The atheist's objection that we can have no idea of God refuted a sermon preach'd at the cathedral-church of St. Paul, February the 7th 1697/8 : being the second of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
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;
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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how he renders himself obnoxious to the Censure of the Inquisition; and he declares, That he will submit all things to the Judgment of the Roman Church. So a Gentleman of our own Nation,
how he renders himself obnoxious to the Censure of the Inquisition; and he declares, That he will submit all things to the Judgement of the Roman Church. So a Gentleman of our own nation,
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but, in the mean time, 'tis very easie to discover his true Principles and Design; for he declares, That he thinks it much safer to believe as the Church believes,
but, in the mean time, it's very easy to discover his true Principles and Design; for he declares, That he thinks it much safer to believe as the Church believes,
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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And these, one would think, should be exceeding weighty ones, and no less than direct Demonstrations; 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.
And these, one would think, should be exceeding weighty ones, and no less than Direct Demonstrations; 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 demonsrated 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 demonsrated 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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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; between our having no Idea at all of a thing,
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; between our having no Idea At all of a thing,
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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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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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or the brisk Agitation of any fine and subtile Parts of Matter, 'tis all one to our present purpose, it certainly Exists, or is; and yet is it by no means an Object of Sense.
or the brisk Agitation of any fine and subtle Parts of Matter, it's all one to our present purpose, it Certainly Exists, or is; and yet is it by no means an Object of Sense.
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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; 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:
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; 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 have the Power of doing all things that are possible to be done, and therefore be Almighty; it must know all things that are possible to be known,
It must have the Power of doing all things that Are possible to be done, and Therefore be Almighty; it must know all things that Are possible to be known,
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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.
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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or all possible things, is properly said to be Infinite or Perfect in Power, or Almighty; so a Being that knows all things possible to be known, is Infinite or Perfect in Knowledge:
or all possible things, is properly said to be Infinite or Perfect in Power, or Almighty; so a Being that knows all things possible to be known, is Infinite or Perfect in Knowledge:
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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 come 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 come 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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