The atheist's objections against the immaterial nature of God, and incorporeal substances, refuted in two sermons preach'd at the Cathedral-Church of St. Paul, April 4th and May 2nd, 1698 : being the fourth and fifth lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris.
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.
By way of Introduction to which, He first gives her some Proofs of his being endowed with a Super-natural Knowledge From whence she justly concluding Him to be a Prophet,
By Way of Introduction to which, He First gives her Some Proofs of his being endowed with a Supernatural Knowledge From whence she justly concluding Him to be a Prophet,
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; as you may read at large, 2 King. xxvi. 24.
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; as you may read At large, 2 King. xxvi. 24.
This therefore being the true State of the Case between the Jews and the Samaritans; our Saviour's Answer to the Woman was, That the Jews were in the right,
This Therefore being the true State of the Case between the jews and the Samaritans; our Saviour's Answer to the Woman was, That the jews were in the right,
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:
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:
when the Worship of God should not be confined either to Jerusalem, or Mount Gerizim; and that a more pure and Spiritual manner of Worship should be established;
when the Worship of God should not be confined either to Jerusalem, or Mount Gerizim; and that a more pure and Spiritual manner of Worship should be established;
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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; 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;
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; 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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And this Notion he defends in his Answer to Bishop Bramhall's Book written against his Leviathan; and perseveres in asserting that God himself is a Most Pure simple and corporeal Spirit;
And this Notion he defends in his Answer to Bishop Bramhall's Book written against his Leviathan; and perseveres in asserting that God himself is a Most Pure simple and corporeal Spirit;
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This, you perceive, is the plain sense of these Writers, That there is no other Substance but Body; and consequently to talk of a Spirit or an Incorporeal Substance, is to them perfect Nonsense and Contradiction.
This, you perceive, is the plain sense of these Writers, That there is no other Substance but Body; and consequently to talk of a Spirit or an Incorporeal Substance, is to them perfect Nonsense and 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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Matter or Body he asserts to be one of the Attributes of this Substance, or the Mode by which God is considered as Res extensa; from whence he concludes, that there can be no Substance but what is corporeal,
Matter or Body he asserts to be one of the Attributes of this Substance, or the Mode by which God is considered as Rest extensa; 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. The Precariousness of which Obscure and Metaphysical way of Arguing, I shall plainly shew below.
Because Body is an Essential Property of his one only Substance, the Divine Nature. The Precariousness of which Obscure and Metaphysical Way of Arguing, I shall plainly show below.
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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So if on the other hand we take any Incorporeal Substance, as suppose the Mind or Soul of Man; and enquire what is the true Support of that Self-moving Power, that Reasoning and Cogitative Faculty,
So if on the other hand we take any Incorporeal Substance, as suppose the Mind or Soul of Man; and inquire what is the true Support of that Self-moving Power, that Reasoning and Cogitative Faculty,
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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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which perhaps is true, &c. And therefore such a Philosopher as Mr. Hobbs, that defines Knowledge to be Sense; 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.
which perhaps is true, etc. And Therefore such a Philosopher as Mr. Hobbs, that defines Knowledge to be Sense; 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 Impossbility. 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 Impossbility. 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 also that it did not take its Rise and Original only from the Abuse of the Philosophy of Aristotle. Not the former; for what is in its own Nature unconceivable, nonsensical and absurd, could never sure gain an Admittance into the Belief of so many great Men,
and also that it did not take its Rise and Original only from the Abuse of the Philosophy of Aristotle. Not the former; for what is in its own Nature unconceivable, nonsensical and absurd, could never sure gain an Admittance into the Belief of so many great Men,
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Not the latter; for what was commonly received in the World before the time of Aristotle, could never be derived only from his and the Schoolmen's Philosophy,
Not the latter; for what was commonly received in the World before the time of Aristotle, could never be derived only from his and the Schoolmen's Philosophy,
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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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Sextus also tells us, That That Mind which Anaxagoras asserted to be God; was NONLATINALPHABET, an Active Principle; 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.
Sextus also tells us, That That Mind which Anaxagoras asserted to be God; was, an Active Principle; 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.
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.
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.
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Such were Leucippus and Democritus; and afterwards Epicurus and his Sect, who perverted the Ancient Atomical and true Philosophy to an Atheistical Sense,
Such were Leucippus and Democritus; and afterwards Epicurus and his Sect, who perverted the Ancient Atomical and true Philosophy to an Atheistical Sense,
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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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The Embracers of it, found plainly that they had a clear and distinct Idea of two Things, viz. Passive Matter, and Active Power; and these they found were perfectly distinct from each other,
The Embracers of it, found plainly that they had a clear and distinct Idea of two Things, viz. Passive Matter, and Active Power; and these they found were perfectly distinct from each other,
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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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The one Passive Matter or Bulk, and the other Self-Activity, or Life. In the former of these, viz. Passive Matter; they found that there was nothing Real, besides its Bulk, or impenetrably extended Parts:
The one Passive Matter or Bulk, and the other Self-Activity, or Life. In the former of these, viz. Passive Matter; they found that there was nothing Real, beside its Bulk, or impenetrably extended Parts:
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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 Originial 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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or know what we mean by Matter or Body, viz. That it is Substance Impenetrably extended; whereby we distinguish it from Spirit, which is a Thinking Substance without Corporeal Extension,
or know what we mean by Matter or Body, viz. That it is Substance Impenetrably extended; whereby we distinguish it from Spirit, which is a Thinking Substance without Corporeal Extension,
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,
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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.
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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.
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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.
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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.
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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;
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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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or to have any Kind of Figure or determinate Position or Extension; whereas if whatsoever be unextended, or not Body, be absolutely Nothing, as these Gentlemen assert:
or to have any Kind of Figure or determinate Position or Extension; whereas if whatsoever be unextended, or not Body, be absolutely Nothing, as these Gentlemen assert:
cc pc-acp vhi d j pp-f n1 cc j n1 cc np1; cs cs r-crq vbb vvn, cc xx n1, vbb av-j pix, c-acp d n2 vvb:
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;
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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;
they are only a fiery and briskly agitated Fluid, which serves to actuate any Part. of the Rational Machine pro re natâ: And these several Parts or Organs of the Machine can no more produce any such thing without the Animal Spirits,
they Are only a fiery and briskly agitated Fluid, which serves to actuate any Part. of the Rational Machine Pro re natâ: And these several Parts or Organs of the Machine can no more produce any such thing without the Animal Spirits,
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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 Liberty should be the result of Necessarily moved Matter; 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 Liberty should be the result of Necessarily moved Matter; 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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Indeed, as I shewed you before, he asserts that there is but One only Substance, which is God, or in other words, Universal Matter; and Cogitation and Extension (he saith) are the two Infinite Attributes,
Indeed, as I showed you before, he asserts that there is but One only Substance, which is God, or in other words, Universal Matter; and Cogitation and Extension (he Says) Are the two Infinite Attributes,
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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For 'tis impossible Infinite or Perfect Power, Wisdom, Knowledge and Goodness, can be produced out of finite; the lesser can never produce the greater,
For it's impossible Infinite or Perfect Power, Wisdom, Knowledge and goodness, can be produced out of finite; the lesser can never produce the greater,
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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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What a strange kind of a Deity would this make? The Divine Nature must then necessarily be Divisible, part of it here, and part there; part of it in Motion, and part of it at Rest; part of it Hot, and part Cold; part Fire, and part Water; and, in a word, subject to all manner of Imperfections, Vicissitudes, Changes, Contrarieties and Alterations that can be imagined.
What a strange kind of a Deity would this make? The Divine Nature must then necessarily be Divisible, part of it Here, and part there; part of it in Motion, and part of it At Rest; part of it Hight, and part Cold; part Fire, and part Water; and, in a word, Subject to all manner of Imperfections, Vicissitudes, Changes, Contrarieties and Alterations that can be imagined.
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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 fine, subtile and active Parts of Matter in rapid Motion, without any Understanding, Wisdom, or Design, without liberty of Will or freedom of Action; but Physically and Mechanically Necessary in all its Operations.
It's only Nature or a Plastic Power in Nature, the Whole mass of, or Some fine, subtle and active Parts of Matter in rapid Motion, without any Understanding, Wisdom, or Design, without liberty of Will or freedom of Actium; but Physically and Mechanically Necessary in all its Operations.
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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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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.
