proved, (as I think it hath been) we ought not to desert it, only Because we can't readily solve all the Difficulties about the Freedom of the Will of Man, which a Sceptical Man may raise against it;
there can be no such thing as Good or Evil, Right or Wrong, Honourable or Base, &c. And why should any Creatures trouble themselves about paying any Veneration to the Deity,
there can be no such thing as Good or Evil, Right or Wrong, Honourable or Base, etc. And why should any Creatures trouble themselves about paying any Veneration to the Deity,
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if that he could not help making them just such as they are? and if he hath absolutely necessitated them to do just as they do? God hath, according to these Horrid Principles, no Natural Right to any Obedience from us,
if that he could not help making them just such as they Are? and if he hath absolutely necessitated them to do just as they do? God hath, according to these Horrid Principles, no Natural Right to any obedience from us,
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This Mr. Hobbs well knew, and therefore he tells us, That there is no Obedience due to God out of Gratitude to him for Creating or Preserving us, &c. but what we pay him, is founded only in his Irresistible Power.
This Mr. Hobbs well knew, and Therefore he tells us, That there is no obedience due to God out of Gratitude to him for Creating or Preserving us, etc. but what we pay him, is founded only in his Irresistible Power.
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No Man, according to these Abominable Tenets, hath any Obligation upon him to obey Rulers, to be just and honest in his Dealings, to be loving and merciful, helpful and beneficial to his Neighbours;
No Man, according to these Abominable Tenets, hath any Obligation upon him to obey Rulers, to be just and honest in his Dealings, to be loving and merciful, helpful and beneficial to his Neighbours;
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By which he plainly allows that all Wickedness is excusable, tho' it be not always tolerable, as it is not when it becomes formidable. Fear is that which according to these Men doth every thing in the World, in this Case.
By which he plainly allows that all Wickedness is excusable, though it be not always tolerable, as it is not when it becomes formidable. fear is that which according to these Men does every thing in the World, in this Case.
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And thus a Man that is guilty of all manner of Immorality, an Assassinator of Princes, a Firer of Cities, a Betrayer of his Country, a Poisoner, Coiner, a Common Robber,
And thus a Man that is guilty of all manner of Immorality, an Assassinator of Princes, a Firer of Cities, a Betrayer of his Country, a Poisoner, Coiner, a Common Robber,
But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be? Doth it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit? And consequently ought not all Governments to be afraid, as they themselves would express it, of Men that vent such Notions as these,
But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be? Does it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit? And consequently ought not all Governments to be afraid, as they themselves would express it, of Men that vent such Notions as these,
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Nor can I see how these wonderful Discoverers themselves, that have thus luckily found out that all Mankind are mistaken in thinking themselves Free, when they are not so;
Nor can I see how these wondered Discoverers themselves, that have thus luckily found out that all Mankind Are mistaken in thinking themselves Free, when they Are not so;
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I can't see, I say, how according to their own Notions they can be acquitted from being as Ignorant and Mistaken, and as arrant Fools as the rest of Mankind.
I can't see, I say, how according to their own Notions they can be acquitted from being as Ignorant and Mistaken, and as arrant Fools as the rest of Mankind.
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they would, we know, make a large out-cry against Persecution, and the Infringement of that Native Liberty, that every Man hath to enjoy his own Opinion.
they would, we know, make a large outcry against Persecution, and the Infringement of that Native Liberty, that every Man hath to enjoy his own Opinion.
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But if a Government, judging such Notions destructive to the Good of Human Society, and contrary to the express Word of God, thinks fit to Prohibit the Propagation of them,
But if a Government, judging such Notions destructive to the Good of Human Society, and contrary to the express Word of God, thinks fit to Prohibit the Propagation of them,
How do these Men then Cry up the Liberty of Human Nature? then every Man's Opinion ought to be free, no Compulsion must be used, every Man's Conscience is to be his Guide, and the like.
How do these Men then Cry up the Liberty of Human Nature? then every Man's Opinion ought to be free, no Compulsion must be used, every Man's Conscience is to be his Guide, and the like.
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But how ridiculously Vain is all this, according to these Principles? Is not the Magistrate as much necessitated to Punish as they are to Offend? and the Government to make Laws as they are to break them? Oh by no means!
But how ridiculously Vain is all this, according to these Principles? Is not the Magistrate as much necessitated to punish as they Are to Offend? and the Government to make Laws as they Are to break them? O by no means!
Animus tamen in supremae & vulgo Philosophantibus incognitae Philosophiae Arcanit investigandis validior factus & robustior; ut Physico-Magicum nostrum, quod mox ex umbrâ in lucem prodibit pellegent, aequa posteritas facilè est Judicatura.
Animus tamen in Supreme & vulgo Philosophantibus incognitae Philosophiae Arcanit investigandis validior factus & robustior; ut Physico-Magicum nostrum, quod mox ex umbrâ in lucem prodibit pellegent, Equal posteritas facilè est Judicatura.
Si Homines res omnes suas certo consilio regere possent, vel si fortuna ipsis prospera semper foret; nulla superstitione tenerentur: sed quoniam eò saepè angustiarum rediguntur ut consilium nullum ad ferre queant, inter spem metum { que } misere fluctuant, ideo animum ut plurimum, ad quidvis credendum pronissimum habent. Ibid.
Si Homines Rest omnes suas certo consilio Regere possent, vel si fortuna Ipse prospera semper foret; nulla Superstition tenerentur: sed quoniam eò saepè angustiarum rediguntur ut consilium nullum ad Far queant, inter spem metum { que } misere fluctuant, ideo animum ut plurimum, ad quidvis credendum pronissimum habent. Ibid
Ex hàc ita { que } Superstitionis Causâ (sc. metu) clarè sequitur omnes homines naturâ superstitioni esse obnoxios: quicquid dicant alii, qui putant hoc inde oriri, quod omnes mortales confusam quandam Numinis Idaeam habent. Ibid.
Ex hàc ita { que } Superstitionis Causâ (sc. metu) clarè sequitur omnes homines naturâ superstitioni esse obnoxios: quicquid Speak alii, qui Putant hoc inde oriri, quod omnes mortales confusam quandam Numinis Idaeam habent. Ibid
Caetera, quae fieri in Terris Coelo { que } tuentur Mortales, pavidis cùm pendent mentibu ' saepè Efficiunt Animos humiles formidine Divùm, Depressosque premunt ad Terram, propterea quòd Ignorantia Causarum conferre Deorum Cogit ad Imperium Res, & concedere Regnum: Et Quorum operum causas nullâ ratione videre Possunt, haec fieri Divino numine rentur.
Caetera, Quae fieri in Terris Coelo { que } tuentur Mortales, pavidis cùm pendent mentibu ' saepè Efficiunt Animos Humiles formidine Divùm, Depressosque premunt ad Terram, propterea quòd Ignorantia Causarum confer Gods Cogit ad Imperium Rest, & concedere Kingdom: Et Quorum Operum causas nullâ ratione To see Possunt, haec fieri Divino numine rentur.
Praeterea, cui non animus formidine Divùm Contrahitur? cui non conrepunt membra pavore Fulminis horribili cum plagâ torrida tellus Contremit, & magnum percurrunt murmura Coelum? Non Populi Gentesque tremunt? Regesque superbi Conripiunt Divùm perculsâ membra timore Ne quod ob admissum foedè, dictumque superbè Poenarum grave sit solvendi tempus adactum?
Praeterea, cui non animus formidine Divùm Contrahitur? cui non conrepunt membra pavore Fulminis horribili cum plagâ torrida tellus Contremit, & magnum percurrunt murmura Coelum? Non People Gentesque tremunt? Regesque Superb Conripiunt Divùm perculsâ membra Timore Ne quod ob admissum foedè, dictumque superbè Poenarum grave sit solvendi Tempus adactum?
Primum Graius homo mortales tollere contra Est oculos ausus, primus { que } obsistere contra: Quem nec fama Deûm, nec sulmina nec minitanti Murmure compressit Coelum. — Lib. 1. v. 67.
Primum Graius homo mortales tollere contra Est Eyes ausus, primus { que } obsistere contra: Whom nec fama Deûm, nec sulmina nec minitanti Murmur compressit Coelum. — Lib. 1. v. 67.
Quae Gens est, aut quod Genus Hominum, quòd non habeat sine Doctrinà, anticipationem quandam Deorum, quam appellat NONLATINALPHABET Epicurus. Ib. c. 32.
Quae Gens est, Or quod Genus Hominum, quòd non habeat sine Doctrinà, anticipationem quandam Gods, quam appellate Epicurus. Ib. c. 32.
Leviath. p. 190. & De Cive C 15. §. 14. And in another place, he saith, Mens nihil aliud est praeterquam motus in quibusdam partibus corporis Organici.
Leviathan. p. 190. & De Cive C 15. §. 14. And in Another place, he Says, Mens nihil Aliud est Except motus in Some partibus corporis Organici.
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Quando attribuimus Deo sensus, Scientiam & Intellectum, quae in nobis nihil aliud sunt quàm suscitatus à rebus externis organa prementibus animi Tumultus, non est putandum aliquid tale accidere Deo. Hobbs de Civ. c. xv. §. 14. p. 271. The same thing he saith also, Leviath. c. 31. p. 190.
Quando attribuimus God sensus, Scientiam & Intellectum, Quae in nobis nihil Aliud sunt quàm suscitatus à rebus externis Organs prementibus animi Tumultus, non est putandum Aliquid tale accidere God Hobbs the Civ. c. xv. §. 14. p. 271. The same thing he Says also, Leviathan. c. 31. p. 190.
Plato calls the Deity NONLATINALPHABET, the very Idea or Essence of Good. And herein he seems to have followed the Pythagoreans and Timaeus Lacrus in particular: Who asserts of Mind, according to him the first Principle of the Universe, that it is, NONLATINALPHABET, of the Nature of Good: And saith further, NONLATINALPHABET, that they call it God, and the Principle of the best things. Aristotle also reckons Moral Goodness among the Perfections of the Divine Nature: And Plutarch saith, 'tis one of the chiefest Excellencies in the Deity; and that on this account it is that Men love and honour Him. Hierocles in Carm. Pythagor. asserts the Deity to be Essentially Good, and not by Accidental or External Motives.
Plato calls the Deity, the very Idea or Essence of Good. And herein he seems to have followed the pythagoreans and Timaeus Lacrus in particular: Who asserts of Mind, according to him the First Principle of the Universe, that it is,, of the Nature of Good: And Says further,, that they call it God, and the Principle of the best things. Aristotle also reckons Moral goodness among the Perfections of the Divine Nature: And Plutarch Says, it's one of the chiefest Excellencies in the Deity; and that on this account it is that Men love and honour Him. Hierocles in Carm Pythagoras. asserts the Deity to be Essentially Good, and not by Accidental or External Motives.
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Had it not been a thing Undeniable that the Will of Man is free, and had not Epicurus, and his Follower Lucretius, very well known that it was a thing which every one could not but experience in Himself, he had certainly, as a very Learned Person observes ( Dr. Lucas Enquiry after Happiness, Vol. 1. p. 156, 157.) followed his Old Master Democritus, and asserted the Mind of Man to be as necessarily and fatally moved by the strokes of his Atoms, as Natural and Irrational Bodies are. But this Opinion he was forced to desert, and to assert the Liberty of the Soul of Man; and 'twas to make this out according to his Senseless Hypothesis, that he Invented that Unaccountable Oblique Motion of his Atoms; which Lucretius calls Exiguum Clinamen Principiorum. Lib. 2.
Had it not been a thing Undeniable that the Will of Man is free, and had not Epicurus, and his Follower Lucretius, very well known that it was a thing which every one could not but experience in Himself, he had Certainly, as a very Learned Person observes (Dr. Lucas Enquiry After Happiness, Vol. 1. p. 156, 157.) followed his Old Master Democritus, and asserted the Mind of Man to be as necessarily and fatally moved by the Strokes of his Atoms, as Natural and Irrational Bodies Are. But this Opinion he was forced to desert, and to assert the Liberty of the Soul of Man; and 'twas to make this out according to his Senseless Hypothesis, that he Invented that Unaccountable Oblique Motion of his Atoms; which Lucretius calls Exiguum Clinamen Principles. Lib. 2.
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Falluntur homines quod se liberos esse sutant, quae opinio in hoc solo consistit, quod suarum Actionum sint conscii, & Ignari Causarum à quibus determinantur. Haec ergo est eorum libertatis Idea quod suarum A••ionum nullam c•gnescunt Causam. Nam quod aiunt humanas Actiones à Voluntate pendere verba sunt quorum nullam habent Ideam. Eapt. Spinoz. Op ▪ Posthum, p. 73. Vid. etiam, p. 37.
Falluntur homines quod se Liberos esse sutant, Quae opinio in hoc solo consistit, quod suarum Actionum sint Conscii, & Ignari Causarum à quibus determinantur. Haec ergo est Their libertatis Idea quod suarum A••ionum Nullam c•gnescunt Causam. Nam quod Aiunt humanas Actiones à Voluntate pendere verba sunt quorum Nullam habent Ideam. Eapt. Spinoza. Open ▪ Posthumous, p. 73. Vid. etiam, p. 37.
