The notion of a God neither from fear nor policy a sermon preach'd at the cathedral-church of St. Paul, March the 7th 1697/8 : being the third of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
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 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,
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 Bug-bear? '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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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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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 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 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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Si Homines res omnes suas certo consilio regere possent, vel si fortuna ipsis prospera semper foret; nulla superstitione tenerentur: sed quoniam cò sapè angusliarum rediguntur ut consilium nullum ad ferre queant, inter spem metum { que } misere fluctuant, ideo animum ut plurimum, ad quidvis credendum pronissi num habent. Ibid.
Si Homines Rest omnes suas certo consilio Regere possent, vel si fortuna Ipse prospera semper foret; nulla Superstition tenerentur: sed quoniam cò sapè angusliarum rediguntur ut consilium nullum ad Far queant, inter spem metum { que } misere fluctuant, ideo animum ut plurimum, ad quidvis credendum pronissi num habent. Ibid
Ex hâc 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 hâc 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 quod Ignorantia Causarum conferre Deorum Cogit ad Imperium Res, & concedere Regnum: Et Quorum operum causas nullà ratione videre Possunt, haec fieri Divino numine rentur. Lib. 6. v. 49.
Caetera, Quae fieri in Terris Coelo { que } tuentur Mortales, pavidis cùm pendent mentibu ' saepè Efficiunt Animos Humiles formidine Divùm, Depressosque premunt ad Terram; propterea quod Ignorantia Causarum confer Gods Cogit ad Imperium Rest, & concedere Kingdom: Et Quorum Operum causas nullà ratione To see Possunt, haec fieri Divino numine rentur. Lib. 6. v. 49.
Praeterea, cui non animus formidine Divium 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 per•ulsâ membra timore Ne quod ob admissum foedè, dictumque superbè Poenarum grave sit solvendi tempus adactum? Lucret. l. 5. v. 1217.
Praeterea, cui non animus formidine Divium 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 per•ulsâ membra Timore Ne quod ob admissum foedè, dictumque superbè Poenarum grave sit solvendi Tempus adactum? Lucretius l. 5. v. 1217.
Primum Graius homo mortales tollere contra Est oculos ausus, primus { que } obsistere contra: Quem nec fama Deûm, nec fulmina 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 Thunderbolts nec minitanti Murmur compressit Coelum. — Lib. 1. v. 67.
Quae Gens est, aut quod Genu• Hominum, quòd non habeat sine Doctrinâ, anticipationem quandam Deorum, quam appellat NONLATINALPHABET Epicurus. Ib. c. 32.
Quae Gens est, Or quod Genu• Hominum, quòd non habeat sine Doctrinâ, anticipationem quandam Gods, quam appellate Epicurus. Ib. c. 32.
