The atheistical objections against the being of a God and his attributes fairly considered and fully refuted in eight sermons, preach'd in the cathedral-church of St. Paul, London, 1698 : being the seventh year of the lecture founded by the Honourable Robert Boyle, Esq. / by John Harris ...
         Harris, John, 1667?-1719.
      
       
         
           1698
        
      
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             The atheistical objections against the being of a God and his attributes fairly considered and fully refuted in eight sermons, preach'd in the cathedral-church of St. Paul, London, 1698 : being the seventh year of the lecture founded by the Honourable Robert Boyle, Esq. / by John Harris ...
             Harris, John, 1667?-1719.
          
           [226] p.
           
             Printed by J. L. for Richard Wilkin ...,
             London :
             1698.
          
           
             Each sermon has special t.p. except the fifth which is combined with the fourth.
             Each of the titles in this volume has a special t.p., is paged separately, and is catalogued separately.
             Reproduction of original in the Cambridge University Library.
             [I] Immorality and pride, the great causes of atheism -- [II] The atheist's objection, that we can have no idea of God, refuted -- [III] The notion of a God, neither from fear nor policy -- [IV-V] The atheist's objections, against the immaterial nature of God and incorporeal substances, refuted : in two sermons ... -- [VI] A refutation of the objections against the attributes of God in general -- [VII] A refutation of the objections against moral good and evil -- [VIII] A refutation of the atheistical notion of fate or absolute necessity.
          
        
      
    
     
       
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         eng
      
       
         
           Atheism -- Sermons.
           Atheism -- Early works to 1800.
        
      
    
     
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           THE
           Atheistical
           Objections
           ,
           AGAINST
           THE
           BEING
           of
           a
           GOD
           ,
           And
           His
           ATTRIBUTES
           ,
           Fairly
           Considered
           ,
           and
           Fully
           Refuted
           .
        
         
           IN
           Eight
           Sermons
           ,
           Preach'd
           in
           the
           CATHEDRAL-CHURCH
           of
           St.
           
             Paul
             ,
             London
          
           ,
           1698.
           
           Being
           the
           Seventh
           Year
           of
           the
           LECTURE
           Founded
           by
           the
           Honourable
           
             ROBERT
             BOYLE
          
           ,
           
             Esq
          
        
         
           By
           
             JOHN
             HARRIS
          
           ,
           M.
           A.
           and
           Fellow
           of
           the
           ROYAL-SOCIETY
           .
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             L.
          
           for
           
             Richard
             Wilkin
          
           ,
           at
           the
           King's-Head
           in
           St.
           
             Paul's
             Church-Yard
          
           ,
           1698.
           
        
         
           
             Academiae
             Cantabrigiensis
             Liber
             .
          
        
      
    
     
       
         
           
             
             
               Immorality
               and
               Pride
               ,
               The
               Great
               Causes
               of
               ATHEISM
               .
            
             
               A
               SERMON
               Preach'd
               at
               the
               CATHEDRAL-CHURCH
               of
               St.
               
                 Paul
                 ,
                 January
              
               the
               3
               d.
               1697
               /
               8.
               
            
             
               BEING
               The
               First
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               in
               St.
               
                 Paul's
                 Church-Yard
              
               ,
               1698.
               
            
          
           
             
             
             
               TO
               THE
               Most
               Reverend
               Father
               in
               God
               THOMAS
               Lord
               Archbishop
               of
               Canterbury
               ;
               
                 
                   Sir
                   HENRY
                   ASHURST
                   Baronet
                   ;
                
                 
                   Sir
                   JOHN
                   ROTHERAM
                   Serjeant
                   at
                   Law
                   ;
                
                 
                   JOHN
                   EVELYN
                   Senior
                   Esquire
                   ;
                
              
               Trustees
               appointed
               by
               the
               Will
               of
               the
               Honorable
               
                 ROBERT
                 BOYLE
              
               Esquire
               .
            
             
               
                 Most
                 Reverend
                 and
                 Honoured
                 ,
              
            
             
               AS
               I
               had
               the
               Honour
               to
               Preach
               this
               Sermon
               by
               your
               Kind
               and
               Generous
               Appointment
               ,
               so
               I
               now
               Publish
               it
               in
               Obedience
               to
               your
               Commands
               ,
               and
               humbly
               offer
               it
               ,
               as
               also
               my
               ensuing
               Discourses
               ,
               to
               your
               Candid
               Patronage
               and
               Acceptance
               .
               I
               have
               (
               in
               pursuance
               of
               Your
               Grace's
               direction
               )
               studied
               to
               be
               as
               Plain
               and
               Intelligible
               as
               possibly
               I
               could
               ,
               
               and
               shall
               ,
               by
               the
               Divine
               Assistance
               ,
               prosecute
               my
               
                 whole
                 Design
              
               after
               the
               same
               manner
               ;
               which
               Method
               of
               Treating
               this
               Subject
               ,
               appears
               very
               Suitable
               to
               the
               Pious
               and
               Excellent
               Design
               of
               Our
               Noble
               and
               Honourable
               Founder
               .
            
             
               I
               humbly
               desire
               your
               Prayers
               to
               Almighty
               God
               ,
               that
               He
               will
               vouchsafe
               to
               render
               my
               weak
               Endeavours
               effectual
               
                 to
                 shew
                 the
                 Groundlessness
                 and
                 Inconclusiveness
                 of
                 those
                 Objections
              
               which
               Atheistical
               Men
               usually
               bring
               against
               the
               great
               and
               Important
               Truths
               of
               Religion
               ;
               which
               is
               the
               End
               they
               are
               sincerely
               directed
               to
               ,
               by
            
             
               
                 Most
                 Reverend
                 and
                 Honoured
                 ,
                 Your
                 most
                 obliged
                 humble
                 Servant
                 ,
                 J.
                 HARRIS
                 .
              
            
          
        
         
           
             
             
               
                 
                   PSALM
                   X.
                   4
                   .
                
                 
                   The
                   Wicked
                   through
                   the
                   Pride
                   of
                   his
                   Countenance
                   ,
                   will
                   not
                   seek
                   after
                   God
                   :
                   Neither
                   is
                   God
                   in
                   all
                   his
                   Thoughts
                   .
                
              
            
             
               IN
               this
               Psalm
               is
               Contained
               a
               very
               lively
               Description
               of
               the
               Insolence
               of
               Atheistical
               and
               Wicked
               Men
               ,
               when
               once
               they
               grow
               Powerful
               and
               Numerous
               ;
               for
               then
               ,
               as
               we
               read
               at
               the
               Third
               Verse
               ,
               they
               will
               proceed
               so
               far
               ,
               as
               openly
               
                 to
                 boast
                 of
                 and
                 glory
                 in
              
               their
               Impiety
               :
               They
               will
               boldly
               
                 defie
                 and
                 contemn
                 the
                 great
                 God
              
               of
               Heaven
               and
               Earth
               ,
               v.
               13.
               
               They
               will
               
                 deny
                 his
                 Providence
              
               ,
               v.
               11
               .
               
                 and
                 despise
                 his
                 Vengeance
              
               :
               And
               ,
               as
               we
               are
               told
               in
               these
               words
               of
               my
               Text
               ,
               They
               will
               grow
               so
               Proud
               and
               high
               ,
               as
               to
               scorn
               to
               pay
               him
               any
               Honour
               or
               Worship
               ,
               to
               Pray
               to
               him
               or
               
                 Call
                 upon
                 him
              
               ;
               but
               will
               endeavour
               to
               banish
               the
               very
               Thoughts
               of
               his
               Being
               out
               of
               their
               Minds
               .
               
                 The
                 Wicked
                 through
                 the
                 Pride
                 of
                 his
                 ,
              
               &c.
               
            
             
               In
               which
               words
               ,
               we
               have
               an
               Account
               more
               particularly
               ,
               by
               what
               Methods
               and
               Steps
               Men
               advance
               to
               such
               an
               Exorbitant
               height
               of
               Wickedness
               ,
               as
               to
               set
               up
               for
               Atheism
               ,
               and
               to
               deny
               the
               Existence
               of
               a
               God
               ;
               for
               there
               are
               in
               them
               these
               Three
               Particulars
               ,
               which
               I
               shall
               consider
               in
               their
               Order
               .
            
             
               
                 I.
                 Here
                 is
                 the
                 general
                 Character
                 or
                 Qualifications
                 of
                 the
                 Person
                 the
                 Psalmist
                 speaks
                 of
                 ;
                 which
                 is
                 ,
                 That
                 
                   he
                   is
                   a
                   Wicked
                   Man.
                   The
                   Wicked
                   through
                   the
                   Pride
                   ,
                
                 &c.
                 
              
               
               
                 II.
                 The
                 
                   particular
                   kind
                   of
                   Wickedness
                
                 ,
                 or
                 the
                 Origin
                 from
                 whence
                 the
                 Spirit
                 of
                 Atheism
                 and
                 Irreligion
                 doth
                 chiefly
                 proceed
                 ;
                 And
                 
                   That
                   is
                   Pride
                   .
                   The
                   Wicked
                   through
                   the
                   Pride
                   of
                   his
                   Countenance
                   ,
                
                 &c.
                 And
                 ,
              
               
                 III.
                 Here
                 is
                 the
                 
                   great
                   Charge
                
                 that
                 is
                 brought
                 against
                 this
                 Wicked
                 and
                 Proud
                 Man
                 ;
                 viz.
                 
                   Wilful
                   Atheism
                   and
                   Infidelity
                   :
                   He
                   will
                   not
                   seek
                   after
                   God
                   :
                   Neither
                   is
                   God
                   in
                   all
                   his
                   Thoughts
                   :
                
                 Or
                 ,
                 as
                 it
                 is
                 in
                 the
                 Margin
                 of
                 our
                 Bibles
                 ,
                 with
                 good
                 Warrant
                 from
                 the
                 Hebr.
                 
                   All
                   his
                   Thoughts
                   are
                   there
                   is
                   no
                   God.
                   
                
              
            
             
               In
               discoursing
               on
               the
               two
               First
               of
               these
               Heads
               ,
               I
               shall
               endeavour
               to
               shew
               ,
               that
               Immorality
               and
               Pride
               are
               the
               great
               Causes
               of
               the
               Growth
               of
               Atheism
               amongst
               us
               :
               And
               on
               the
               Third
               ,
               I
               shall
               consider
               the
               Objections
               that
               Atheistical
               Men
               usually
               bring
               against
               the
               being
               of
               a
               Deity
               ,
               and
               shew
               how
               very
               weak
               and
               invalid
               they
               are
               .
            
             
               And
               first
               I
               think
               it
               very
               Necessary
               to
               say
               something
               of
               
                 the
                 Causes
              
               of
               Infidelity
               and
               Atheism
               ,
               and
               to
               shew
               how
               it
               comes
               to
               pass
               that
               Men
               can
               possibly
               arrive
               to
               so
               great
               a
               height
               of
               Impiety
               .
               This
               my
               Text
               naturally
               leads
               me
               to
               ,
               before
               I
               can
               come
               to
               the
               great
               Subject
               I
               design
               to
               Discourse
               upon
               ;
               and
               I
               hope
               it
               may
               be
               of
               very
               good
               use
               to
               discover
               
                 the
                 Grounds
              
               of
               this
               heinous
               Sin
               ,
               and
               the
               Methods
               and
               Steps
               by
               which
               Men
               advance
               to
               it
               ;
               that
               so
               those
               who
               are
               not
               yet
               hardened
               in
               it
               ,
               nor
               quite
               given
               up
               to
               a
               Reprobate
               Mind
               ,
               may
               ,
               by
               the
               Blessing
               of
               God
               ,
               take
               heed
               ,
               and
               avoid
               being
               engaged
               in
               such
               Courses
               as
               do
               naturally
               lead
               into
               it
               .
            
             
             
               I.
               Therefore
               let
               us
               consider
               the
               general
               Character
               or
               Qualifications
               of
               the
               Person
               here
               spoken
               of
               in
               my
               Text
               ,
               And
               that
               is
               ,
               that
               he
               is
               a
               
                 Wicked
                 Man.
                 The
                 wicked
                 through
                 the
                 Pride
                 ,
              
               &c.
               
            
             
               And
               this
               is
               every
               where
               the
               Language
               of
               the
               Sacred
               Scripture
               ,
               when
               it
               speaks
               of
               Atheistical
               Men.
               David
               tells
               us
               (
               Psal.
               14.1
               .
               and
               51.1
               .
               )
               that
               't
               is
               the
               Fool
               (
               i.
               e.
               the
               
                 Wicked
                 Man
              
               ,
               for
               so
               the
               word
               Nabal
               often
               signifies
               ,
               and
               is
               so
               here
               to
               be
               understood
               )
               'T
               is
               he
               that
               hath
               said
               
                 in
                 his
                 heart
                 there
                 is
                 no
                 God.
              
               'T
               is
               such
               an
               one
               as
               is
               a
               Fool
               by
               his
               own
               fault
               ;
               one
               stupified
               and
               dull'd
               by
               Vice
               and
               Lust
               ,
               as
               he
               sufficiently
               explains
               it
               afterwards
               ;
               
                 one
                 that
                 is
                 corrupt
                 and
                 become
                 filthy
                 ,
                 and
                 that
                 hath
                 done
                 abominable
                 works
                 .
              
               So
               the
               Apostle
               St.
               Paul
               supposes
               ,
               that
               those
               Men
               
                 will
                 have
                 in
                 them
                 an
                 evil
                 heart
                 of
                 unbelief
                 ,
              
               who
               do
               
                 depart
                 from
                 the
                 living
                 God
              
               ,
               and
               
                 live
                 without
                 him
                 in
                 the
                 world
                 .
              
               And
               indeed
               ,
               it
               is
               very
               Natural
               to
               conclude
               ,
               That
               those
               which
               are
               once
               debauched
               in
               their
               Practices
               ,
               may
               easily
               grow
               so
               in
               their
               Principles
               :
               For
               when
               once
               't
               is
               a
               Man's
               Interest
               that
               there
               should
               be
               no
               God
               ,
               he
               will
               readily
               enough
               disbelieve
               his
               Existence
               :
               We
               always
               give
               our
               assent
               very
               precipitantly
               to
               what
               we
               wish
               for
               ,
               and
               would
               have
               to
               be
               true
               .
               A
               Man
               oppressed
               with
               a
               Load
               of
               Guilt
               ,
               and
               conscious
               to
               himself
               ,
               that
               he
               is
               daily
               obnoxious
               to
               the
               Divine
               Vengeance
               ,
               will
               be
               often
               very
               uneasie
               ,
               restless
               ,
               and
               dissatisfied
               with
               himself
               ,
               and
               his
               Mind
               must
               be
               filled
               with
               Dismal
               and
               Ill-boding
               Thoughts
               .
               He
               is
               unwilling
               to
               leave
               his
               Sins
               ,
               and
               to
               forego
               the
               present
               Advantage
               of
               Sensual
               Pleasure
               ;
               and
               yet
               
               he
               cannot
               but
               be
               fearful
               too
               ,
               of
               the
               Punishments
               of
               a
               Future
               State
               ,
               and
               vehemently
               disturbed
               now
               and
               then
               ,
               
                 about
                 the
                 account
                 that
                 he
                 must
                 one
                 day
                 give
                 of
                 his
                 Actions
                 .
              
            
             
               Now
               ,
               't
               is
               very
               Natural
               for
               a
               Man
               under
               such
               Circumstances
               ,
               to
               catch
               at
               any
               thing
               that
               doth
               but
               seem
               to
               offer
               him
               a
               little
               Ease
               and
               Quiet
               ,
               and
               that
               can
               help
               him
               to
               shake
               off
               his
               melancholy
               Apprehension
               of
               impending
               Punishment
               and
               Misery
               .
               Some
               therefore
               bear
               down
               all
               Thought
               and
               Consideration
               of
               their
               Condition
               ,
               in
               an
               uninterrupted
               enjoyment
               of
               Sensual
               Delights
               ,
               and
               quite
               stupifie
               and
               drown
               their
               Conscience
               and
               Reason
               in
               continual
               Excesses
               and
               Debauchery
               ;
               and
               thus
               very
               many
               commence
               Atheists
               ,
               out
               of
               downright
               Sottishness
               and
               Stupidity
               ,
               and
               come
               at
               last
               to
               believe
               nothing
               of
               the
               Truths
               of
               Religion
               ,
               because
               they
               never
               think
               any
               thing
               about
               it
               ,
               nor
               understand
               any
               thing
               of
               it
               .
               Others
               ,
               who
               have
               been
               a
               little
               enured
               to
               thinking
               ,
               and
               have
               gotten
               some
               small
               smattering
               in
               the
               superficial
               Parts
               of
               Learning
               ,
               will
               endeavour
               to
               defend
               their
               wicked
               Practices
               by
               some
               pretence
               to
               Reason
               and
               Argument
               .
               These
               will
               one
               while
               justifie
               their
               Actions
               ,
               by
               forced
               and
               wrested
               Citations
               and
               Explications
               of
               some
               particular
               Texts
               of
               Scripture
               ;
               at
               another
               time
               they
               will
               shroud
               themselves
               under
               the
               Examples
               of
               the
               Prevarications
               of
               some
               great
               Men
               in
               Sacred
               Scripture
               ,
               as
               a
               Licence
               to
               them
               ,
               to
               be
               guilty
               of
               the
               same
               or
               the
               like
               wicked
               Acts
               ;
               without
               considering
               at
               all
               ,
               of
               their
               great
               Penitence
               afterwards
               .
               Sometimes
               they
               will
               dispute
               the
               Eternity
               of
               Hell
               Torments
               ,
               deny
               that
               their
               Soul
               shall
               
               survive
               the
               Body
               ,
               and
               please
               themselves
               with
               the
               glorious
               hopes
               of
               being
               utterly
               annihilated
               .
               Now
               they
               will
               argue
               against
               the
               Freedom
               of
               their
               
                 own
                 Wills
              
               ;
               and
               by
               and
               by
               ,
               against
               that
               of
               the
               
                 Divine
                 Nature
              
               :
               and
               from
               both
               conclude
               ,
               that
               there
               can
               be
               no
               harm
               nor
               evil
               in
               what
               they
               do
               ,
               because
               they
               are
               absolutely
               necessitated
               to
               every
               thing
               they
               commit
               .
               But
               against
               all
               this
               precarious
               stuff
               ,
               the
               Sacred
               Scriptures
               do
               yet
               appear
               and
               afford
               a
               sufficient
               Refutation
               .
               The
               next
               Step
               therefore
               must
               be
               to
               quarrel
               at
               ,
               and
               expose
               them
               ;
               to
               pretend
               that
               there
               are
               
                 Absurdities
                 ,
                 Contradictions
              
               and
               Inconsistencies
               in
               them
               :
               To
               assert
               that
               the
               Religion
               they
               contain
               ,
               is
               nothing
               but
               a
               meer
               Human
               and
               Political
               Institution
               ,
               and
               the
               Invention
               of
               a
               Crafty
               and
               designing
               Order
               of
               Men
               ,
               to
               promote
               their
               own
               Interest
               and
               Advantage
               ;
               but
               that
               they
               are
               of
               no
               manner
               of
               Divine
               Authority
               ,
               nor
               Universal
               Obligation
               .
               And
               when
               once
               they
               get
               thus
               far
               ,
               they
               begin
               to
               be
               at
               Liberty
               ;
               now
               they
               can
               pursue
               their
               vicious
               Inclinations
               without
               controul
               of
               their
               Consciences
               ,
               or
               the
               Conviction
               of
               God's
               holy
               Word
               ,
               and
               are
               got
               above
               the
               Childish
               Fears
               of
               Eternal
               Misery
               .
               By
               this
               time
               ,
               the
               true
               and
               through
               Calenture
               of
               Mind
               begins
               ;
               they
               grow
               now
               deliriously
               enamoured
               with
               the
               feign'd
               Products
               of
               their
               own
               Fancies
               ;
               and
               these
               Notions
               appear
               to
               them
               now
               ,
               adorned
               with
               such
               bright
               and
               radiant
               Colours
               ,
               and
               so
               beautiful
               and
               glorious
               ,
               that
               they
               will
               rush
               headlong
               into
               this
               
                 Fools
                 Paradise
              
               ,
               though
               Eternal
               Destruction
               be
               at
               the
               bottom
               ;
               for
               now
               they
               stick
               at
               nothing
               ;
               They
               Retrench
               the
               Deity
               of
               all
               his
               Attributes
               ,
               absolutely
               deny
               his
               Presidence
               over
               the
               Affairs
               of
               the
               World
               ,
               
               and
               make
               him
               nothing
               but
               a
               kind
               of
               
                 necessary
                 and
                 blind
                 Cause
                 of
                 things
                 ,
                 Nature
                 ,
                 the
                 Soul
                 of
                 the
                 World
                 ,
              
               or
               some
               such
               word
               ,
               which
               they
               have
               happened
               to
               meet
               with
               in
               the
               Ancient
               Heathen
               Writers
               .
               But
               they
               Profess
               that
               't
               is
               impossible
               to
               have
               any
               Idaea
               of
               him
               at
               all
               ;
               and
               what
               they
               cannot
               conceive
               or
               have
               an
               Idaea
               of
               ,
               they
               say
               is
               nothing
               ,
               and
               by
               Consequence
               there
               can
               be
               no
               such
               thing
               as
               a
               God.
               This
               ,
               or
               such
               like
               ,
               I
               'm
               perswaded
               is
               the
               usual
               Method
               ,
               by
               which
               these
               kind
               of
               Men
               advance
               to
               absolute
               Infidelity
               and
               Atheism
               :
               And
               in
               this
               ,
               they
               are
               every
               step
               confirmed
               and
               established
               by
               the
               seeming
               Wit
               ,
               and
               real
               Boldness
               ,
               with
               which
               Atheistical
               Men
               dress
               up
               their
               Arguments
               and
               Discourses
               ;
               and
               of
               which
               ,
               if
               they
               were
               stripped
               and
               divested
               ,
               their
               weakness
               and
               inconclusiveness
               must
               needs
               appear
               to
               every
               one
               .
               But
               the
               Mirth
               and
               Humour
               ,
               and
               that
               Surprising
               and
               Extravagant
               Vein
               of
               talking
               which
               always
               abounds
               in
               the
               Company
               of
               such
               Men
               ,
               so
               suits
               and
               agrees
               with
               his
               own
               vicious
               Inclinations
               ,
               that
               he
               becomes
               easily
               prejudiced
               against
               the
               Truth
               of
               Religion
               ,
               and
               any
               Obligation
               to
               its
               Precepts
               and
               Injunctions
               :
               And
               so
               he
               will
               soon
               resolve
               
                 to
                 seek
                 no
                 more
                 after
                 God
                 ,
              
               but
               will
               employ
               all
               his
               Thoughts
               to
               prove
               that
               there
               is
               no
               such
               Being
               in
               the
               World.
               
            
             
               But
               on
               the
               other
               hand
               ,
               it
               appears
               wholly
               impossible
               for
               a
               Man
               to
               arrive
               at
               such
               a
               pitch
               as
               absolute
               Infidelity
               and
               Atheism
               ,
               if
               he
               hath
               been
               virtuously
               Educated
               ,
               and
               be
               enclined
               to
               live
               a
               Sober
               and
               a
               Moral
               Life
               .
               For
               there
               is
               certainly
               nothing
               that
               Religion
               enjoins
               ,
               but
               what
               is
               exactly
               agreeable
               
               to
               the
               Rules
               of
               Morality
               and
               Virtue
               ;
               nothing
               but
               what
               is
               conformable
               to
               right
               Reason
               and
               Truth
               ;
               nothing
               but
               what
               is
               substantially
               good
               and
               pleasant
               ,
               and
               nothing
               but
               what
               will
               approve
               it self
               to
               a
               thinking
               Mind
               ,
               as
               certainly
               conducing
               to
               the
               good
               of
               Human
               Society
               ,
               and
               to
               every
               one's
               Quiet
               ,
               Ease
               ,
               and
               Happiness
               here
               in
               this
               Life
               :
               And
               over
               and
               above
               this
               ,
               it
               gives
               us
               an
               assurance
               of
               a
               glorious
               Immortality
               in
               the
               World
               to
               come
               .
            
             
               Now
               ,
               Can
               it
               be
               imagined
               ,
               that
               any
               sober
               and
               virtuous
               Man
               ,
               and
               one
               that
               is
               not
               prejudiced
               by
               the
               Inducements
               of
               Sensual
               Pleasure
               ,
               if
               he
               seriously
               considers
               things
               ,
               will
               not
               be
               induced
               to
               take
               upon
               him
               the
               Profession
               of
               our
               holy
               Religion
               :
               and
               with
               all
               due
               Gratitude
               to
               our
               Gracious
               God
               ,
               accept
               of
               so
               vast
               a
               Reward
               as
               this
               of
               Eternal
               Happiness
               ?
               Especially
               too
               when
               it
               is
               ▪
               for
               doing
               that
               only
               out
               of
               a
               
                 true
                 Principle
                 of
                 Religion
              
               ,
               which
               it
               is
               supposed
               he
               was
               inclined
               to
               perform
               without
               it
               ,
               by
               the
               
                 Principles
                 of
                 Reason
                 and
                 Honour
              
               .
               A
               Man
               that
               is
               enclined
               to
               live
               virtuously
               ,
               justly
               ,
               temperately
               ,
               and
               peaceably
               in
               this
               present
               World
               ,
               will
               soon
               be
               satisfied
               ,
               if
               he
               read
               the
               Holy
               Scriptures
               ,
               that
               it
               is
               this
               which
               lies
               at
               the
               Bottom
               of
               all
               Revealed
               Religion
               ,
               and
               for
               whose
               Advancement
               and
               Propagation
               among
               Mankind
               ,
               all
               that
               gracious
               Dispensation
               was
               contrived
               and
               delivered
               to
               us
               .
               What
               reason
               can
               therefore
               be
               possibly
               assigned
               ,
               why
               such
               a
               Person
               should
               disbelieve
               the
               Truths
               of
               Religion
               ?
               Is
               not
               a
               desire
               of
               Happiness
               so
               Natural
               to
               us
               ,
               that
               't
               is
               the
               great
               Inducement
               of
               all
               our
               Actions
               ?
               and
               will
               not
               every
               Man
               aim
               to
               get
               as
               much
               of
               this
               as
               he
               can
               ,
               according
               to
               the
               Notion
               
               he
               hath
               of
               it
               ?
               what
               is
               there
               then
               that
               can
               prejudice
               such
               a
               Man's
               Mind
               against
               the
               Belief
               and
               Expectation
               of
               a
               future
               Reward
               at
               the
               hand
               of
               God
               ?
               Is
               it
               not
               Natural
               to
               embrace
               any
               offer
               that
               proposes
               to
               us
               a
               great
               Advantage
               ?
               and
               are
               not
               we
               very
               ready
               to
               believe
               the
               Truth
               of
               any
               thing
               that
               is
               advanced
               of
               that
               Nature
               ?
               The
               Great
               Truths
               therefore
               of
               Religion
               ,
               containing
               nothing
               impossible
               ,
               absurd
               or
               improbable
               in
               them
               ,
               and
               exhibiting
               to
               him
               Infinite
               Advantages
               on
               such
               easie
               Conditions
               ,
               must
               needs
               be
               the
               delightful
               Objects
               of
               a
               Good
               and
               Virtuous
               Man's
               Faith.
               He
               ,
               indeed
               ,
               that
               hath
               just
               Grounds
               to
               fear
               that
               his
               Irregular
               Life
               will
               incapacitate
               him
               for
               the
               Favour
               of
               God
               ,
               and
               the
               Joys
               of
               another
               World
               ,
               may
               be
               willing
               ,
               and
               at
               last
               infatuated
               so
               far
               ,
               as
               really
               to
               disbelieve
               what
               he
               knows
               he
               cannot
               obtain
               .
               But
               one
               that
               is
               of
               a
               Moral
               ,
               Sober
               and
               Virtuous
               Disposition
               ,
               can
               never
               be
               supposed
               to
               be
               so
               unaccountably
               absurd
               ,
               as
               to
               commence
               Atheist
               contrary
               to
               his
               Interest
               ,
               his
               Inclination
               ,
               and
               his
               Reason
               .
            
             
               And
               as
               't
               is
               hardly
               possible
               to
               conceive
               a
               Person
               can
               be
               an
               Atheist
               ,
               without
               being
               first
               Wicked
               ;
               so
               it
               appears
               as
               difficult
               to
               imagine
               ,
               that
               if
               he
               be
               an
               Atheist
               ,
               he
               should
               not
               continue
               to
               be
               so
               .
               I
               know
               the
               Contrary
               is
               often
               pretended
               ;
               viz.
               That
               one
               that
               believes
               nothing
               of
               a
               God
               or
               Religion
               ,
               may
               yet
               be
               ,
               and
               often
               is
               guided
               by
               a
               Principle
               of
               
                 Reason
                 and
                 Honour
                 ,
                 and
                 will
                 do
                 to
                 others
                 as
                 he
                 would
                 be
                 done
                 unto
                 himself
                 :
              
               Such
               an
               one
               (
               
                 it
                 is
                 said
              
               )
               will
               be
               satisfied
               of
               the
               Necessity
               of
               Humane
               Laws
               ,
               and
               of
               the
               Advantages
               that
               do
               thence
               arise
               to
               Mankind
               :
               He
               will
               think
               himself
               obliged
               to
               submit
               to
               the
               Laws
               of
               
               his
               Country
               ,
               and
               consequently
               will
               keep
               up
               to
               the
               Rules
               of
               common
               Justice
               and
               Honesty
               ;
               and
               this
               (
               say
               they
               )
               is
               enough
               ,
               and
               all
               that
               Religion
               can
               pretend
               to
               enjoin
               .
               (a)
               There
               is
               a
               late
               French
               Author
               ,
               that
               endeavours
               to
               maintain
               by
               Arguments
               and
               Examples
               ,
               that
               the
               Principles
               of
               Atheism
               do
               not
               necessarily
               lead
               to
               Vice
               and
               Immorality
               .
               But
               in
               the
               Proof
               of
               this
               ,
               he
               comes
               very
               short
               of
               his
               Design
               .
               He
               alledges
               ,
               That
               some
               Professing
               Christianity
               have
               always
               ,
               and
               do
               still
               ,
               live
               as
               bad
               Lives
               and
               as
               wickedly
               as
               any
               Atheists
               whatsoever
               can
               do
               :
               And
               that
               some
               Atheists
               have
               lived
               very
               Regularly
               and
               Morally
               .
               But
               what
               then
               ?
               Allowing
               and
               granting
               all
               this
               ;
               it
               doth
               not
               in
               the
               least
               follow
               that
               Atheism
               doth
               not
               lead
               to
               Immorality
               and
               a
               Corruption
               of
               Manners
               .
               For
               it
               is
               neither
               asserted
               that
               Atheism
               is
               the
               
                 only
                 way
              
               of
               becoming
               Wicked
               ;
               nor
               that
               an
               Atheist
               must
               necessarily
               be
               guilty
               
                 of
                 all
                 manner
                 of
                 Vice.
              
               No
               doubt
               very
               many
               Men
               betake
               themselves
               to
               a
               sinful
               Course
               ,
               without
               having
               any
               Principles
               to
               justifie
               themselves
               by
               ,
               as
               the
               Atheist
               pretends
               to
               :
               But
               are
               drawn
               into
               Wickedness
               purely
               by
               Incogitancy
               and
               want
               of
               Consideration
               .
               And
               such
               kind
               of
               Persons
               ,
               though
               they
               make
               an
               outward
               Profession
               of
               Christianity
               ,
               yet
               they
               may
               be
               ,
               and
               doubtless
               often
               are
               ,
               as
               Vicious
               and
               Immoral
               as
               any
               other
               Men
               ,
               without
               ever
               arriving
               at
               the
               Point
               of
               
                 Speculative
                 Atheism
              
               ,
               or
               perhaps
               without
               ever
               so
               much
               as
               doubting
               of
               the
               Being
               of
               a
               God
               ,
               of
               the
               Truth
               of
               Religion
               ,
               or
               of
               a
               Future
               State
               of
               Rewards
               and
               Punishments
               .
               No
               one
               saith
               also
               that
               an
               Atheist
               must
               necessarily
               be
               guilty
               of
               
                 all
                 manner
                 of
                 Vice
                 and
                 Immorality
                 :
              
               But
               't
               is
               plain
               enough
               ,
               that
               his
               Principles
               lead
               him
               to
               prosecute
               
                 any
                 vicious
                 Inclination
              
               that
               is
               suitable
               
               to
               him
               ,
               and
               to
               do
               
                 any
                 thing
              
               that
               he
               can
               safely
               ,
               to
               procure
               to
               himself
               that
               kind
               of
               Happiness
               or
               Satisfaction
               he
               proposes
               to
               enjoy
               .
               Many
               Sins
               are
               disagreeable
               to
               some
               particular
               Periods
               and
               Circumstances
               of
               a
               Man's
               Life
               ,
               to
               his
               Constitution
               ,
               Genius
               and
               Humour
               .
               Now
               't
               is
               easie
               to
               suppose
               a
               Man
               may
               abstain
               from
               such
               ,
               for
               his
               own
               Ease
               ,
               Health
               and
               Quiet
               's
               sake
               .
               Self-Love
               will
               preserve
               the
               Atheist
               from
               such
               open
               and
               notorious
               Acts
               of
               Wickedness
               ,
               as
               will
               expose
               him
               to
               the
               Capital
               Punishment
               of
               Human
               Laws
               ;
               and
               which
               will
               endanger
               depriving
               him
               of
               his
               Being
               here
               ,
               where
               he
               only
               proposes
               to
               be
               happy
               .
               This
               Principle
               also
               of
               Self-Love
               ,
               will
               hinder
               him
               from
               exposing
               himself
               to
               Ignominy
               and
               Scandal
               ;
               and
               will
               make
               him
               endeavour
               to
               keep
               fair
               in
               the
               Opinions
               of
               those
               whose
               disesteem
               would
               give
               him
               a
               great
               degree
               of
               Unhappiness
               .
               But
               it
               doth
               not
               in
               the
               least
               follow
               from
               hence
               ,
               that
               because
               he
               is
               not
               guilty
               of
               
                 all
                 manner
              
               ,
               or
               of
               this
               or
               that
               particular
               Vice
               ,
               that
               therefore
               he
               is
               a
               good
               Moral
               Man
               ,
               and
               guilty
               of
               
                 none
                 at
                 all
              
               :
               It
               cannot
               be
               concluded
               from
               hence
               ,
               that
               such
               a
               Person
               will
               avoid
               committing
               any
               Fact
               ,
               be
               it
               never
               so
               Wicked
               ,
               when
               it
               is
               stript
               of
               all
               these
               Inconveniences
               ,
               and
               can
               be
               done
               secretly
               ,
               safely
               and
               securely
               :
               when
               't
               is
               agreeable
               to
               his
               Constitution
               and
               Humour
               ,
               fashionable
               and
               gentile
               ,
               and
               contributes
               very
               much
               to
               that
               kind
               of
               Satisfaction
               he
               is
               inclin'd
               to
               ;
               for
               as
               one
               that
               had
               consider'd
               this
               Point
               well
               ,
               observes
               ,
               
                 Self-Love
                 ,
                 which
                 like
                 Fire
                 covets
                 to
                 resolve
                 all
                 things
                 into
                 it self
                 ,
                 makes
                 Men
                 they
                 care
                 not
                 what
                 Villany
                 or
                 what
                 Impiety
                 they
                 Act
                 ,
                 so
                 it
                 may
                 but
                 conduce
                 to
                 their
                 own
                 Advantage
                 .
              
               (
               Preface
               to
               
                 Great
                 is
              
               Diana
               
                 of
                 the
              
               Ephesians
               .
               )
               And
               indeed
               ,
               if
               he
               be
               not
               absolutely
               
               Stupid
               ,
               and
               one
               that
               proposes
               to
               himself
               no
               manner
               of
               End
               at
               all
               ,
               he
               will
               certainly
               do
               this
               very
               thing
               :
               He
               will
               pursue
               and
               practise
               Indifferently
               such
               kind
               of
               Designs
               and
               Actions
               ,
               be
               they
               good
               or
               bad
               ,
               as
               will
               give
               him
               as
               much
               Pleasure
               and
               Happiness
               as
               he
               can
               have
               here
               in
               this
               short
               Life
               ,
               where
               ,
               Miserable
               Wretch
               as
               he
               is
               ,
               
                 he
                 only
                 hath
                 any
                 hope
              
               .
               And
               nothing
               can
               nor
               will
               hinder
               such
               a
               Person
               from
               endeavouring
               to
               do
               or
               obtain
               any
               thing
               he
               hath
               a
               Mind
               to
               ,
               but
               the
               fear
               of
               being
               exposed
               to
               Punishment
               and
               Misery
               here
               ,
               from
               those
               among
               whom
               he
               lives
               .
               Now
               ,
               this
               Consideration
               can
               have
               no
               place
               in
               secret
               Actions
               ,
               and
               consequently
               nothing
               will
               hinder
               a
               Man
               of
               these
               abominable
               Principles
               from
               committing
               the
               most
               barbarous
               Villany
               that
               is
               consistent
               with
               his
               Safety
               ,
               and
               subservient
               to
               his
               Desires
               ;
               that
               can
               be
               either
               concealed
               in
               Secresie
               ,
               or
               supported
               by
               Power
               .
               For
               ,
               as
               to
               the
               
                 Principle
                 of
                 Honour
              
               ,
               that
               such
               Men
               will
               pretend
               to
               be
               governed
               and
               guided
               by
               ,
               and
               which
               they
               would
               set
               up
               to
               supply
               the
               Room
               of
               Conscience
               and
               Religion
               ;
               't
               is
               plain
               ,
               that
               't
               is
               the
               veriest
               Cheat
               in
               Nature
               :
               't
               is
               nothing
               but
               a
               meer
               abusive
               Name
               ,
               to
               gull
               the
               World
               into
               a
               Belief
               that
               they
               have
               some
               kind
               of
               Principle
               to
               act
               and
               proceed
               by
               ,
               and
               which
               keeps
               them
               from
               doing
               
                 an
                 Ill
                 Thing
              
               :
               Whereas
               the
               Atheist
               can
               have
               no
               Principle
               at
               all
               ,
               but
               that
               sordid
               one
               of
               
                 Self
                 Love
              
               ;
               which
               will
               still
               carry
               him
               to
               the
               perpetrating
               of
               any
               thing
               indifferently
               ,
               according
               as
               it
               best
               conduces
               to
               his
               present
               Interest
               and
               Advantage
               .
               They
               deny
               that
               there
               are
               any
               Actions
               truly
               Good
               or
               Honourable
               ,
               or
               Wicked
               and
               Base
               in
               themselves
               ;
               but
               that
               this
               is
               all
               owing
               to
               the
               peculiar
               Customs
               ,
               Laws
               ,
               and
               Constitutions
               
               of
               Places
               and
               Countries
               :
               And
               that
               as
               
                 all
                 Men
              
               are
               ,
               so
               Actions
               also
               ,
               are
               naturally
               equal
               and
               alike
               :
               And
               how
               far
               such
               Notions
               as
               these
               will
               carry
               Men
               ,
               't
               is
               very
               easie
               both
               to
               Imagine
               and
               to
               Observe
               .
               One
               would
               think
               nothing
               could
               be
               more
               Noble
               ,
               Honourable
               and
               Comely
               ,
               than
               for
               a
               Man
               to
               stick
               firm
               and
               constant
               to
               those
               Principles
               that
               he
               pretends
               to
               ,
               and
               by
               no
               means
               whatever
               to
               be
               brought
               to
               abjure
               and
               deny
               them
               .
               Sincerity
               is
               so
               lovely
               and
               desirable
               a
               Vertue
               ,
               that
               it
               doth
               approve
               it self
               ,
               as
               it
               were
               naturally
               ,
               to
               the
               reason
               of
               all
               Mankind
               :
               and
               't
               is
               equally
               Useful
               ,
               nay
               ,
               indeed
               Necessary
               ,
               to
               the
               due
               Government
               of
               the
               World.
               But
               this
               Noble
               Virtue
               ,
               so
               peculiar
               to
               a
               Man
               of
               True
               honour
               and
               greatness
               of
               Mind
               ,
               the
               Atheist
               will
               practise
               no
               longer
               than
               it
               is
               for
               his
               Interest
               and
               Advantage
               ,
               and
               while
               it
               is
               consistent
               with
               his
               Safety
               .
               That
               Men
               may
               profess
               or
               deny
               any
               thing
               to
               save
               their
               Lives
               ,
               is
               the
               avowed
               Principle
               of
               one
               of
               their
               great
               Writers
               .
               And
               the
               same
               is
               expresly
               asserted
               in
               other
               words
               ,
               even
               in
               lesser
               Cases
               than
               that
               of
               Danger
               of
               Death
               ,
               by
               the
               Translator
               of
               
               Philostratus's
               Life
               of
               
                 Apollonius
                 Tyanaeus
              
               ,
               with
               a
               great
               Pretence
               to
               Wit
               and
               Humour
               .
               But
               if
               Men
               may
               Lye
               and
               Prevaricate
               from
               so
               base
               and
               abject
               a
               Principle
               as
               Fear
               ,
               no
               doubt
               they
               may
               do
               so
               for
               Interest
               and
               Advantage
               ,
               for
               that
               is
               certainly
               as
               good
               a
               ground
               ,
               as
               Cowardliness
               and
               Baseness
               ;
               and
               then
               what
               becomes
               of
               this
               boasted
               Honour
               that
               is
               so
               much
               talk'd
               of
               ;
               this
               
                 greatness
                 of
                 Mind
              
               ,
               that
               will
               keep
               a
               Man
               from
               doing
               an
               
                 ill
                 thing
              
               .
               In
               reality
               ,
               't
               will
               at
               last
               amount
               to
               no
               more
               than
               this
               ,
               that
               he
               will
               forbear
               doing
               
                 an
                 Ill
                 Thing
              
               ,
               when
               
               he
               thinks
               it
               will
               
                 prove
                 ill
                 to
                 him
              
               :
               he
               will
               be
               Just
               ,
               Honest
               and
               Sincere
               when
               he
               
                 don't
                 dare
              
               be
               otherwise
               ,
               for
               fear
               of
               the
               Law
               ,
               Shame
               ,
               and
               Ignominy
               :
               For
               all
               Men
               of
               Atheistical
               Principles
               would
               be
               Knaves
               and
               Villains
               
                 if
                 they
                 durst
              
               ,
               if
               they
               could
               do
               it
               safely
               and
               securely
               :
               such
               a
               Man
               (
               't
               is
               like
               )
               shall
               return
               you
               a
               Bag
               of
               Money
               ,
               or
               a
               rich
               Jewel
               you
               happen
               to
               depose
               in
               his
               Hands
               ;
               but
               why
               is
               it
               ?
               't
               is
               because
               he
               dares
               not
               keep
               it
               and
               deny
               it
               ;
               't
               is
               great
               odds
               but
               he
               is
               discovered
               and
               exposed
               by
               this
               means
               ;
               and
               besides
               ,
               't
               is
               Unfashionable
               and
               Ungenteel
               to
               be
               a
               Cheat
               in
               such
               Cases
               .
               But
               to
               impoverish
               a
               Family
               by
               Extravagance
               and
               Debauchery
               ,
               to
               defraud
               Creditors
               of
               their
               just
               Debts
               ,
               or
               Servants
               of
               their
               Wages
               ,
               
                 to
                 Cheat
                 at
                 Play
              
               ,
               to
               violate
               one's
               Neighbour's
               Bed
               to
               gratifie
               one's
               own
               Lust
               ,
               are
               things
               ,
               which
               though
               to
               the
               full
               as
               Wicked
               and
               Unreasonable
               in
               themselves
               ,
               are
               yet
               swallowed
               down
               as
               allowable
               enough
               ,
               because
               common
               and
               usual
               ,
               and
               which
               are
               not
               ,
               the
               more
               is
               the
               pity
               ,
               attended
               with
               that
               Scandal
               and
               Infamy
               that
               other
               Vices
               are
               .
               Thus
               't
               is
               very
               plain
               ,
               that
               this
               pretended
               Principle
               of
               Honour
               in
               an
               Atheist
               or
               a
               Wicked
               Man
               ,
               and
               this
               Obedience
               and
               Deference
               that
               he
               pretends
               to
               pay
               to
               the
               Laws
               of
               his
               Country
               ,
               is
               a
               most
               Partial
               and
               Changeable
               thing
               ,
               and
               vastly
               different
               from
               that
               true
               Honour
               and
               Bravery
               that
               is
               founded
               on
               the
               Eternal
               Basis
               of
               Conscience
               and
               Religion
               ;
               't
               is
               an
               Airy
               Name
               that
               serves
               only
               to
               amuse
               unthinking
               and
               short-sighted
               Persons
               into
               a
               Belief
               ,
               that
               he
               hath
               some
               kind
               of
               Principles
               that
               he
               will
               stick
               to
               ;
               that
               so
               he
               may
               be
               thought
               fit
               to
               be
               
                 trusted
                 ,
                 dealt
              
               and
               
                 conversed
                 withall
              
               in
               the
               World.
               
            
             
             
               And
               thus
               ,
               I
               think
               ,
               it
               is
               very
               clear
               and
               apparent
               that
               Wickedness
               naturally
               leads
               to
               Infidelity
               and
               Atheism
               ,
               and
               Infidelity
               and
               Atheism
               to
               the
               Support
               and
               Maintenance
               of
               That
               :
               And
               that
               
                 it
                 is
                 the
                 Wicked
                 that
                 will
                 not
                 seek
                 after
                 God
                 ,
                 and
                 whose
                 thoughts
                 are
                 that
                 there
                 is
                 no
                 God.
              
               Which
               was
               my
               First
               Particular
               .
            
             
               I
               come
               next
               to
               Consider
               ,
            
             
               II.
               That
               Peculiar
               Kind
               of
               Wickedness
               which
               the
               Psalmist
               here
               takes
               notice
               of
               ,
               as
               the
               chief
               Ground
               from
               whence
               Infidelity
               and
               Atheism
               proceed
               :
               And
               that
               is
               
                 Pride
                 .
                 The
                 Wicked
                 ,
                 through
                 the
                 Pride
                 of
                 his
                 Countenance
                 will
                 not
                 seek
                 after
                 God
                 ,
                 neither
                 is
                 God
                 in
                 all
                 his
                 Thoughts
                 .
              
            
             
               And
               I
               question
               not
               but
               this
               Vice
               of
               Pride
               ,
               is
               generally
               the
               Concomitant
               of
               Infidelity
               ,
               and
               the
               chief
               Ground
               from
               whence
               the
               Spirit
               of
               
                 Speculative
                 Atheism
              
               proceeds
               .
               When
               Men
               of
               proud
               and
               haughty
               Spirits
               lead
               ill
               Lives
               ,
               as
               they
               very
               often
               do
               ,
               they
               always
               endeavour
               to
               justifie
               themselves
               in
               their
               Proceeding
               ,
               be
               it
               never
               so
               Irregular
               and
               Absurd
               ,
               and
               never
               so
               contrary
               to
               the
               considerate
               Sentiments
               of
               all
               the
               rest
               of
               the
               World.
               A
               Proud
               Man
               hates
               to
               acknowledge
               himself
               in
               an
               Errour
               ,
               and
               to
               own
               that
               he
               hath
               committed
               a
               Fault
               :
               He
               would
               have
               the
               World
               believe
               that
               there
               is
               a
               kind
               of
               Indefectibility
               in
               his
               Understanding
               and
               Judgment
               ,
               which
               secures
               him
               from
               being
               deceived
               and
               mistaken
               like
               other
               Mortals
               .
               Whatever
               Actions
               therefore
               such
               a
               Person
               commits
               ,
               he
               would
               fain
               have
               appear
               reasonable
               and
               justifiable
               .
               But
               he
               sees
               plainly
               that
               he
               cannot
               make
               
               Wickedness
               and
               Immorality
               do
               so
               ,
               as
               long
               as
               Religion
               stands
               its
               Ground
               in
               the
               World.
               The
               Sacred
               Scriptures
               are
               so
               plain
               and
               express
               against
               such
               a
               course
               of
               Life
               ,
               that
               there
               is
               no
               avoiding
               being
               convicted
               and
               condemned
               while
               their
               Authority
               remains
               good
               :
               'T
               is
               impossible
               any
               way
               to
               reconcile
               a
               vicious
               Life
               to
               the
               Doctrine
               there
               delivered
               :
               And
               therefore
               he
               sees
               plainly
               ,
               That
               one
               that
               Professes
               to
               believe
               the
               great
               Truths
               of
               Religion
               ,
               and
               the
               Divine
               Authority
               of
               those
               Sacred
               Books
               ,
               and
               yet
               by
               his
               Practices
               gives
               the
               Lye
               to
               his
               Profession
               ,
               and
               while
               he
               acknowledges
               Jesus
               Christ
               
                 in
                 his
                 Words
                 ,
                 doth
                 in
                 his
                 Works
                 deny
                 him
              
               ;
               he
               sees
               ,
               I
               say
               ,
               that
               such
               an
               one
               stands
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Self-condemned
               ,
               and
               can
               never
               acquit
               himself
               either
               to
               his
               own
               Conscience
               ,
               or
               to
               the
               Reason
               of
               Mankind
               .
               Now
               this
               is
               perfectly
               disagreeable
               to
               the
               Genious
               and
               Humour
               of
               a
               Proud
               Man
               ;
               he
               cannot
               bear
               to
               be
               thought
               in
               any
               respect
               Incoherent
               or
               Inconsistent
               with
               himself
               :
               And
               therefore
               having
               vainly
               tried
               to
               justifie
               himself
               in
               his
               Wickedness
               ,
               by
               alledging
               the
               Examples
               of
               some
               good
               Men
               in
               Sacred
               Scripture
               ,
               that
               have
               been
               guilty
               of
               great
               Sins
               ,
               but
               whose
               Repentance
               he
               can
               by
               no
               means
               digest
               :
               And
               having
               also
               fruitlessly
               endeavoured
               to
               rely
               on
               the
               
                 perverted
                 Sense
              
               of
               some
               particular
               Texts
               of
               Scripture
               ,
               which
               he
               knows
               are
               sufficiently
               refuted
               by
               the
               Analogy
               of
               the
               whole
               ;
               he
               finds
               at
               last
               that
               't
               is
               the
               best
               way
               to
               deny
               the
               Divine
               Authority
               of
               the
               Bible
               ,
               and
               the
               Truth
               of
               all
               Revelation
               ,
               and
               so
               boldly
               shake
               off
               at
               once
               all
               Obligation
               to
               the
               Rules
               of
               Piety
               and
               Virtue
               ;
               and
               since
               Religion
               can't
               be
               wrested
               so
               as
               to
               give
               an
               allowance
               to
               his
               way
               of
               living
               ,
               he
               will
               take
               
               it
               quite
               away
               ,
               Banish
               that
               and
               God
               Almighty
               out
               of
               the
               World
               ,
               and
               
                 set
                 up
                 Iniquity
                 by
                 a
                 Law.
              
               And
               nothing
               can
               be
               more
               pleasing
               and
               agreeable
               to
               the
               Arrogance
               of
               such
               Men
               than
               this
               way
               of
               Proceeding
               :
               It
               gratifies
               an
               insolent
               and
               haughty
               Spirit
               prodigiously
               ,
               to
               do
               things
               out
               of
               the
               common
               Road
               ;
               to
               pretend
               to
               be
               Adept
               in
               a
               Philosophy
               that
               is
               as
               much
               above
               the
               rest
               of
               Mankind's
               Notions
               ,
               as
               't
               is
               Contradictory
               to
               it
               :
               to
               assume
               to
               himself
               a
               Power
               of
               seeing
               much
               farther
               into
               things
               than
               other
               Folk
               ,
               and
               to
               penetrate
               into
               the
               deepest
               recesses
               of
               Nature
               .
               (a)
               He
               would
               pass
               for
               one
               of
               Nature's
               Cabinet
               Councellors
               ,
               a
               Bosome
               Favourite
               that
               knows
               all
               the
               secret
               Springs
               of
               Action
               ,
               and
               the
               first
               remote
               Causes
               of
               all
               Things
               .
               He
               pleases
               himself
               mightily
               to
               have
               discovered
               with
               what
               Ridiculous
               Bugbears
               the
               Generality
               of
               Mankind
               are
               awed
               and
               frighted
               ;
               he
               can
               now
               look
               down
               (b)
               with
               a
               Scornful
               Pity
               on
               the
               poor
               groveling
               Vulgar
               ,
               the
               Unthinking
               Mobb
               below
               ,
               that
               are
               poorly
               enslaved
               and
               terrified
               by
               the
               Fear
               of
               a
               God
               ,
               and
               of
               
                 Ills
                 to
                 come
                 they
                 know
                 not
                 when
                 nor
                 where
                 :
              
               He
               despises
               such
               dull
               Biggots
               as
               will
               be
               imposed
               upon
               by
               Priests
               ,
               and
               that
               will
               superstitiously
               abstain
               from
               the
               Enjoyment
               of
               present
               Pleasure
               ,
               on
               account
               of
               such
               idle
               Tales
               as
               the
               Comminations
               of
               Religion
               .
               And
               as
               he
               despises
               those
               that
               are
               
                 not
                 Wicked
              
               ,
               so
               he
               upbraids
               those
               
                 that
                 are
                 so
              
               ,
               with
               inconsistency
               with
               their
               Principles
               and
               Profession
               ,
               and
               for
               doing
               the
               
                 same
                 things
                 that
                 he
                 doth
              
               ,
               when
               they
               have
               nothing
               to
               bear
               them
               out
               :
               And
               thus
               he
               doubly
               gratifies
               his
               Pride
               ,
               by
               justifying
               himself
               ,
               and
               condemning
               
               and
               triumphing
               over
               others
               .
               Nay
               ,
               the
               very
               Mistakes
               and
               Errours
               of
               such
               a
               Man
               ,
               we
               are
               told
               ,
               appear
               laudable
               and
               great
               to
               him
               ,
               and
               he
               can
               please
               himself
               at
               last
               ,
               with
               saying
               ,
               
                 That
                 he
                 hath
                 not
                 Erred
                 like
                 a
                 Fool
                 ,
                 but
              
               Secundum
               Verbum
               .
               Vid.
               Oracles
               of
               Reason
               ,
               p.
               92.
               
               When
               Men
               have
               a
               while
               enured
               themselves
               to
               talk
               at
               this
               rate
               ,
               and
               to
               blow
               themselves
               up
               with
               such
               lofty
               Conceits
               and
               Fancies
               ,
               they
               grow
               by
               degrees
               more
               and
               more
               opinionated
               ,
               and
               do
               dote
               more
               and
               more
               on
               their
               own
               dear
               Notions
               ;
               and
               finding
               by
               this
               means
               quiet
               and
               ease
               in
               the
               Practice
               of
               their
               Sins
               ,
               they
               at
               last
               degenerate
               so
               far
               as
               firmly
               to
               believe
               the
               Truth
               of
               what
               they
               perhaps
               at
               first
               advanced
               and
               talk'd
               only
               from
               a
               Spirit
               of
               Contradiction
               ;
               and
               become
               so
               stupid
               and
               blind
               ,
               as
               ,
               like
               great
               Liars
               ,
               to
               believe
               their
               own
               Figments
               and
               Inventions
               (a)
               To
               such
               any
               Extravagant
               and
               Inconsistent
               Hypothesis
               ,
               so
               it
               do
               but
               clash
               with
               Sacred
               Scripture
               ,
               shall
               be
               no
               less
               than
               a
               real
               Demonstration
               ;
               a
               Bold
               and
               daring
               Falsity
               shall
               pass
               for
               undoubted
               Truth
               ;
               and
               a
               Prophane
               Jest
               ,
               or
               a
               Scurrilous
               Reflection
               on
               the
               Character
               or
               Person
               of
               one
               in
               Holy
               Orders
               ,
               shall
               be
               a
               sufficient
               Refutation
               of
               the
               plainest
               Demonstration
               he
               can
               bring
               against
               their
               Principles
               and
               Practices
               .
               For
               it
               is
               most
               certain
               ,
               that
               though
               a
               Proud
               Man
               always
               think
               himself
               in
               the
               right
               ,
               and
               arrogate
               to
               himself
               an
               Exemption
               from
               the
               common
               Frailties
               and
               Errours
               of
               Mankind
               ;
               yet
               there
               is
               no
               body
               so
               frequently
               deceived
               and
               mistaken
               ,
               as
               he
               ;
               for
               he
               doth
               so
               over-estimate
               all
               his
               Faculties
               and
               Endowments
               ,
               and
               is
               so
               much
               enamoured
               of
               ,
               and
               Trusts
               so
               much
               to
               his
               own
               Quickness
               and
               Penetration
               ,
               that
               he
               usually
               
               Imagines
               his
               Great
               Genius
               able
               to
               Master
               any
               thing
               without
               the
               servile
               fatigue
               of
               Pains
               and
               Study
               :
               and
               therefore
               he
               will
               never
               give
               himself
               Time
               seriously
               to
               examine
               into
               things
               ,
               he
               scorns
               and
               hates
               the
               Drudgery
               of
               deeply
               revolving
               and
               comparing
               the
               Idaeas
               of
               things
               in
               his
               Mind
               ,
               but
               rashly
               proceeds
               to
               Judgment
               and
               Determination
               on
               a
               very
               Transient
               and
               Superficial
               View
               :
               And
               there
               will
               he
               stick
               ,
               be
               the
               Resolution
               he
               is
               come
               to
               never
               so
               absurd
               and
               Unaccountable
               ;
               for
               he
               is
               as
               much
               above
               confessing
               ,
               an
               Errour
               in
               Judgment
               ,
               as
               he
               is
               of
               Repenting
               of
               a
               Fault
               in
               Practice
               .
               And
               indeed
               ,
               as
               the
               absurd
               and
               ridiculous
               Paradoxes
               which
               Atheistical
               Writers
               maintain
               ,
               shew
               their
               shallow
               insight
               into
               things
               ,
               and
               their
               Precipitancy
               in
               forming
               a
               Determination
               about
               them
               ;
               so
               the
               Pride
               and
               Haughtiness
               with
               which
               they
               deliver
               them
               ,
               abundantly
               demonstrates
               the
               True
               Spirit
               of
               such
               Authors
               ,
               and
               the
               Real
               Ground
               both
               of
               their
               Embracing
               and
               Maintaining
               their
               Opinions
               .
               Plato
               describes
               the
               Atheists
               of
               his
               Age
               ,
               to
               be
               a
               Proud
               ,
               Insolent
               ,
               and
               Haughty
               sort
               of
               Men
               ,
               the
               Ground
               of
               whose
               Opinion
               was
               ,
               he
               saith
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               reality
               ,
               a
               
                 very
                 mischievous
                 Ignorance
              
               ;
               though
               to
               the
               conceited
               Venders
               and
               Embracers
               of
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               It
               appeared
               to
               be
               the
               
                 greatest
                 Wisdom
              
               ,
               and
               the
               
                 Wisest
                 of
                 all
                 Opinions
                 .
                 Lactantius
              
               tells
               us
               in
               his
               Discourse
               ,
               
                 De
                 Ira
                 Dei
              
               ,
               p.
               729.
               
               Oxon.
               that
               the
               true
               Reason
               why
               
                 Diagoras
                 Melius
              
               and
               Theodorus
               ,
               two
               of
               the
               Ancient
               Atheists
               denied
               a
               Deity
               was
               ,
               
                 That
                 they
                 might
                 gain
                 the
                 Glory
                 of
                 being
                 the
                 Authors
                 of
                 some
                 new
                 Opinion
                 ,
                 contradictory
                 to
                 the
                 common
                 Notions
                 of
                 Mankind
                 .
              
               And
               of
               the
               former
               of
               
               these
               ,
               
                 Diagoras
                 ,
                 Sextus
                 Empiricus
              
               acquaints
               us
               ,
               That
               because
               a
               certain
               perjured
               Person
               ,
               
                 who
                 had
                 wrong'd
                 him
                 ,
                 lived
                 unpunished
                 by
                 the
                 Gods
                 ,
                 he
                 was
                 so
                 enraged
                 at
                 it
                 ,
                 that
                 he
                 undertook
                 to
                 maintain
                 there
                 were
                 no
                 Gods
                 at
                 all
                 .
              
               Lib.
               Adr.
               Mathem
               .
               Edit
               .
               Genev.
               1621.
               
            
             
               The
               like
               Pride
               and
               Arrogance
               Lactantius
               tells
               us
               he
               found
               in
               the
               two
               great
               Writers
               that
               appeared
               against
               Christianity
               ,
               in
               his
               time
               ,
               in
               Bithynia
               .
               The
               former
               of
               these
               ,
               who
               ,
               't
               is
               probable
               ,
               was
               the
               famous
               Porphyry
               ,
               called
               himself
               
                 Antistes
                 Philosophiae
              
               ,
               the
               Chief
               or
               Prince
               of
               Philosophers
               ;
               and
               saith
               
                 Lactantius
                 ,
                 Nescio
                 utrum
                 Superbius
                 an
                 Importunius
                 ,
                 pretended
                 to
                 correct
                 the
                 blind
                 Errors
                 of
                 Mankind
                 ,
                 and
                 to
                 guide
                 Men
                 into
                 the
                 True
                 Way
                 ;
                 He
                 could
                 not
                 bear
                 ,
                 that
                 Unskilful
                 and
                 Innocent
                 Persons
                 should
                 be
                 enslaved
                 by
                 the
                 Cheats
                 of
                 ,
                 and
                 become
                 a
                 Prey
                 to
                 ,
                 Crafty
                 and
                 Designing
                 Men.
              
               Lib.
               de
               Justit
               .
               p.
               420
               ,
               421.
               
               Oxon.
               
            
             
               With
               the
               like
               Assurance
               do
               the
               Modern
               Writers
               of
               this
               kind
               express
               themselves
               :
               And
               though
               they
               have
               in
               reality
               very
               little
               or
               nothing
               New
               ,
               but
               only
               the
               Arguments
               of
               the
               Ancients
               a
               little
               varied
               and
               embelished
               ,
               (
               as
               I
               shall
               have
               occasion
               to
               observe
               hereafter
               more
               at
               large
               ,
               )
               yet
               they
               all
               set
               up
               for
               new
               Lights
               ,
               and
               mighty
               Discoverers
               of
               the
               Secrets
               of
               Nature
               and
               Philosophy
               ;
               and
               all
               of
               them
               assume
               the
               Glory
               of
               first
               leading
               Men
               into
               the
               way
               of
               Truth
               ,
               and
               delivering
               them
               out
               of
               the
               dark
               mazes
               of
               Vulgar
               Errors
               .
               This
               was
               the
               pretence
               of
               Vanini
               ,
               who
               was
               burnt
               for
               Atheism
               at
               
                 Tholouse
                 ,
                 A.
                 D.
              
               1619.
               
                 whose
                 Mind
              
               ,
               he
               says
               ,
               
                 grew
                 more
                 and
                 more
                 strong
                 ,
                 
                 healthful
                 and
                 robust
                 ,
              
               
               
                 as
                 he
                 exercised
                 it
                 in
                 searching
                 out
                 the
                 Secrets
                 of
                 that
                 Supreme
                 Philosophy
                 ,
                 which
                 is
                 wholly
                 unknown
                 to
                 the
                 common
                 and
                 ordinary
                 Rank
                 of
                 Philosophers
                 :
              
               And
               this
               ,
               he
               saith
               ,
               
                 will
                 soon
                 be
                 discovered
                 ,
                 by
                 the
                 perusal
                 of
                 his
              
               Physico-Magicum
               ,
               
                 which
                 was
                 now
                 to
                 see
                 the
                 Light.
                 Vid.
              
               Vanini
               Amphitheatr
               .
               in
               Epist.
               Dedicat.
               
            
             
               After
               the
               same
               manner
               do
               
                 Machiavel
                 ,
                 Spinoza
                 ,
                 Hobbs
                 ,
                 Blount
                 ,
              
               and
               all
               the
               late
               Atheistical
               Writers
               ,
               deliver
               themselves
               ;
               Instances
               of
               which
               ,
               I
               think
               ,
               I
               need
               not
               stay
               to
               give
               ,
               since
               't
               is
               conspicuous
               through
               the
               whole
               course
               of
               their
               Writings
               ,
               and
               ,
               no
               doubt
               ,
               taken
               notice
               of
               by
               every
               Reader
               ;
               only
               of
               the
               first
               of
               these
               ,
               
                 viz.
                 Machiavel
              
               ,
               I
               cannot
               but
               take
               notice
               ,
               that
               Vanini
               himself
               saith
               ,
               that
               't
               was
               his
               Pride
               and
               Covetousness
               that
               made
               him
               deny
               the
               Truth
               of
               the
               Miracles
               recorded
               in
               Sacred
               Scripture
               .
               Amphitheatr
               .
               p.
               51.
               
               Edit
               .
               Lugduni
               ,
               1615.
               
            
             
               And
               as
               the
               Writings
               ,
               so
               the
               Discourses
               of
               these
               Gentlemen
               do
               equally
               discover
               this
               Pride
               and
               Vanity
               :
               for
               they
               do
               usually
               deliver
               themselves
               with
               such
               a
               scornful
               and
               contemptuous
               Air
               ,
               when
               they
               either
               endeavour
               to
               establish
               their
               own
               ,
               or
               to
               overthrow
               their
               Adversaries
               Arguments
               ,
               as
               sufficiently
               shews
               the
               Propriety
               and
               Truth
               of
               the
               Psalmist's
               Observation
               here
               ,
               that
               't
               is
               
                 through
                 the
                 pride
                 of
                 his
                 countenance
                 ,
                 that
                 the
                 wicked
                 will
                 not
                 seek
                 after
                 God.
              
               The
               LXXII
               .
               indeed
               render
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 Through
                 
                 the
                 abundance
                 of
                 his
                 wrath
                 :
              
               and
               therein
               they
               are
               followed
               by
               the
               vulgar
               Latin.
               As
               if
               the
               Wicked
               were
               angry
               against
               God
               ,
               and
               enraged
               at
               his
               Presidency
               over
               Humane
               Affairs
               :
               as
               if
               they
               fretted
               under
               ,
               and
               quarelled
               at
               the
               Severity
               of
               his
               Laws
               and
               Government
               ,
               and
               scorned
               to
               apply
               themselves
               to
               him
               by
               Prayer
               ,
               and
               to
               submit
               to
               him
               by
               Obedience
               .
               But
               though
               this
               may
               be
               a
               good
               sence
               of
               the
               words
               ;
               and
               though
               ,
               I
               doubt
               not
               ,
               a
               stubborn
               Frowardness
               and
               Perverseness
               of
               our
               Wills
               against
               the
               Will
               of
               God
               ,
               may
               be
               a
               frequent
               cause
               and
               ground
               of
               Infidelity
               :
               yet
               our
               English
               Translation
               appears
               to
               me
               to
               be
               much
               better
               warranted
               from
               the
               Hebrew
               ;
               for
               there
               it
               is
               properly
               ,
               
                 through
                 the
                 Elevation
                 of
                 his
                 Nose
                 or
                 Face
                 .
              
               Which
               ,
               truly
               ,
               is
               very
               emphatical
               ,
               and
               expresses
               such
               a
               proud
               and
               scornful
               gesture
               of
               Face
               ,
               as
               is
               the
               natural
               Indication
               of
               the
               Internal
               Haughtiness
               of
               a
               Man's
               Mind
               ;
               or
               as
               the
               Targum
               ,
               on
               this
               place
               ,
               render
               it
               ,
               
                 of
                 the
                 arrogance
                 of
                 his
                 Spirit
                 .
              
               Such
               a
               Turn
               and
               Air
               of
               Countenance
               as
               argues
               a
               proud
               contempt
               of
               all
               the
               rest
               of
               Mankind
               ,
               who
               trot
               on
               in
               the
               common
               road
               ,
               believe
               and
               worship
               a
               God
               ,
               and
               poorly
               submit
               to
               be
               governed
               by
               his
               Laws
               and
               Precepts
               .
            
             
               And
               thus
               having
               dispatched
               my
               Two
               first
               Particulars
               ,
               and
               shewed
               ,
               That
               Wickedness
               and
               Pride
               are
               two
               great
               Causes
               of
               Infidelity
               and
               Atheism
               ;
               I
               should
               now
               proceed
               to
               speak
               to
               the
               Third
               thing
               observable
               in
               my
               Text
               ,
               viz.
               
            
             
               III.
               The
               great
               Charge
               which
               the
               Psalmist
               brings
               against
               the
               wicked
               Person
               here
               mentioned
               ,
               
                 That
                 he
                 will
                 not
                 seek
                 after
                 God
                 ;
                 neither
                 is
                 God
                 in
                 all
                 his
                 Thoughts
                 .
              
               
               But
               this
               I
               must
               leave
               for
               my
               next
               Discourse
               ,
               and
               shall
               now
               Conclude
               with
               a
               word
               or
               two
               by
               way
               of
               Application
               .
            
             
               Since
               the
               Case
               stands
               thus
               ,
               That
               Wickedness
               in
               general
               ,
               and
               Pride
               in
               particular
               ,
               do
               so
               naturally
               lead
               to
               Infidelity
               and
               Atheism
               ;
               and
               that
               't
               is
               hardly
               possible
               to
               imagine
               a
               Man
               can
               entertain
               such
               an
               Opinion
               without
               them
               :
               Let
               every
               one
               then
               ,
               that
               hath
               any
               Inclination
               or
               Temptation
               that
               way
               ,
               seriously
               examine
               his
               own
               Mind
               ,
               whether
               he
               be
               not
               prejudiced
               towards
               it
               by
               some
               
                 vitious
                 Desires
              
               and
               Affections
               ;
               whether
               he
               doth
               not
               heartily
               wish
               that
               there
               were
               no
               God
               nor
               Religion
               ;
               whether
               he
               hath
               not
               ,
               by
               his
               past
               Actions
               ,
               really
               loaded
               himself
               with
               guilt
               ,
               and
               therefore
               is
               disturbed
               in
               his
               Mind
               with
               the
               apprehension
               ,
               that
               the
               Divine
               Punishment
               will
               overtake
               him
               ,
               and
               light
               upon
               him
               ,
               for
               his
               Sins
               :
               Let
               him
               search
               diligently
               whether
               he
               hath
               not
               recourse
               to
               Infidelity
               ,
               as
               to
               an
               Opiate
               in
               this
               case
               ,
               to
               allay
               the
               Pains
               of
               his
               Conscience
               ,
               and
               to
               compose
               the
               Disorder
               of
               his
               guilty
               Mind
               ,
               and
               to
               gain
               ,
               as
               it
               were
               ,
               an
               Insensibility
               in
               Sinning
               .
               For
               if
               the
               case
               be
               thus
               ,
               't
               is
               plain
               ,
               he
               is
               not
               free
               ,
               and
               at
               liberty
               ,
               to
               make
               a
               just
               Judgment
               of
               the
               Truth
               of
               Things
               ;
               he
               is
               already
               a
               Party
               ,
               and
               much
               more
               enclined
               to
               one
               side
               of
               the
               Question
               than
               to
               the
               other
               ;
               and
               consequently
               ,
               he
               will
               pitch
               on
               that
               as
               Truth
               ,
               which
               he
               would
               have
               to
               be
               so
               .
               But
               this
               is
               certainly
               a
               very
               partial
               way
               of
               proceeding
               ,
               and
               such
               as
               no
               wise
               Man
               would
               use
               in
               a
               matter
               of
               so
               very
               great
               moment
               ,
               to
               engage
               one's
               self
               rashly
               in
               a
               Determination
               ,
               before
               a
               thorough
               and
               careful
               Examination
               of
               the
               Evidence
               on
               both
               sides
               :
               This
               is
               to
               look
               on
               things
               
               in
               a
               false
               Light
               ,
               through
               coloured
               Glasses
               ,
               through
               Diseased
               and
               Icterical
               Eyes
               ;
               and
               then
               to
               believe
               them
               to
               be
               
                 in
                 reality
              
               ,
               what
               our
               depraved
               and
               prejudicate
               Apprehensions
               make
               them
               .
            
             
               The
               Enemies
               to
               Religion
               say
               ,
               That
               the
               Preachers
               of
               it
               are
               not
               to
               be
               minded
               ;
               the
               Arguments
               they
               bring
               are
               all
               forced
               and
               strained
               ,
               because
               't
               is
               their
               Trade
               ,
               and
               they
               get
               Money
               by
               it
               ;
               and
               their
               Craft
               obliges
               them
               to
               cry
               out
               ,
               
                 Great
                 is
              
               Diana
               
                 of
                 the
                 Ephesians
              
               !
               I
               hope
               therefore
               this
               being
               so
               Precarious
               and
               Partial
               a
               way
               of
               Proceeding
               ,
               to
               subscribe
               to
               Religion
               by
               Implicit
               Faith
               ,
               and
               to
               take
               it
               up
               upon
               trust
               from
               those
               ,
               whose
               Interest
               (
               they
               say
               )
               it
               is
               to
               propagate
               it
               in
               the
               World
               :
               I
               hope
               ,
               I
               say
               ,
               that
               Men
               will
               not
               act
               so
               on
               the
               other
               hand
               ,
               and
               embrace
               Atheism
               and
               Infidelity
               on
               the
               same
               
                 Precarious
                 Grounds
              
               .
               I
               hope
               all
               such
               Persons
               can
               clearly
               approve
               themselves
               to
               be
               
                 truly
                 Virtuous
                 and
                 Moral
              
               in
               their
               Inclinations
               and
               Practices
               ;
               and
               are
               sure
               that
               they
               have
               no
               strong
               Inclinations
               to
               such
               Actions
               as
               the
               World
               calls
               Vicious
               .
               For
               if
               they
               have
               ,
               and
               do
               take
               real
               Pleasure
               in
               the
               Practice
               of
               Wickedness
               ,
               't
               is
               plain
               that
               they
               must
               be
               Prejudiced
               and
               Bigotted
               to
               their
               Lusts
               and
               Humours
               ;
               they
               cannot
               be
               Free-thinkers
               in
               the
               Case
               ;
               the
               Cloggs
               of
               ill
               Custom
               ,
               and
               a
               loose
               Education
               bear
               them
               down
               ,
               and
               they
               cannot
               shake
               them
               off
               .
               Their
               present
               Interest
               influences
               and
               governs
               their
               Belief
               ,
               and
               enslaves
               and
               Tyrannizes
               over
               their
               Reason
               .
            
             
               Let
               them
               consider
               impartially
               the
               Arguments
               for
               Infidelity
               ,
               and
               they
               will
               find
               them
               all
               forced
               and
               
                 strained
                 Paradoxes
              
               ,
               Invented
               by
               Sceptical
               and
               
                 Canting
                 
                 Philosophers
              
               ,
               a
               Crafty
               and
               Designing
               sort
               of
               Men
               ,
               who
               set
               up
               Atheism
               
                 because
                 they
                 Get
                 by
                 it
              
               ,
               and
               whose
               Interest
               it
               is
               that
               there
               should
               be
               no
               God
               and
               Religion
               .
            
             
               Let
               not
               therefore
               Men
               be
               so
               stupid
               and
               blind
               as
               to
               talk
               of
               Prejudices
               on
               the
               side
               of
               Religion
               ,
               and
               never
               perceive
               that
               there
               are
               any
               at
               all
               on
               that
               of
               Infidelity
               .
               If
               they
               scorn
               to
               take
               up
               Religion
               on
               trust
               ,
               without
               examining
               into
               its
               Grounds
               and
               Reasons
               ;
               for
               their
               Own
               sakes
               let
               them
               be
               as
               Cautious
               and
               Inquisitive
               on
               the
               other
               hand
               ,
               and
               not
               run
               Hood-winked
               into
               Eternal
               Destruction
               ,
               by
               subscribing
               to
               Atheism
               in
               hast
               ,
               and
               without
               that
               previous
               Consideration
               and
               Regard
               ,
               which
               so
               great
               and
               important
               an
               Affair
               requires
               :
               For
               if
               they
               will
               but
               strip
               themselves
               of
               those
               Prejudices
               which
               arise
               from
               their
               Vices
               ,
               and
               avoid
               being
               impetuously
               born
               down
               by
               their
               depraved
               Inclination
               ;
               they
               will
               soon
               perceive
               that
               the
               Grounds
               and
               Principles
               of
               Infidelity
               are
               abundantly
               too
               precarious
               to
               afford
               them
               any
               thing
               like
               a
               
                 Demonstrative
                 assurance
              
               of
               the
               Falsity
               of
               Religion
               :
               
                 Without
                 which
              
               ,
               surely
               no
               Man
               of
               Sense
               ,
               and
               that
               can
               think
               at
               all
               ,
               will
               ever
               run
               the
               hazard
               of
               Damnation
               .
            
             
               FINIS
               .
            
          
        
         
           
             
             
               Books
               printed
               for
               
                 Rich.
                 Wilkin
              
               at
               the
               King's-Head
               in
               St.
               
                 Paul's
                 Church-yard
              
               .
            
             
               DR
               .
               
               Woodward's
               Natural
               History
               of
               the
               Earth
               .
               in
               Octavo
               .
            
             
               Remarks
               on
               some
               late
               Papers
               relating
               to
               the
               Universal
               Deluge
               ,
               and
               to
               the
               Natural
               History
               of
               the
               Earth
               ;
               By
               
                 J.
                 Harris
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               Royal-Society
               .
               In
               Octavo
               .
            
             
               Dr.
               
               Abbadie's
               Vindication
               of
               the
               Truth
               of
               the
               Christian
               Religion
               ,
               against
               the
               Objections
               of
               all
               Modern
               Opposers
               ;
               in
               Two
               Volumes
               .
               In
               Octavo
               .
            
             
               A
               Serious
               Proposal
               to
               the
               Ladies
               ,
               for
               the
               Advancement
               of
               their
               true
               and
               greatest
               Interest
               ;
               Part
               I.
               By
               a
               Lover
               of
               their
               Sex.
               The
               Third
               Edition
               .
               In
               Twelves
               .
            
             
               A
               Serious
               Proposal
               to
               the
               Ladies
               ;
               Part
               II.
               Wherein
               a
               Method
               is
               offer'd
               for
               the
               Improvement
               of
               their
               Minds
               .
               In
               Twelves
               .
            
             
               Letters
               concerning
               the
               Love
               of
               God
               ,
               between
               the
               Author
               of
               the
               Proposal
               to
               the
               Ladies
               and
               Mr.
               
                 John
                 Norris
              
               .
               In
               Octavo
               .
            
             
               An
               Answer
               to
               
                 W.
                 P.
              
               his
               Key
               about
               the
               Quakers
               Light
               within
               ,
               and
               Oaths
               ;
               with
               an
               Appendix
               of
               the
               Sacraments
               .
               In
               Octavo
               .
            
             
               A
               Letter
               to
               the
               Honourable
               Sir
               
                 Robert
                 Howard
              
               :
               Together
               with
               some
               Animadversions
               on
               a
               Book
               ,
               entituled
               ,
               
                 Christianity
                 not
                 Mysterious
              
               .
               In
               Octavo
               .
            
             
               
                 Now
                 in
                 the
                 Press
                 .
              
               
                 Discourses
                 on
                 several
                 Practical
                 Subjects
                 ,
                 By
                 the
                 late
                 Reverend
                 
                   W.
                   Payne
                
                 ,
                 D.D.
                 With
                 a
                 Preface
                 giving
                 an
                 Account
                 of
                 his
                 Life
                 ,
                 Writings
                 ,
                 and
                 Death
                 .
                 In
                 Octavo
                 .
              
            
          
        
      
       
         
           
             
             
             
               The
               ATHEIST's
               Objection
               ,
               That
               we
               can
               have
               no
               Idea
               of
               GOD
               ,
               REFUTED
               .
            
             
               A
               SERMON
               Preach'd
               at
               the
               CATHEDRAL-CHURCH
               of
               St.
               
                 Paul
                 ,
                 February
              
               the
               7
               th
               .
               1697
               /
               8.
               
               BEING
               The
               Second
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               in
               St.
               
                 Paul's
                 Church-Yard
              
               ,
               1698.
               
            
          
        
         
           
             
             
             
               
                 
                   PSAL.
                   x.
                   4
                   .
                
                 
                   The
                   Wicked
                   ,
                   through
                   the
                   Pride
                   of
                   his
                   Countenance
                   ,
                   will
                   not
                   seek
                   after
                   God
                   ;
                   neither
                   is
                   God
                   in
                   all
                   his
                   Thoughts
                   .
                
              
            
             
               IN
               these
               words
               ,
               I
               have
               ,
               in
               a
               former
               Discourse
               ,
               taken
               notice
               of
               these
               Three
               Particulars
               :
               
                 
                   I.
                   The
                   General
                   Character
                   or
                   Qualifications
                   of
                   the
                   Person
                   here
                   mentioned
                   ,
                   which
                   is
                   ,
                   
                     That
                     he
                     is
                     a
                     Wicked
                     Man.
                     
                  
                
                 
                   II.
                   The
                   Particular
                   Kind
                   of
                   Wickedness
                   ,
                   or
                   Origin
                   from
                   whence
                   the
                   Spirit
                   of
                   Atheism
                   and
                   Irreligion
                   doth
                   chiefly
                   proceed
                   ,
                   and
                   that
                   is
                   Pride
                   ;
                   
                     The
                     Wicked
                     ,
                     through
                     the
                     Pride
                     of
                     his
                     Countenance
                     ,
                  
                   &c.
                   
                
                 
                   III.
                   The
                   great
                   Charge
                   which
                   the
                   Psalmist
                   brings
                   against
                   the
                   Person
                   here
                   spoken
                   of
                   in
                   my
                   Text
                   ,
                   viz.
                   Wilful
                   Atheism
                   and
                   Infidelity
                   ;
                   
                     He
                     will
                     not
                     seek
                     after
                     God
                     ,
                     neither
                     is
                     God
                     in
                     all
                     his
                     Thoughts
                     .
                  
                
              
            
             
               The
               Two
               first
               of
               these
               I
               have
               already
               dispatch'd
               ,
               and
               therefore
               shall
               now
               proceed
               to
               discourse
               on
               my
               Third
               Head
               ,
               viz.
               
               
                 The
                 great
                 Charge
                 here
                 brought
                 against
                 this
                 Wicked
                 Person
                 ,
                 
                   That
                   he
                   will
                   not
                   seek
                   after
                   God
                   ;
                   neither
                   is
                   God
                   in
                   all
                   his
                   Thoughts
                   :
                
                 or
                 ,
                 as
                 it
                 is
                 in
                 the
                 Margin
                 ,
                 with
                 good
                 grounds
                 (
                 as
                 I
                 have
                 before
                 observed
                 )
                 from
                 the
                 Hebrew
                 ,
                 
                   All
                   his
                   Thoughts
                   are
                   ,
                   There
                   is
                   no
                   God.
                   
                
              
            
             
             
               Which
               appears
               to
               me
               to
               imply
               a
               wilful
               and
               malicious
               slighting
               and
               contemning
               of
               God
               ,
               and
               his
               Laws
               ,
               and
               an
               endeavour
               to
               banish
               the
               very
               Thoughts
               of
               his
               Existence
               out
               of
               their
               Minds
               .
               And
               under
               this
               Head
               ,
               I
               shall
               make
               it
               my
               business
               to
               enumerate
               all
               the
               pretended
               Arguments
               and
               Objections
               which
               I
               have
               met
               with
               ,
               and
               are
               of
               any
               weight
               ,
               against
               the
               Being
               of
               a
               God
               ,
               in
               general
               ;
               and
               then
               endeavour
               to
               shew
               how
               Weak
               and
               Inconclusive
               they
               are
               ,
               and
               how
               miserable
               a
               Support
               they
               will
               prove
               for
               Atheism
               and
               Infidelity
               .
            
             
               But
               first
               it
               will
               be
               necessary
               ,
               briefly
               to
               clear
               up
               one
               Point
               ,
               and
               to
               obviate
               one
               Objection
               that
               may
               be
               made
               against
               this
               very
               Attempt
               of
               mine
               ,
               of
               Refuting
               and
               Answering
               the
               Atheists
               Arguments
               and
               Objections
               .
            
             
               It
               will
               ,
               I
               doubt
               not
               ,
               be
               said
               ,
               That
               there
               is
               not
               now
               ,
               nor
               ever
               perhaps
               was
               in
               the
               World
               ,
               any
               such
               Person
               as
               a
               
                 Speculative
                 Atheist
              
               ,
               or
               one
               that
               believes
               ,
               there
               is
               no
               God.
               It
               is
               said
               ,
               with
               great
               assurance
               ,
               by
               some
               ,
               That
               the
               Ancient
               Atheists
               were
               only
               such
               as
               declared
               against
               the
               Plurality
               of
               Gods
               ,
               and
               the
               Idolatry
               and
               Superstition
               of
               the
               Heathen
               Worship
               .
               And
               we
               are
               told
               by
               one
               ,
               very
               lately
               ,
               (a)
               
                 That
                 he
                 hath
                 travelled
                 many
                 Countries
                 ,
                 and
                 could
                 never
                 meet
                 with
                 any
                 Atheists
                 ,
                 (
                 which
                 are
                 few
                 ,
                 if
                 any
                 ;
                 )
                 and
                 all
                 the
                 Noise
                 and
                 Clamour
                 ,
              
               saith
               he
               ,
               
                 is
                 against
                 Castles
                 in
                 the
                 Air.
                 
              
            
             
               To
               which
               I
               Answer
               ,
               That
               nothing
               can
               be
               more
               plain
               and
               clear
               ,
               than
               that
               both
               Ancient
               and
               Modern
               Writers
               do
               give
               us
               an
               account
               of
               such
               Persons
               as
               were
               known
               and
               reputed
               Atheists
               ,
               by
               those
               that
               were
               Contemporary
               with
               them
               ,
               and
               did
               well
               understand
               their
               Principles
               and
               Tenets
               .
               I
               need
               not
               insist
               on
               Proofs
               
               from
               any
               of
               the
               Ancient
               Christian
               Writers
               ;
               for
               't
               is
               sufficient
               ,
               that
               
                 Plato
                 ,
                 Diogenes
                 Laertius
                 ,
                 Plutarch
                 ,
                 Cicero
                 ,
              
               and
               many
               others
               ,
               do
               acquaint
               us
               ,
               that
               such
               kind
               of
               Men
               there
               have
               been
               in
               the
               World.
               Tho'
               I
               shall
               particularly
               produce
               the
               Testimony
               of
               two
               Authors
               ,
               one
               ancient
               ,
               and
               the
               other
               ,
               't
               is
               probable
               ,
               now
               living
               ,
               to
               prove
               this
               Point
               ;
               and
               these
               are
               ,
               
                 Sextus
                 Empiricus
              
               ,
               and
               he
               that
               wrote
               the
               
                 Thoughts
                 on
                 the
                 Comet
                 that
                 appeared
                 in
                 the
                 Year
              
               1680.
               
               Sextus
               is
               express
               ,
               (a)
               That
               
                 Diagoras
                 Melius
                 ,
                 Prodicus
                 Chius
                 ,
                 Euemerus
                 ,
                 Critias
                 Atheniensis
                 ,
                 Theodorus
                 ,
              
               and
               many
               others
               ,
               were
               absolute
               Atheists
               ,
               and
               denied
               that
               there
               were
               any
               Gods
               at
               all
               .
               And
               the
               French
               Gentleman
               (b)
               saith
               the
               same
               of
               most
               of
               those
               mentioned
               by
               Sextus
               ,
               and
               other
               Ancient
               Writers
               ;
               and
               to
               the
               number
               ,
               adds
               some
               others
               of
               a
               Modern
               date
               :
               And
               Mr.
               Blount
               saith
               ,
               (c)
               that
               the
               Epicureans
               constantly
               affirmed
               ,
               there
               were
               no
               Gods.
               Now
               the
               Evidence
               of
               these
               Authors
               will
               ,
               I
               hope
               ,
               be
               allowed
               ,
               because
               they
               seem
               Well-wishers
               to
               the
               Cause
               of
               Infidelity
               themselves
               .
               To
               these
               I
               might
               add
               ,
               were
               it
               necessary
               ,
               That
               Vaninus
               himself
               tells
               us
               frequently
               of
               Atheists
               that
               he
               met
               with
               ,
               (
               and
               no
               one
               will
               doubt
               but
               that
               he
               knew
               where
               to
               find
               one
               at
               any
               time
               ,
               )
               and
               he
               calls
               Machiavel
               ,
               expressly
               ,
               
                 Atheorum
                 facilè
                 Princeps
              
               (d)
               But
               indeed
               ,
               this
               Assertion
               of
               these
               Gentlemen
               ,
               That
               there
               is
               no
               such
               thing
               as
               an
               Atheist
               in
               the
               World
               ,
               is
               like
               most
               other
               things
               that
               they
               advance
               ,
               Uncertain
               and
               Precarious
               ,
               and
               often
               contradicted
               by
               what
               at
               other
               times
               they
               deliver
               :
               for
               though
               they
               are
               sometimes
               ,
               and
               in
               some
               Companies
               ,
               for
               Reasons
               that
               are
               very
               obvious
               ,
               unwilling
               to
               take
               the
               Title
               of
               Atheist
               on
               themselves
               or
               their
               Party
               ;
               yet
               they
               are
               often
               
               ready
               enough
               to
               bestow
               it
               on
               others
               ;
               and
               when
               it
               is
               subservient
               to
               their
               purpose
               ,
               will
               insinuate
               ,
               (a)
               That
               the
               greatest
               Lights
               and
               Teachers
               of
               the
               Church
               believe
               as
               little
               of
               Religion
               as
               themselves
               .
               But
               I
               say
               also
               ,
            
             
               2.
               
               That
               't
               is
               one
               thing
               to
               disbelieve
               the
               Existence
               of
               a
               God
               ,
               and
               another
               to
               declare
               so
               to
               the
               World.
               And
               it
               doth
               not
               at
               all
               follow
               ,
               that
               a
               Man
               is
               not
               an
               Atheist
               ,
               because
               he
               doth
               not
               openly
               profess
               himself
               to
               be
               so
               ,
               at
               all
               times
               ,
               and
               in
               all
               Companies
               .
               There
               are
               no
               Writers
               so
               insincere
               as
               these
               kind
               of
               Gentlemen
               ;
               they
               are
               very
               cautious
               and
               tender
               how
               they
               expose
               themselves
               to
               the
               just
               Punishment
               of
               the
               Law.
               Vaninus
               himself
               ,
               though
               he
               did
               at
               last
               suffer
               Death
               madly
               ,
               for
               his
               Infidelity
               ,
               (
               as
               one
               (b)
               saith
               of
               him
               ,
               that
               died
               as
               madly
               himself
               ,
               )
               yet
               is
               he
               very
               cautious
               and
               careful
               ,
               in
               his
               Writings
               ,
               how
               he
               renders
               himself
               obnoxious
               to
               the
               Censure
               of
               the
               Inquisition
               ;
               and
               he
               declares
               ,
               (c)
               That
               he
               will
               submit
               all
               things
               to
               the
               Judgment
               of
               the
               
                 Roman
                 Church
              
               .
               So
               a
               Gentleman
               of
               our
               own
               Nation
               ,
               though
               he
               endeavours
               ,
               as
               effectually
               as
               't
               is
               possible
               ,
               under-hand
               ,
               to
               ridicule
               and
               undermine
               Religion
               ;
               yet
               he
               would
               sain
               appear
               to
               the
               World
               to
               be
               a
               good
               Christian
               ,
               and
               one
               that
               hath
               a
               mighty
               Veneration
               for
               God
               and
               his
               Laws
               :
               but
               ,
               in
               the
               mean
               time
               ,
               't
               is
               very
               easie
               to
               discover
               his
               true
               Principles
               and
               Design
               ;
               for
               he
               declares
               ▪
               (d)
               That
               he
               thinks
               it
               much
               
                 safer
                 to
                 believe
                 as
                 the
                 Church
                 believes
                 ,
                 and
                 to
                 pin
                 his
                 Faith
                 always
                 on
                 my
                 Lord
                 of
              
               Canterbury
               '
               
                 s
                 Sleeve
              
               ,
               as
               he
               saith
               he
               will
               do
               ,
               and
               subscribe
               to
               any
               ridiculous
               Legend
               ,
               rather
               than
               incurr
               the
               Censure
               of
               the
               
                 Popish
                 Clergy
              
               ;
               as
               he
               basely
               calls
               the
               Ministers
               of
               this
               most
               Excellent
               Protestant
               Church
               :
               for
               the
               same
               laudable
               Reasons
               also
               ,
               he
               forbears
               communicating
               ,
               what
               he
               
               doth
               ,
               or
               ought
               to
               think
               Truth
               ,
               to
               Mankind
               ,
               (
               as
               he
               tells
               us
               in
               many
               places
               .
               )
               Now
               if
               this
               be
               the
               case
               with
               these
               
                 Men
                 of
                 Honour
              
               ,
               that
               they
               dare
               not
               speak
               their
               Minds
               ,
               nor
               discover
               their
               true
               Sentiments
               plainly
               to
               the
               World
               ;
               we
               must
               by
               no
               means
               conclude
               over-hastily
               of
               their
               Orthodoxy
               ,
               by
               what
               they
               say
               in
               Discourse
               at
               
                 some
                 times
              
               ,
               or
               publish
               in
               Print
               at
               others
               :
               but
               ,
               in
               short
               ,
               if
               they
               set
               up
               such
               a
               Notion
               of
               a
               God
               ,
               as
               is
               essentially
               inconsistent
               with
               the
               Idea
               that
               all
               Mankind
               have
               of
               such
               a
               Being
               ;
               if
               they
               make
               him
               either
               a
               Necessary
               Agent
               ,
               or
               a
               Blind
               ,
               Idle
               and
               Unactive
               One
               ;
               if
               they
               divest
               him
               of
               his
               Providence
               ,
               or
               cramp
               him
               in
               his
               Attributes
               ,
               as
               those
               that
               call
               themselves
               Deists
               generally
               do
               :
               in
               a
               word
               ,
               if
               they
               make
               him
               such
               an
               Impotent
               and
               Careless
               Being
               ,
               as
               either
               cannot
               or
               will
               not
               govern
               the
               World
               ,
               give
               Laws
               to
               his
               People
               ,
               vindicate
               his
               own
               Honour
               ,
               and
               punish
               and
               reward
               Men
               according
               to
               their
               Actions
               :
               'T
               is
               plain
               ,
               I
               say
               ,
               that
               though
               in
               words
               they
               may
               profess
               to
               believe
               and
               honour
               a
               God
               ,
               yet
               in
               reality
               they
               deny
               him
               ,
               and
               have
               no
               manner
               of
               Notion
               of
               his
               true
               Nature
               and
               Perfections
               .
               But
               't
               is
               not
               the
               Name
               only
               ,
               nor
               the
               empty
               Sound
               of
               the
               word
               Deity
               ,
               but
               the
               Thing
               ,
               that
               is
               wanting
               in
               the
               World
               ;
               't
               is
               the
               true
               Knowledge
               and
               Belief
               of
               this
               only
               ,
               that
               can
               clear
               a
               Man
               from
               the
               imputation
               of
               Atheism
               :
               If
               he
               be
               not
               right
               in
               this
               Point
               ,
               
                 i.
                 e.
              
               if
               he
               have
               not
               such
               a
               belief
               of
               God
               ,
               as
               implies
               in
               it
               a
               knowledge
               of
               the
               Perfections
               of
               his
               Nature
               ,
               he
               may
               call
               himself
               by
               as
               fine
               and
               fashionable
               Names
               as
               he
               pleases
               ,
               and
               pretend
               to
               Deism
               and
               
                 Natural
                 Religion
              
               ;
               but
               in
               reality
               he
               is
               an
               Atheist
               ,
               and
               so
               ought
               to
               be
               esteemed
               by
               all
               Mankind
               ;
               for
               as
               one
               saith
               ,
               (a)
               that
               knew
               very
               well
               what
               an
               Atheist
               was
               ,
               
                 Such
                 are
                 
                 Atheists
                 ,
                 as
                 deny
                 God's
                 Providence
                 ;
                 or
                 who
                 restrain
                 it
                 in
                 some
                 particulars
                 ,
                 and
                 exclude
                 it
                 in
                 reference
                 to
                 others
                 ,
              
               as
               well
               as
               those
               who
               directly
               deny
               the
               Existence
               of
               a
               Deity
               :
               And
               Vaninus
               (b)
               calls
               Tully
               Atheist
               ,
               on
               this
               very
               account
               ;
               and
               in
               another
               place
               ,
               he
               saith
               ,
               (c)
               That
               to
               deny
               a
               Providence
               ,
               is
               the
               same
               thing
               as
               to
               deny
               a
               God.
               
            
             
               This
               therefore
               being
               returned
               in
               Answer
               to
               the
               Objection
               ,
               That
               there
               is
               no
               such
               thing
               as
               an
               Atheist
               :
               Let
               us
               now
               go
               about
               to
               examine
               and
               consider
               the
               Arguments
               and
               Objections
               that
               are
               usually
               brought
               by
               Atheistical
               Men
               ,
               against
               the
               Being
               of
               a
               God.
               And
               these
               ,
               one
               would
               think
               ,
               should
               be
               exceeding
               weighty
               ones
               ,
               and
               no
               less
               than
               
                 direct
                 Demonstrations
              
               ;
               for
               if
               they
               are
               not
               such
               strenuous
               Proofs
               as
               are
               impossible
               to
               be
               refuted
               ,
               I
               'm
               sure
               the
               Atheist
               ought
               to
               pass
               for
               the
               most
               senseless
               and
               stupid
               of
               all
               Mankind
               .
               He
               slights
               and
               despises
               that
               inestimable
               Offer
               of
               being
               Happy
               for
               ever
               ;
               he
               runs
               the
               risque
               of
               being
               eternally
               Miserable
               ;
               he
               bids
               open
               defiance
               to
               the
               Laws
               of
               God
               and
               Man
               ;
               and
               he
               opposes
               his
               own
               Opinion
               and
               Judgment
               ,
               to
               the
               sober
               and
               considerate
               Sentiments
               of
               the
               judicious
               part
               of
               Mankind
               ,
               in
               all
               Ages
               of
               the
               World.
               Now
               surely
               ,
               in
               such
               a
               case
               ,
               he
               ought
               to
               be
               very
               sure
               that
               he
               cannot
               be
               mistaken
               ;
               and
               to
               be
               as
               demonstratively
               certain
               ,
               as
               of
               the
               truth
               of
               any
               Theorem
               in
               Euclid
               ,
               that
               there
               is
               no
               God
               ,
               no
               Moral
               Good
               nor
               Evil
               ,
               no
               Revealed
               Religion
               ,
               nor
               any
               Future
               State
               of
               Rewards
               and
               Punishments
               .
               But
               can
               any
               Man
               have
               the
               face
               to
               pretend
               to
               this
               ?
               Will
               not
               the
               common
               sense
               of
               all
               Mankind
               pronounce
               this
               impossible
               ?
               and
               that
               a
               Demonstration
               of
               the
               Non-Existence
               of
               these
               things
               ,
               is
               not
               to
               be
               obtained
               ?
               Can
               any
               one
               be
               directly
               assured
               ,
               that
               
               there
               is
               not
               so
               much
               as
               a
               Possibility
               that
               these
               things
               should
               be
               true
               ?
               And
               if
               so
               ,
               then
               't
               is
               plain
               ,
               that
               for
               any
               thing
               he
               can
               directly
               prove
               to
               the
               contrary
               ,
               the
               Atheist
               may
               be
               in
               the
               wrong
               ,
               and
               consequently
               be
               Eternally
               damned
               and
               miserable
               .
               Now
               would
               any
               one
               ,
               that
               can
               think
               at
               all
               ,
               run
               this
               Dreadful
               Hazard
               ?
               much
               less
               sure
               ,
               one
               that
               pretends
               to
               be
               a
               Man
               of
               Penetration
               and
               Judgment
               ,
               and
               to
               Philosophize
               above
               the
               Vulgar
               :
               And
               yet
               this
               every
               Atheist
               doth
               ;
               and
               that
               too
               on
               no
               other
               Grounds
               but
               the
               Strength
               of
               some
               trifling
               Objections
               against
               ,
               and
               seeming
               Absurdities
               in
               ,
               the
               Notion
               of
               a
               God
               ,
               and
               Religion
               ,
               which
               the
               Extravagant
               Wit
               of
               wicked
               Men
               hath
               invented
               and
               coined
               to
               stop
               the
               Mouths
               of
               those
               that
               reprove
               them
               ,
               to
               stifle
               and
               bear
               down
               the
               Stings
               of
               Conscience
               ,
               and
               to
               gain
               some
               pretence
               to
               Reason
               and
               Principles
               in
               their
               Impious
               Proceedings
               .
               But
               surely
               these
               Persons
               must
               know
               well
               enough
               ,
               that
               't
               is
               a
               very
               easie
               thing
               to
               start
               Objections
               against
               the
               most
               plain
               and
               obvious
               Truths
               ;
               They
               know
               also
               ,
               that
               in
               other
               Cases
               ,
               themselves
               think
               it
               very
               unreasonable
               to
               disbelieve
               the
               truth
               of
               a
               Thing
               ,
               only
               because
               they
               can't
               readily
               answer
               all
               the
               Objections
               a
               witty
               Man
               may
               bring
               against
               it
               ,
               and
               because
               they
               cannot
               solve
               all
               the
               Phoenomena
               of
               it
               .
               Now
               ,
               why
               should
               not
               they
               proceed
               so
               in
               Matters
               of
               Religion
               ?
               They
               know
               that
               all
               the
               great
               Truths
               of
               it
               ,
               have
               been
               demonstrated
               over
               and
               over
               ,
               by
               those
               Learned
               and
               Excellent
               Persons
               which
               have
               written
               in
               the
               Defence
               of
               it
               ;
               Nay
               ,
               they
               know
               too
               ,
               that
               most
               of
               their
               Objections
               have
               been
               already
               refuted
               and
               answered
               ,
               and
               that
               they
               adhere
               to
               a
               Cause
               that
               hath
               been
               frequently
               baffled
               .
               They
               know
               the
               weight
               and
               importance
               of
               
               the
               Subject
               ,
               and
               that
               if
               Religion
               should
               at
               last
               prove
               to
               be
               true
               ,
               they
               must
               be
               for
               ever
               Miserable
               :
               All
               this
               ,
               I
               say
               ,
               they
               very
               well
               know
               ;
               and
               therefore
               it
               looks
               strangely
               like
               an
               Infatuation
               upon
               them
               ,
               that
               they
               will
               run
               this
               Dreadful
               Hazard
               only
               on
               the
               Strength
               of
               a
               few
               Objections
               ,
               and
               a
               bare
               surmise
               only
               that
               there
               is
               no
               such
               thing
               as
               a
               God
               or
               Religion
               .
               These
               Objections
               are
               their
               only
               Hold
               and
               Pretence
               that
               they
               can
               stick
               to
               and
               abide
               by
               ,
               and
               what
               and
               how
               Great
               they
               are
               ,
               I
               shall
               now
               proceed
               to
               Examine
               .
               These
               I
               shall
               take
               in
               their
               Natural
               Order
               :
               And
               ,
            
             
               1.
               
               Consider
               such
               Objections
               as
               are
               brought
               against
               the
               Being
               of
               a
               God
               in
               General
               .
            
             
               2.
               
               Such
               as
               are
               alledged
               against
               his
               Attributes
               and
               Perfections
               .
            
             
               3.
               
               Such
               as
               are
               advanced
               against
               the
               Truth
               and
               Authority
               of
               revealed
               Religion
               .
               The
               Groundlessness
               and
               Inconclusiveness
               of
               all
               which
               I
               shall
               endeavour
               as
               clearly
               as
               I
               can
               to
               Demonstrate
               .
            
             
               And
               First
               ,
               I
               shall
               consider
               and
               refute
               the
               Objections
               and
               Arguments
               that
               are
               brought
               against
               the
               Being
               of
               God
               in
               General
               ;
               and
               these
               are
               (
               as
               far
               as
               I
               can
               find
               )
               all
               reducible
               to
               these
               two
               Heads
               .
               It
               is
               said
               ,
            
             
               1.
               
               That
               we
               can
               have
               no
               Idea
               of
               God.
               
            
             
               2.
               
               That
               the
               Notion
               of
               a
               Deity
               owes
               its
               Original
               ,
               either
               to
               the
               foolish
               Fears
               of
               some
               Men
               ,
               or
               the
               Crafty
               Designs
               of
               others
               .
            
             
               I
               shall
               at
               this
               Time
               handle
               the
               former
               of
               these
               ,
               and
               Refute
               the
               Objections
               that
               are
               brought
               against
               the
               Existence
               of
               a
               Deity
               ,
               from
               our
               not
               being
               able
               (
               as
               they
               say
               )
               to
               have
               any
               Idea
               or
               Notion
               of
               him
               .
               The
               Atheist
               alledges
               ,
               That
               whatsoever
               is
               Unconceiveable
               
               is
               really
               nothing
               at
               all
               :
               that
               we
               can
               have
               no
               Idea
               ,
               or
               possible
               Notion
               of
               any
               thing
               that
               is
               not
               some
               how
               or
               other
               an
               Object
               of
               our
               Senses
               ;
               for
               
                 all
                 Knowledge
                 is
                 Sense
              
               :
               and
               we
               can
               only
               judge
               of
               the
               Existence
               of
               things
               by
               its
               Evidence
               and
               Testimony
               .
               Now
               God
               is
               by
               Divines
               said
               to
               be
               
                 Incomprehensible
                 ,
                 Infinite
              
               ,
               and
               
                 Invisible
                 ;
                 i.
                 e.
              
               Something
               that
               't
               is
               impossible
               to
               know
               any
               thing
               about
               ;
               
               that
               is
               every
               where
               ,
               and
               yet
               no
               where
               ;
               that
               sees
               every
               thing
               ,
               and
               yet
               no
               body
               can
               see
               him
               ;
               nor
               can
               we
               perceive
               any
               thing
               of
               him
               by
               any
               other
               of
               our
               Senses
               :
               We
               cannot
               tell
               what
               to
               make
               of
               such
               an
               Account
               as
               this
               of
               a
               God
               ;
               we
               can
               have
               no
               ●●●tasm
               ,
               Idea
               or
               Conception
               of
               any
               such
               Thing
               ;
               and
               therefore
               we
               justly
               conclude
               ,
               There
               is
               no
               such
               Being
               in
               Nature
               .
               And
               as
               for
               that
               precarious
               Notion
               of
               a
               God
               ,
               that
               is
               so
               much
               talk'd
               of
               in
               the
               World
               ,
               't
               is
               nothing
               but
               a
               meer
               Phantome
               or
               Mormo
               devised
               and
               set
               up
               by
               Politick
               and
               Designing
               Men
               to
               keep
               the
               Rabble
               in
               awe
               ,
               and
               to
               scare
               such
               Fools
               as
               are
               afraid
               of
               their
               own
               Shadows
               .
               The
               several
               Points
               of
               this
               Objection
               ,
               I
               shall
               singly
               consider
               ;
               and
               ,
            
             
               As
               to
               the
               First
               Part
               of
               it
               ,
               That
               what
               we
               cannot
               attain
               any
               Idea
               of
               ;
               or
               ,
               That
               what
               is
               
                 absolutely
                 Vnconceiveable
              
               ,
               is
               really
               nothing
               at
               all
               ;
               perhaps
               it
               may
               be
               true
               ,
               taking
               it
               in
               the
               most
               strict
               and
               proper
               sence
               of
               the
               words
               ;
               for
               though
               I
               am
               not
               of
               
               Protagoras's
               Mind
               ,
               that
               Man
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               yet
               as
               I
               think
               ,
               that
               That
               which
               is
               
                 absolutely
                 Unconceivable
                 in
                 its
                 own
                 Nature
                 ,
              
               is
               not
               possible
               to
               be
               Existent
               ;
               so
               
                 what
                 is
                 absolutely
                 so
                 to
                 us
                 ,
              
               we
               can
               know
               nothing
               at
               all
               of
               ,
               nor
               reason
               ,
               nor
               argue
               about
               it
               ;
               since
               there
               is
               no
               doing
               of
               this
               but
               from
               our
               Ideas
               .
               But
               I
               cannot
               
               see
               how
               this
               will
               be
               advantageous
               at
               all
               to
               the
               Cause
               of
               Infidelity
               :
               For
               there
               is
               neither
               any
               one
               that
               asserts
               ,
               nor
               is
               the
               Atheist
               able
               to
               prove
               ,
               that
               That
               Being
               which
               we
               call
               God
               ,
               is
               
                 absolutely
                 Unconceiveable
              
               .
               There
               is
               a
               vast
               difference
               between
               a
               thing
               's
               being
               Vnconceivable
               ,
               and
               Incomprehensible
               ;
               between
               our
               having
               
                 no
                 Idea
                 at
                 all
              
               of
               a
               thing
               ,
               and
               our
               having
               an
               Imperfect
               one
               ;
               and
               between
               our
               knowing
               
                 Nothing
                 at
                 all
              
               of
               a
               Being
               ,
               and
               our
               comprehending
               all
               the
               
                 Possible
                 Perfections
              
               and
               Excellencies
               of
               such
               a
               Being
               .
               We
               readily
               grant
               that
               the
               Immense
               Nature
               of
               God
               is
               incomprehensible
               to
               our
               finite
               Understandings
               ;
               but
               we
               don't
               say
               't
               is
               absolutely
               Unconceivable
               ,
               and
               that
               we
               can
               know
               nothing
               at
               all
               about
               it
               .
               The
               common
               Notion
               (c)
               which
               all
               Mankind
               have
               of
               a
               God
               ,
               is
               a
               sufficient
               Refutation
               of
               this
               Part
               of
               the
               Objection
               ,
               as
               it
               is
               also
               a
               very
               good
               Proof
               of
               the
               real
               Existence
               of
               a
               Deity
               ;
               for
               if
               there
               were
               no
               such
               Being
               ,
               't
               is
               impossible
               to
               conceive
               how
               any
               Idea
               of
               him
               could
               ever
               have
               come
               into
               any
               one's
               Mind
               ,
               as
               I
               shall
               hereafter
               more
               largely
               prove
               .
            
             
               2.
               
               There
               is
               implied
               in
               this
               Objection
               ,
               That
               we
               can
               have
               no
               
                 possible
                 Idea
                 ,
                 nor
                 Notion
                 of
                 the
                 Existence
                 of
                 any
                 thing
                 that
                 is
                 not
                 the
                 Object
                 of
                 our
                 Senses
                 :
              
               And
               from
               hence
               these
               Sublime
               Thinkers
               argue
               against
               the
               Existence
               of
               a
               Deity
               ,
               and
               conclude
               there
               is
               no
               God
               ,
               because
               they
               cannot
               see
               him
               ,
               and
               because
               he
               is
               not
               perceivable
               by
               any
               of
               our
               Bodily
               Senses
               .
               Thus
               one
               of
               our
               Modern
               Atheistical
               Writers
               asserts
               ,
               
                 That
                 the
                 only
                 Evidence
                 we
                 can
                 have
                 of
                 the
                 Existence
                 of
                 any
                 thing
                 ,
                 is
                 from
                 Sense
                 .
              
               And
               in
               another
               place
               ,
               (a)
               
                 Whatsoever
                 we
                 can
                 conceive
              
               (
               saith
               he
               )
               
                 hath
                 been
                 perceived
                 first
                 by
                 Sense
                 ,
                 either
                 at
                 once
                 or
                 in
                 Parts
                 ,
                 and
                 a
                 Man
                 can
                 have
                 
                 no
                 Thought
                 representing
                 any
                 thing
                 not
                 subject
                 to
                 Sense
                 .
              
               And
               he
               defines
               Sense
               to
               be
               
                 Original
                 Knowledge
              
               .
               Which
               is
               but
               the
               Reverse
               of
               what
               Protagoras
               ,
               long
               ago
               determin'd
               :
               for
               Plato
               ,
               in
               his
               Theaetetus
               ,
               tells
               us
               ,
               That
               he
               defined
               all
               Knowledge
               to
               be
               Sense
               .
               Now
               ,
               is
               not
               this
               admirable
               Philosophy
               ?
               and
               worthy
               of
               those
               that
               pretend
               to
               a
               sublimer
               pitch
               of
               Knowledge
               than
               the
               Vulgar
               ?
               There
               is
               no
               Knowledge
               ,
               say
               they
               ,
               but
               Sense
               .
               If
               so
               ,
               then
               ,
               as
               Protagoras
               saith
               ,
               
                 all
                 Sense
                 must
                 be
                 Knowledge
              
               ;
               and
               consequently
               ,
               he
               that
               sees
               ,
               hears
               ,
               smells
               or
               feels
               any
               thing
               ,
               must
               immediately
               know
               all
               that
               is
               to
               be
               known
               about
               it
               :
               By
               seeing
               the
               Letters
               of
               any
               Language
               ,
               or
               hearing
               the
               Words
               pronounced
               ,
               a
               Man
               or
               a
               Beast
               must
               needs
               understand
               all
               the
               Sense
               and
               Meaning
               of
               it
               ;
               and
               the
               Philosophick
               Nature
               of
               all
               Bodies
               will
               be
               perfectly
               comprehended
               ,
               as
               soon
               as
               ever
               they
               once
               come
               within
               the
               reach
               of
               our
               Senses
               .
               This
               is
               ,
               indeed
               ,
               a
               good
               easie
               method
               of
               attaining
               Learning
               ;
               and
               perhaps
               very
               suitable
               to
               the
               Genius
               of
               these
               Gentlemen
               !
               But
               I
               cannot
               account
               from
               this
               Notion
               ,
               how
               they
               come
               to
               have
               so
               much
               more
               Penetration
               and
               Knowledge
               than
               their
               Neighbours
               .
               Are
               their
               Eyes
               and
               Ears
               ,
               Noses
               and
               Feeling
               ,
               so
               much
               more
               accurate
               than
               those
               of
               the
               Vulgar
               ?
               Yes
               ,
               doubtless
               ,
               these
               are
               truly
               
                 Men
                 of
                 Sense
              
               !
               their
               Lyncean
               Eyes
               can
               penetrate
               Mill-stones
               ,
               and
               the
               least
               silent
               whisper
               of
               Nature
               moves
               the
               Intelligent
               Drum
               of
               their
               tender
               Ears
               ;
               nothing
               escapes
               their
               Knowledge
               ,
               but
               what
               is
               undiscoverable
               by
               the
               nicest
               Sense
               ,
               and
               can
               only
               be
               
                 comprehended
                 by
                 Reason
                 .
                 Reason
              
               !
               an
               
                 Ignis
                 Fatuus
                 of
                 the
                 Mind
              
               ,
               whose
               uncertain
               Direction
               they
               scorn
               to
               follow
               ,
               while
               this
               
                 Light
                 of
                 Nature
                 ,
                 Sense
              
               ,
               can
               be
               their
               Guide
               .
               Nor
               will
               it
               avail
               them
               to
               alledge
               here
               ,
               
               that
               when
               they
               say
               ,
               we
               have
               no
               Knowledge
               but
               what
               we
               have
               from
               our
               Senses
               ;
               they
               mean
               only
               ,
               that
               all
               our
               Knowledge
               comes
               in
               that
               way
               ,
               and
               not
               by
               
                 Innate
                 Idea's
              
               :
               for
               the
               Author
               I
               have
               mentioned
               above
               ,
               is
               express
               ,
               that
               
                 we
                 can
                 have
                 no
                 thought
                 of
                 any
                 thing
                 not
                 subject
                 to
                 Sense
              
               ;
               that
               
                 the
                 only
                 Knowledge
                 we
                 have
                 of
                 the
                 Existence
                 of
                 all
                 things
                 ,
                 is
                 from
                 Sense
              
               ;
               and
               that
               
                 Sense
                 is
                 Original
                 Knowledge
              
               .
               And
               if
               so
               ,
               there
               can
               be
               no
               such
               thing
               as
               comparing
               or
               distinguishing
               of
               Idea's
               in
               our
               Mind
               ;
               but
               the
               simple
               Idea's
               of
               Sensible
               Objects
               being
               impressed
               upon
               our
               Brain
               ,
               must
               needs
               convey
               to
               us
               ,
               by
               that
               means
               ,
               all
               the
               Knowledge
               that
               we
               can
               ever
               obtain
               about
               them
               ,
               and
               that
               as
               soon
               too
               as
               ever
               the
               Objects
               are
               perceived
               .
               But
               than
               this
               ,
               nothing
               can
               be
               more
               false
               and
               absurd
               :
               for
               't
               is
               plain
               ,
               that
               by
               our
               bare
               Sensations
               of
               Objects
               ,
               we
               know
               nothing
               at
               all
               of
               their
               Natures
               .
               Our
               Mind
               ,
               indeed
               ,
               by
               these
               Sensations
               ,
               is
               vigorously
               excited
               to
               enquire
               further
               about
               them
               :
               but
               this
               we
               could
               by
               no
               means
               do
               ,
               if
               Sense
               were
               the
               
                 highest
                 Faculty
              
               and
               Power
               in
               our
               Natures
               ,
               and
               we
               were
               quite
               devoid
               of
               a
               
                 Reasoning
                 and
                 Thinking
                 Mind
              
               .
               This
               ,
               Democritus
               of
               old
               was
               very
               well
               aware
               of
               ,
               (
               however
               he
               comes
               now
               to
               be
               deserted
               by
               the
               Modern
               Atheistick
               Writers
               ,
               )
               for
               saith
               he
               ,
               (a)
               
                 There
                 is
                 in
                 us
                 two
                 kinds
                 of
                 Knowledges
                 ;
                 one
                 Dark
                 and
                 Obscure
                 ,
                 which
                 is
                 by
                 the
                 Senses
                 ;
                 the
                 other
                 Genuine
                 and
                 Proper
                 ,
                 which
                 is
                 by
                 the
                 Mind
                 .
              
            
             
               And
               nothing
               can
               be
               more
               plain
               ,
               than
               that
               we
               have
               certain
               Knowledge
               of
               the
               Existence
               of
               many
               things
               ,
               which
               never
               were
               ,
               nor
               perhaps
               can
               possibly
               be
               the
               Objects
               of
               our
               Bodily
               Senses
               .
               Protagoras
               himself
               saith
               ,
               (b)
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               
                 Take
                 heed
                 that
                 none
                 of
                 the
                 Uninitiated
                 hear
                 you
                 ,
                 who
                 are
                 such
                 as
                 think
                 nothing
                 to
                 Exist
                 ,
                 but
                 what
                 they
                 can
                 lay
                 hold
                 of
                 with
                 their
                 Hands
                 ;
                 and
                 who
                 will
                 not
                 allow
                 any
                 thing
                 that
                 is
                 Invisible
                 ,
                 to
                 have
                 a
                 place
                 among
                 Beings
                 .
              
            
             
               The
               Epicurean
               Atheist
               must
               needs
               grant
               the
               Existence
               of
               his
               Atoms
               ,
               and
               his
               
                 Empty
                 Space
              
               ;
               when
               yet
               they
               must
               be
               both
               acknowledged
               to
               be
               no
               way
               sensible
               .
               Those
               that
               hold
               a
               Soul
               or
               Life
               in
               Matter
               ,
               Plastically
               diffused
               through
               all
               Parts
               of
               the
               Universe
               ,
               by
               which
               all
               things
               are
               actuated
               and
               regulated
               ,
               cannot
               deny
               but
               this
               Power
               is
               Invisible
               ,
               and
               no
               way
               the
               Object
               of
               Bodily
               Sense
               .
               Nay
               ,
               those
               that
               assert
               a
               Corporeal
               Deity
               ,
               and
               say
               ,
               that
               nothing
               can
               possibly
               exist
               but
               Body
               ;
               must
               needs
               own
               ,
               that
               something
               of
               this
               Deity
               ,
               as
               his
               
                 Wisdom
                 ,
                 Power
              
               and
               Understanding
               ,
               which
               is
               certainly
               the
               Chief
               and
               most
               Noble
               of
               all
               his
               Essence
               ,
               can
               no
               ways
               fall
               under
               our
               Bodily
               Senses
               .
               Let
               him
               that
               asserts
               ,
               That
               what
               is
               not
               the
               Object
               of
               Sense
               ,
               is
               really
               nothing
               at
               all
               ;
               let
               him
               tell
               me
               ,
               if
               he
               ever
               saw
               that
               
                 Power
                 ,
                 Faculty
                 ,
                 Understanding
              
               or
               Mind
               ,
               by
               which
               he
               is
               enabled
               to
               make
               such
               a
               Determination
               ?
               That
               there
               is
               such
               a
               Power
               or
               Mind
               in
               him
               ,
               't
               is
               impossible
               for
               him
               to
               doubt
               or
               deny
               :
               for
               that
               very
               doubting
               and
               denying
               ,
               will
               refute
               him
               ;
               and
               must
               convince
               him
               ,
               that
               there
               must
               be
               something
               in
               him
               of
               a
               
                 Real
                 Nature
              
               ,
               that
               can
               thus
               Think
               and
               Consider
               ,
               Doubt
               and
               Deny
               ;
               and
               at
               last
               conclude
               ,
               That
               there
               is
               
                 nothing
                 Actually
                 Existent
                 ,
                 but
                 what
                 is
                 Sensible
                 :
              
               For
               what
               is
               really
               and
               absolutely
               Nothing
               ,
               can
               never
               Think
               ,
               Consider
               ,
               Doubt
               or
               Determine
               .
            
             
               Now
               let
               him
               call
               this
               Mind
               or
               Soul
               of
               his
               what
               
               he
               pleases
               ,
               I
               do
               not
               here
               consider
               its
               Nature
               ;
               let
               it
               be
               a
               Substance
               distinct
               from
               Matter
               ,
               be
               it
               a
               happy
               Combination
               of
               Animal
               Spirits
               ;
               or
               the
               brisk
               Agitation
               of
               any
               fine
               and
               subtile
               Parts
               of
               Matter
               ,
               't
               is
               all
               one
               to
               our
               present
               purpose
               ,
               it
               certainly
               Exists
               ,
               or
               is
               ;
               and
               yet
               is
               it
               by
               no
               means
               an
               Object
               of
               Sense
               .
               For
               Animal
               Spirits
               ,
               Motion
               ,
               and
               the
               sinest
               and
               subtilest
               Parts
               of
               Matter
               are
               no
               more
               sensible
               to
               us
               now
               ,
               than
               an
               Incorporeal
               Substance
               is
               .
               And
               as
               he
               is
               thus
               assured
               that
               there
               is
               something
               real
               in
               himself
               ,
               which
               yet
               is
               the
               Object
               of
               none
               of
               his
               Senses
               ;
               so
               he
               cannot
               but
               conclude
               the
               same
               of
               other
               Men
               that
               are
               round
               about
               him
               ,
               that
               they
               also
               have
               a
               Soul
               or
               Mind
               of
               the
               same
               Nature
               :
               for
               he
               must
               know
               and
               be
               satisfied
               ,
               that
               they
               can
               
                 think
                 ,
                 reason
                 ,
                 doubt
                 ,
                 affirm
                 ,
                 deny
              
               and
               determine
               ,
               as
               well
               as
               himself
               .
               Now
               ,
               if
               he
               must
               grant
               that
               there
               are
               on
               this
               Account
               many
               things
               existent
               in
               the
               World
               ,
               which
               do
               no
               way
               fall
               under
               the
               cognisance
               of
               our
               Senses
               ,
               it
               will
               be
               strangely
               senseless
               and
               ridiculous
               to
               argue
               against
               the
               Being
               of
               a
               God
               from
               His
               not
               being
               so
               ;
               and
               to
               deny
               that
               there
               is
               
                 any
                 such
                 thing
              
               ,
               because
               he
               cannot
               see
               Him
               with
               his
               Bodily
               Eyes
               ,
               because
               he
               cannot
               feel
               Him
               with
               his
               Hands
               ,
               and
               hear
               the
               Sound
               of
               his
               Voice
               actually
               speaking
               from
               Heaven
               .
               For
               the
               Existence
               of
               that
               Divine
               Being
               
                 whom
                 no
                 Eye
                 hath
                 seen
                 nor
                 can
                 see
                 ,
              
               is
               as
               plainly
               demonstrable
               from
               Reason
               and
               Nature
               ,
               from
               his
               visible
               Works
               in
               the
               World
               ,
               and
               from
               the
               inward
               Sentiments
               of
               our
               unprejudiced
               Minds
               ,
               as
               the
               Being
               of
               our
               Own
               and
               
                 Others
                 Minds
              
               is
               from
               the
               power
               of
               thinking
               and
               reasoning
               that
               we
               find
               in
               our selves
               and
               them
               .
            
             
             
               3.
               
               But
               Thirdly
               ,
               't
               is
               objected
               further
               ,
               (a)
               
                 That
                 we
                 cannot
                 have
                 any
                 Idea
                 of
                 God
                 ,
              
               and
               consequently
               may
               conclude
               ,
               There
               is
               no
               such
               Being
               ;
               because
               he
               is
               ,
               by
               Divines
               ,
               said
               to
               be
               Incomprehensible
               and
               Infinite
               :
               (
               That
               is
               ,
               say
               they
               )
               something
               which
               we
               can
               know
               nothing
               at
               all
               about
               ;
               for
               we
               cannot
               have
               any
               Phantasm
               or
               Conception
               of
               any
               such
               thing
               .
               Thus
               saith
               that
               famous
               Atheistical
               Writer
               ,
               
                 Whatever
                 we
                 know
                 ,
                 we
                 learn
                 from
                 our
                 Phantasms
                 ;
                 but
                 there
                 is
                 no
                 Phantasm
                 of
              
               Infinite
               ,
               
               
                 and
                 therefore
                 no
                 Knowledge
                 or
                 Conception
                 of
                 it
                 .
                 No
                 Man
                 ,
              
               saith
               he
               ,
               
                 can
                 have
                 in
                 his
                 mind
                 an
                 Image
                 of
                 Infinite
                 Power
                 or
                 Time
                 :
                 And
                 there
                 is
                 no
                 Conception
                 or
                 Idea
                 of
                 that
                 which
                 we
                 call
              
               Infinite
               .
               In
               another
               place
               ,
               he
               asserts
               ,
               (c)
               
                 That
                 the
                 Attributes
                 of
                 God
                 signifie
                 Nothing
                 true
                 nor
                 false
                 ,
                 nor
                 any
                 Opinion
                 of
                 our
                 Brain
                 ;
                 and
                 are
                 not
                 sufficient
                 Premises
                 to
                 inferr
                 Truth
                 ,
                 or
                 convince
                 Falshood
                 .
                 And
                 the
                 Name
                 of
                 God
              
               (
               he
               saith
               )
               
                 is
                 used
                 ,
                 〈◊〉
                 to
                 make
                 us
                 Conceive
                 him
                 ,
                 but
                 that
                 we
                 may
                 Honour
                 him
                 .
              
               And
               he
               elsewhere
               saith
               ,
               (d)
               
                 That
                 those
                 that
                 venture
                 to
                 discourse
                 Philosophically
                 of
                 the
                 Nature
                 of
                 God
                 ,
                 or
                 to
                 reason
                 of
                 his
                 Nature
                 from
                 his
                 Attributes
                 ,
                 losing
                 their
                 Understanding
                 in
                 the
                 very
                 first
                 attempt
                 ,
                 fall
                 from
                 one
                 Inconvenience
                 to
                 another
                 ,
                 without
                 end
                 or
                 number
                 ,
                 and
                 do
                 only
                 discover
                 their
                 Astonishment
                 and
                 Rusticity
                 .
              
               This
               Bold
               Writer
               doth
               in
               another
               place
               tell
               us
               ,
               (e)
               That
               
                 God
                 must
                 not
                 be
                 said
                 to
                 be
                 Finite
              
               ;
               and
               so
               being
               neither
               Finite
               nor
               Infinite
               ,
               he
               must
               be
               nothing
               at
               all
               :
               Which
               is
               the
               very
               same
               Dilemma
               that
               the
               Sceptick
               ,
               
                 Sextus
                 Empiricus
              
               ,
               (f)
               makes
               use
               of
               against
               a
               Deity
               .
               Another
               Modern
               Author
               of
               the
               same
               stamp
               ,
               tells
               us
               ,
               That
               he
               that
               calls
               any
               thing
               Infinite
               ,
               
               doth
               but
               ,
               
                 Rei
                 quam
                 non
                 capit
                 attribuere
                 nomen
                 quod
                 non
                 Intelligit
              
               ;
               
                 Give
                 an
                 unintelligible
                 Name
                 to
                 a
                 thing
                 which
                 he
                 doth
                 not
                 understand
                 .
              
               All
               which
               agrees
               exactly
               with
               what
               Sextus
               also
               saith
               ,
               in
               many
               places
               of
               his
               Book
               ;
               and
               whom
               these
               Gentlemen
               follow
               pretty
               closely
               in
               most
               things
               ,
               without
               taking
               any
               notice
               at
               all
               of
               him
               .
            
             
               Now
               to
               this
               ,
               I
               return
               ;
               That
               as
               't
               is
               very
               foolish
               and
               precarious
               ,
               to
               deny
               the
               Existence
               of
               a
               God
               ,
               because
               He
               is
               not
               an
               Object
               of
               our
               Bodily
               Senses
               ;
               so
               ,
               to
               conclude
               ,
               that
               there
               is
               no
               such
               Being
               ,
               from
               our
               not
               being
               able
               perfectly
               to
               comprehend
               Him
               ,
               and
               to
               have
               a
               true
               and
               adequate
               Idea
               of
               him
               ,
               is
               equally
               absurd
               and
               unaccountable
               .
               For
               at
               this
               rate
               ,
               we
               may
               soon
               come
               to
               deny
               the
               Existence
               of
               most
               things
               in
               Nature
               ,
               since
               there
               are
               very
               many
               of
               which
               we
               do
               not
               adequately
               comprehend
               the
               Nature
               of
               ,
               and
               know
               all
               that
               is
               to
               be
               known
               about
               them
               .
               There
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 something
                 Incomprehensible
              
               in
               the
               Nature
               of
               all
               things
               .
               Are
               there
               not
               a
               thousand
               Beings
               ,
               which
               we
               are
               sure
               are
               truly
               and
               actually
               existent
               in
               Nature
               ,
               the
               manner
               of
               whose
               Operation
               and
               Action
               we
               cannot
               comprehend
               ,
               and
               whose
               Phaenomena
               we
               cannot
               Philosophically
               explain
               ?
               Let
               any
               of
               these
               Penetrating
               Gentlemen
               try
               their
               Skill
               at
               
                 Gravity
                 ,
                 Light
                 ,
                 Sound
                 ,
                 Magnetism
              
               and
               Electricity
               ,
               and
               oblige
               the
               World
               with
               such
               an
               adequate
               Account
               of
               
                 any
                 one
              
               of
               them
               ,
               as
               shall
               make
               all
               impartial
               and
               curious
               Men
               acquiesce
               in
               it
               as
               satisfactory
               .
               Let
               him
               clearly
               shew
               us
               how
               his
               own
               Sensations
               are
               made
               ;
               how
               the
               
                 Circulation
                 of
                 the
                 Blood
                 first
                 begins
                 ,
              
               and
               
                 continues
                 its
                 Vital
                 Tour
              
               round
               his
               Body
               ;
               how
               Pestilential
               and
               Contagious
               Diseases
               
                 first
                 invade
              
               and
               are
               propagated
               ;
               how
               
               several
               Medicines
               ,
               that
               may
               be
               properly
               enough
               call'd
               Specifick's
               ,
               operate
               ;
               and
               particularly
               ,
               how
               the
               
                 Cortex
                 Peruvianus
              
               cures
               an
               Intermitting
               Fever
               :
               In
               a
               word
               ,
               let
               him
               tell
               us
               how
               his
               
                 own
                 Body
              
               (
               setting
               aside
               Accidents
               )
               
                 decays
                 ,
                 grows
                 old
              
               ,
               and
               dies
               ,
               when
               the
               same
               Digestions
               and
               Assimulations
               are
               made
               to
               Day
               ,
               as
               were
               Yesterday
               ,
               and
               there
               is
               no
               apparent
               defect
               in
               the
               Nutriment
               of
               any
               one
               part
               of
               it
               .
               He
               that
               can
               account
               for
               these
               ,
               and
               many
               other
               such
               like
               things
               ,
               which
               are
               obvious
               to
               every
               one's
               daily
               Observation
               ,
               will
               certainly
               approve
               himself
               to
               be
               a
               Man
               of
               very
               curious
               and
               acute
               Thought
               ,
               and
               of
               very
               deep
               Insight
               into
               Nature
               :
               and
               when
               he
               hath
               fully
               convinced
               me
               ,
               that
               he
               throughly
               comprehends
               the
               Nature
               of
               but
               these
               few
               things
               ,
               I
               will
               allow
               that
               he
               hath
               some
               ground
               to
               disbelieve
               the
               Existence
               of
               whatever
               appears
               to
               him
               Incomprehensible
               .
               But
               if
               a
               Person
               will
               candidly
               own
               ,
               as
               he
               that
               hath
               any
               Knowledge
               and
               Modesty
               must
               do
               ,
               That
               there
               are
               many
               things
               in
               the
               History
               of
               Nature
               ,
               of
               which
               he
               cannot
               meet
               with
               a
               satisfactory
               Solution
               and
               Explication
               ;
               he
               hath
               certainly
               no
               manner
               of
               reason
               to
               disbelieve
               the
               Existence
               of
               a
               God
               ,
               on
               the
               same
               account
               ;
               and
               to
               say
               ,
               There
               is
               no
               such
               Thing
               ,
               because
               his
               Nature
               is
               Incomprehensible
               to
               our
               finite
               and
               imperfect
               Capacities
               .
               
                 We
                 cannot
                 ,
                 by
                 searching
                 ,
                 find
                 out
                 God
                 ,
                 nor
                 discover
                 the
                 Almighty
                 unto
                 perfection
                 ,
              
               Job
               xi
               .
               7
               .
            
             
               But
               again
               ;
               There
               is
               a
               vast
               difference
               between
               Apprehending
               and
               Comprehending
               of
               a
               thing
               ;
               between
               knowing
               a
               thing
               really
               to
               be
               ,
               and
               knowing
               all
               that
               is
               possible
               to
               be
               known
               about
               that
               thing
               .
               We
               cannot
               indeed
               perfectly
               comprehend
               the
               Nature
               of
               God
               ,
               because
               we
               have
               shallow
               ,
               limited
               ,
               finite
               and
               imperfect
               
               Capacities
               and
               Faculties
               ;
               and
               the
               Deity
               contains
               in
               himself
               all
               possible
               Perfection
               .
               Every
               one
               must
               grant
               ,
               that
               't
               is
               impossible
               the
               lesser
               should
               contain
               and
               comprehend
               the
               greater
               ,
               especially
               too
               when
               the
               Extent
               and
               Fulness
               of
               one
               ,
               Infinitely
               exceeds
               the
               Capacity
               of
               the
               other
               .
               From
               hence
               therefore
               to
               inferr
               that
               we
               can
               have
               no
               Idea
               nor
               
                 Knowledge
                 at
                 all
              
               of
               God
               ,
               is
               very
               absurd
               and
               incongruous
               .
               'T
               is
               a
               strange
               Method
               of
               Arguing
               ,
               that
               I
               can
               know
               nothing
               at
               all
               of
               a
               thing
               ,
               because
               I
               can't
               know
               every
               particular
               that
               belongs
               to
               it
               ;
               and
               he
               would
               deservedly
               be
               esteemed
               a
               Madman
               ,
               that
               should
               deny
               that
               there
               is
               any
               such
               thing
               as
               the
               Sun
               ,
               because
               he
               cannot
               tell
               how
               many
               Miles
               he
               is
               in
               Diameter
               ,
               how
               far
               he
               is
               from
               us
               ,
               and
               which
               way
               he
               comes
               by
               a
               supply
               of
               Matter
               to
               continue
               his
               enlivening
               Fire
               and
               Heat
               .
               When
               some
               great
               and
               advantageous
               Revolution
               is
               brought
               about
               in
               any
               Nation
               ;
               when
               the
               Publick
               Good
               is
               secured
               ,
               the
               Laws
               and
               Liberties
               preserved
               ,
               and
               Confusion
               ,
               Bloodshed
               ,
               and
               Misery
               of
               all
               Kinds
               ,
               prevented
               ,
               by
               the
               wise
               and
               deep
               Council
               and
               Conduct
               of
               Him
               ,
               or
               Those
               that
               are
               at
               the
               Helm
               of
               Affairs
               :
               Would
               it
               not
               be
               gross
               Stupidity
               ,
               for
               a
               Man
               to
               assert
               ,
               That
               all
               this
               came
               about
               by
               Chance
               ,
               and
               that
               there
               was
               no
               Wisdom
               nor
               Conduct
               ,
               that
               so
               opportunely
               managed
               all
               things
               ;
               only
               because
               he
               cannot
               penetrate
               into
               all
               the
               secret
               Steps
               and
               Methods
               of
               it
               ,
               and
               see
               all
               the
               hidden
               Springs
               ,
               by
               which
               it
               was
               moved
               regularly
               on
               to
               its
               intended
               Perfection
               ?
               There
               are
               many
               things
               whose
               Existence
               't
               would
               be
               ridiculous
               to
               doubt
               of
               ,
               whose
               Nature
               and
               Qualities
               we
               are
               very
               far
               from
               being
               able
               perfectly
               to
               Comprehend
               and
               Explain
               .
               And
               amongst
               the
               rest
               ,
               there
               is
               nothing
               but
               
               our
               own
               Existence
               ,
               that
               we
               can
               be
               more
               assured
               of
               ,
               than
               that
               there
               is
               a
               God.
               For
               as
               to
               all
               Objects
               of
               Sense
               ,
               we
               may
               ,
               as
               Monsieur
               
                 Des
                 Cartes
              
               shews
               ,
               have
               some
               reason
               to
               doubt
               of
               their
               actual
               Existence
               without
               us
               ,
               till
               we
               are
               first
               satisfied
               that
               our
               Senses
               do
               not
               deceive
               us
               :
               Till
               we
               know
               this
               ,
               for
               any
               thing
               we
               can
               demonstratively
               prove
               to
               the
               contrary
               ,
               all
               sensible
               Objects
               may
               be
               meer
               Phantasms
               and
               Delusions
               ,
               and
               nothing
               but
               the
               internal
               Configurations
               of
               our
               own
               Brains
               ,
               and
               the
               result
               of
               Imagination
               and
               Fancy
               .
               But
               when
               once
               we
               are
               assured
               that
               there
               is
               a
               God
               ,
               who
               is
               perfectly
               Knowing
               ,
               Wise
               ,
               and
               Good
               ,
               we
               shall
               discover
               that
               He
               can
               be
               no
               Deceiver
               ;
               we
               shall
               find
               that
               't
               is
               not
               suitable
               to
               the
               Idea
               we
               have
               of
               Him
               ,
               that
               He
               should
               delude
               and
               cheat
               us
               with
               false
               Appearances
               ;
               and
               consequently
               we
               may
               well
               conclude
               ,
               that
               he
               hath
               appointed
               our
               Senses
               to
               be
               proper
               Judges
               of
               their
               own
               Objects
               ,
               and
               that
               those
               Things
               are
               actually
               existing
               without
               us
               ,
               whose
               Idea's
               we
               so
               plainly
               perceive
               in
               our selves
               ,
               and
               which
               we
               truly
               judge
               to
               be
               so
               .
            
             
               And
               if
               we
               will
               impartially
               consult
               our
               own
               Thoughts
               ,
               and
               reason
               clearly
               from
               those
               Idea's
               that
               we
               have
               within
               us
               ;
               I
               think
               ,
               we
               may
               most
               demonstratively
               be
               assured
               of
               the
               Existence
               of
               a
               God
               ,
               and
               that
               He
               is
               such
               a
               most
               Perfect
               or
               Infinite
               Being
               ,
               as
               the
               Sacred
               Scriptures
               and
               Divines
               describe
               Him
               to
               be
               .
               I
               will
               allow
               that
               the
               greatest
               Certainty
               that
               we
               can
               have
               of
               the
               Existence
               of
               any
               thing
               ,
               is
               of
               our
               own
               Being
               ;
               of
               which
               ,
               as
               I
               have
               already
               said
               ,
               no
               one
               can
               possibly
               doubt
               :
               for
               whatsoever
               can
               
                 Think
                 reason
                 ,
                 doubt
                 ,
                 will
                 ,
              
               and
               determine
               ,
               must
               needs
               be
               Something
               ,
               and
               have
               a
               
                 true
                 and
                 real
                 Being
              
               .
               And
               because
               we
               find
               by
               this
               means
               ,
               that
               there
               is
               certainly
               
               
                 something
                 actually
                 existing
              
               ;
               it
               will
               plainly
               follow
               ,
               that
               something
               or
               other
               must
               always
               have
               been
               so
               :
               for
               if
               ever
               there
               was
               a
               time
               when
               there
               was
               Nothing
               ,
               there
               never
               could
               have
               been
               any
               thing
               at
               all
               :
               for
               absolute
               Nothing
               could
               never
               have
               done
               ,
               or
               
                 produced
                 any
                 thing
              
               .
               Something
               therefore
               (
               't
               is
               plain
               )
               must
               have
               been
               always
               ,
               or
               eternally
               existing
               ,
               and
               which
               never
               could
               have
               had
               any
               beginning
               .
               For
               if
               it
               ever
               had
               any
               beginning
               ,
               tho'
               never
               so
               many
               Thousands
               of
               Millions
               of
               Ages
               ago
               ,
               it
               must
               have
               then
               began
               from
               meer
               Nothing
               ,
               which
               't
               is
               impossible
               for
               any
               Man
               to
               conceive
               .
               Now
               ,
               if
               we
               consider
               our selves
               ,
               or
               any
               things
               else
               that
               are
               round
               about
               us
               in
               the
               world
               ;
               we
               shall
               plainly
               find
               ,
               that
               neither
               we
               nor
               they
               ,
               can
               be
               this
               thing
               that
               always
               was
               existent
               ,
               and
               which
               we
               have
               discovered
               must
               have
               been
               without
               beginning
               ;
               for
               we
               know
               well
               enough
               ,
               that
               it
               was
               but
               a
               little
               while
               ago
               when
               we
               began
               to
               be
               ,
               and
               that
               't
               is
               but
               a
               short
               space
               before
               we
               shall
               die
               ,
               and
               cease
               to
               be
               in
               this
               World
               any
               more
               .
               Besides
               ,
               we
               find
               in
               our selves
               ,
               and
               discover
               in
               things
               without
               us
               ,
               such
               Defects
               ,
               Limitations
               and
               Imperfections
               ,
               as
               sufficiently
               must
               convince
               us
               ,
               that
               neither
               we
               nor
               they
               can
               be
               Independent
               Beings
               ,
               nor
               indeed
               the
               Cause
               of
               one
               another's
               Existence
               .
               We
               must
               therefore
               in
               our
               Thoughts
               have
               recourse
               to
               some
               
                 first
                 Cause
              
               or
               Origin
               ,
               from
               whence
               all
               things
               do
               proceed
               :
               And
               that
               there
               must
               be
               some
               
                 first
                 Cause
              
               ,
               or
               some
               Being
               ,
               which
               produced
               both
               our selves
               and
               the
               things
               that
               are
               round
               about
               us
               in
               the
               World
               ,
               we
               cannot
               but
               be
               assured
               of
               ,
               for
               we
               know
               ,
               nothing
               can
               cause
               ,
               or
               make
               it self
               to
               be
               ;
               and
               we
               see
               that
               we
               cannot
               make
               or
               produce
               each
               other
               ;
               and
               we
               perceive
               that
               none
               of
               our
               Forms
               or
               
               Modes
               of
               Existence
               are
               Indestructible
               and
               Eternal
               ;
               but
               that
               all
               things
               are
               continually
               slitting
               and
               changing
               :
               some
               improving
               and
               increasing
               ,
               while
               others
               are
               decreasing
               and
               dying
               .
               The
               
                 common
                 Matter
              
               ,
               indeed
               ,
               of
               all
               Bodies
               will
               remain
               ,
               and
               we
               do
               not
               find
               it
               to
               be
               perishable
               ,
               as
               their
               forms
               are
               ;
               But
               then
               ,
               this
               we
               may
               easily
               know
               cannot
               be
               the
               first
               Cause
               of
               all
               other
               Things
               ;
               since
               we
               have
               no
               Idea
               of
               its
               being
               an
               
                 Active
                 ,
                 Intelligent
                 ,
                 Wise
              
               ,
               and
               
                 Powerful
                 Being
              
               ,
               as
               that
               must
               be
               ;
               but
               the
               Notion
               we
               have
               of
               it
               is
               ,
               that
               it
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 purely
                 Passive
                 ,
                 and
                 obsequiously
                 Capable
                 of
                 all
                 variety
                 of
                 Forms
                 and
                 Motions
              
               ;
               as
               I
               shall
               hereafter
               more
               largely
               shew
               .
               If
               we
               farther
               carefully
               consider
               of
               this
               Being
               ,
               that
               we
               have
               thus
               found
               must
               have
               eternally
               been
               or
               existed
               ;
               we
               shall
               find
               also
               ,
               that
               it
               must
               for
               ever
               continue
               
                 to
                 be
                 for
                 the
                 time
                 to
                 come
              
               ;
               for
               we
               cannot
               imagine
               ,
               how
               a
               Being
               that
               hath
               Eternally
               existed
               for
               the
               time
               past
               ,
               should
               ever
               terminate
               or
               cease
               to
               be
               for
               the
               time
               to
               come
               ;
               since
               there
               is
               nothing
               in
               its
               self
               ,
               or
               in
               any
               thing
               
                 without
                 it
              
               ,
               that
               can
               possibly
               be
               the
               Cause
               of
               its
               Destruction
               .
               Such
               a
               Being
               therefore
               will
               be
               properly
               Eternal
               ,
               and
               necessarily
               Self-existent
               ,
               without
               Beginning
               or
               End
               ,
               or
               any
               Possibility
               of
               Dying
               or
               Ceasing
               to
               be
               .
               Such
               a
               Being
               also
               ,
               must
               on
               this
               Account
               ,
               be
               the
               
                 Creator
                 ,
                 Author
              
               ,
               and
               Cause
               of
               all
               things
               :
               because
               ,
               nothing
               can
               be
               the
               Cause
               of
               it self
               ;
               and
               therefore
               they
               must
               either
               be
               Eternal
               and
               Necessarily
               Self
               existent
               ,
               as
               we
               are
               assured
               they
               are
               not
               ;
               or
               else
               derived
               from
               ,
               and
               produced
               by
               this
               Eternal
               and
               Infinite
               Being
               .
               And
               as
               the
               Beings
               themselves
               are
               derived
               from
               ,
               and
               produced
               by
               this
               Eternal
               and
               Self
               existent
               Being
               ,
               so
               must
               all
               their
               Perfections
               and
               Qualifications
               too
               :
               for
               
               they
               are
               indeed
               the
               most
               Noble
               Things
               in
               their
               Natures
               .
               Knowledge
               therefore
               ,
               and
               
                 Wisdom
                 ,
                 Thought
              
               and
               Reasoning
               ,
               and
               all
               the
               excellent
               Powers
               and
               Faculties
               that
               are
               found
               in
               any
               Creatures
               ,
               must
               come
               from
               the
               same
               Power
               that
               produced
               those
               Beings
               and
               Natures
               in
               which
               they
               are
               inherent
               .
               And
               if
               these
               Excellencies
               and
               Perfections
               are
               derived
               from
               this
               Necessarily
               existent
               Being
               ,
               they
               must
               certainly
               be
               in
               Him
               in
               the
               greatest
               Perfection
               :
               for
               if
               they
               were
               not
               in
               Him
               ,
               they
               could
               not
               be
               derived
               from
               him
               ;
               since
               't
               is
               unconceivable
               that
               any
               thing
               can
               give
               or
               communicate
               to
               another
               ,
               either
               what
               it
               hath
               not
               it self
               ,
               or
               a
               greater
               degree
               of
               any
               thing
               than
               it
               is
               Master
               of
               .
               This
               Eternal
               and
               Self-existent
               Being
               therefore
               must
               have
               in
               it
               ,
               and
               that
               in
               the
               utmost
               Perfection
               ,
               all
               the
               Excellencies
               that
               we
               admire
               and
               value
               in
               any
               other
               things
               .
               It
               must
               have
               the
               Power
               of
               doing
               all
               things
               that
               are
               possible
               to
               be
               done
               ,
               and
               therefore
               be
               Almighty
               ;
               it
               must
               know
               all
               things
               that
               are
               possible
               to
               be
               known
               ,
               and
               therefore
               be
               Omniscient
               :
               In
               a
               word
               ,
               it
               must
               be
               All-Wise
               and
               
                 Good
                 ,
                 Just
              
               and
               
                 True
                 ,
                 Merciful
              
               and
               Gracious
               ,
               and
               contain
               in
               it
               all
               possible
               Excellencies
               and
               Perfections
               .
               Now
               this
               may
               very
               well
               pass
               for
               a
               Description
               of
               the
               Deity
               ;
               and
               't
               is
               such
               an
               One
               as
               is
               very
               Intelligible
               and
               Plain
               to
               the
               meanest
               Capacity
               that
               can
               but
               think
               at
               all
               .
               And
               it
               gives
               us
               such
               an
               Idea
               of
               God
               ,
               as
               we
               see
               is
               easily
               attainable
               by
               an
               obvious
               and
               familiar
               Chain
               of
               Consequences
               ,
               and
               which
               puts
               our
               Minds
               not
               at
               all
               on
               the
               wrack
               to
               conceive
               .
               As
               for
               the
               word
               Infinite
               ,
               which
               is
               often
               applied
               to
               God
               ,
               and
               which
               these
               Gentlemen
               quarrel
               so
               much
               at
               ,
               and
               of
               which
               they
               affirm
               ,
               that
               it
               is
               
                 impossible
                 to
                 have
                 any
                 
                 Conception
                 or
                 Idea
              
               ;
               I
               say
               ,
               that
               it
               is
               groundlessly
               and
               precariously
               asserted
               :
               and
               that
               nothing
               but
               the
               wilful
               Darkness
               and
               Confusion
               which
               they
               have
               brought
               upon
               their
               own
               Minds
               can
               make
               it
               appear
               Unintelligible
               .
               For
               as
               the
               Excellent
               Dr.
               Cudworth
               hath
               proved
               the
               Idea
               that
               we
               have
               of
               Infinite
               ,
               is
               the
               same
               with
               that
               which
               we
               have
               of
               Perfection
               .
               And
               therefore
               when
               we
               say
               ,
               that
               God
               is
               Infinite
               in
               Power
               ,
               Wisdom
               or
               Goodness
               ,
               we
               mean
               by
               it
               ,
               that
               He
               is
               most
               perfectly
               or
               compleatly
               so
               ;
               and
               that
               he
               wants
               nothing
               which
               is
               necessary
               to
               render
               Him
               most
               Perfect
               ,
               and
               Excellent
               in
               that
               Respect
               of
               which
               we
               speak
               of
               Him.
               Now
               a
               Being
               that
               any
               way
               is
               Deficient
               or
               Imperfect
               ,
               and
               that
               hath
               not
               all
               the
               possible
               Excellencies
               that
               are
               to
               be
               had
               ,
               is
               Finite
               ,
               and
               that
               in
               the
               same
               proportion
               as
               it
               is
               defective
               .
               Thus
               ,
               for
               Instance
               ,
               those
               Beings
               which
               endure
               but
               for
               a
               time
               ,
               which
               had
               a
               Beginning
               ,
               and
               will
               have
               an
               end
               ,
               are
               finite
               or
               imperfect
               ,
               as
               to
               their
               existence
               :
               But
               GOD
               ,
               who
               
                 is
                 ,
                 was
              
               ,
               and
               
                 is
                 to
                 come
              
               ,
               who
               is
               and
               will
               be
               from
               Everlasting
               to
               Everlasting
               ,
               He
               is
               properly
               said
               to
               be
               Infinite
               (a)
               or
               Perfect
               ,
               as
               to
               Existence
               or
               Duration
               .
               For
               there
               is
               no
               Restriction
               ,
               Limitation
               or
               Imperfection
               in
               His
               Nature
               ,
               in
               this
               respect
               ,
               as
               there
               is
               in
               that
               of
               all
               Creatures
               whatever
               .
               A
               Being
               whose
               Power
               extends
               to
               but
               a
               few
               things
               ,
               is
               very
               imperfect
               or
               finite
               in
               Power
               ;
               and
               if
               there
               be
               any
               Possible
               thing
               that
               it
               cannot
               do
               ,
               't
               is
               still
               so
               far
               imperfect
               in
               Power
               .
               But
               a
               Being
               that
               can
               do
               all
               things
               that
               are
               not
               contradictory
               to
               his
               Nature
               ,
               or
               all
               possible
               things
               ,
               is
               properly
               said
               to
               be
               Infinite
               or
               Perfect
               in
               Power
               ,
               or
               Almighty
               ;
               so
               a
               Being
               that
               knows
               
               all
               things
               possible
               to
               be
               known
               ,
               is
               Infinite
               or
               Perfect
               in
               Knowledge
               :
               and
               the
               like
               of
               any
               other
               Attributes
               or
               Perfections
               :
               In
               all
               ,
               the
               Comparison
               or
               Proportion
               is
               the
               same
               .
               A
               Being
               that
               wants
               no
               degree
               of
               Excellency
               or
               Perfection
               is
               God
               ;
               
                 Infinite
                 in
                 Power
                 ,
                 Wisdom
                 ,
                 Justice
                 ,
                 Goodness
              
               and
               Truth
               .
               But
               if
               a
               Being
               want
               any
               one
               ,
               or
               any
               degree
               or
               proportion
               of
               These
               Things
               ,
               it
               is
               Finite
               and
               Imperfect
               ,
               and
               that
               in
               the
               same
               degree
               or
               Proportion
               .
               Now
               ,
               where
               is
               the
               
                 Inconceivableness
                 ,
                 Confusion
                 ,
                 Absurdity
              
               ,
               and
               Nonsence
               of
               all
               This
               ?
               is
               it
               not
               as
               easie
               to
               conceive
               or
               apprehend
               that
               a
               Being
               may
               have
               in
               his
               Nature
               all
               possible
               Perfection
               ,
               as
               it
               is
               to
               have
               an
               Idea
               of
               one
               that
               is
               Imperfect
               and
               Deficient
               ?
               for
               how
               comes
               the
               Idea
               of
               Imperfection
               into
               our
               Mind
               ?
               how
               come
               we
               to
               know
               that
               a
               Thing
               is
               Finite
               ,
               Defective
               and
               Limited
               ,
               unless
               we
               have
               also
               an
               Idea
               or
               Notion
               of
               Infinity
               or
               Perfection
               ?
               how
               can
               we
               know
               what
               is
               wanting
               in
               any
               Being
               ,
               unless
               we
               have
               an
               Idea
               of
               it
               ,
               that
               it
               is
               in
               some
               other
               Being
               ?
               Most
               certain
               therefore
               it
               is
               ,
               that
               we
               may
               have
               as
               true
               and
               clear
               an
               Idea
               of
               the
               Existence
               of
               a
               God
               ,
               as
               of
               any
               thing
               in
               Nature
               :
               (b)
               and
               in
               Fact
               it
               is
               most
               notoriously
               true
               ,
               that
               a
               clear
               and
               distinct
               Notion
               that
               there
               is
               such
               a
               Being
               ,
               hath
               and
               doth
               still
               appear
               in
               the
               Minds
               of
               all
               Mankind
               ;
               and
               it
               is
               impressed
               there
               ,
               I
               doubt
               not
               ,
               by
               the
               
                 peculiar
                 Care
              
               of
               that
               Divine
               and
               Merciful
               Being
               Himself
               .
            
             
               And
               therefore
               those
               that
               assert
               ,
               that
               we
               have
               not
               ,
               nor
               can
               have
               any
               Notion
               or
               Idea
               of
               a
               God
               ,
               nor
               of
               his
               Attributes
               and
               Perfections
               ,
               and
               that
               on
               that
               Account
               deny
               his
               Existence
               ;
               discover
               such
               wretched
               Ignorance
               as
               well
               as
               Obstinacy
               ,
               that
               they
               are
               really
               a
               
               Disgrace
               to
               Humane
               Nature
               .
               For
               pretending
               to
               be
               over-Wise
               ,
               they
               
                 become
                 Fools
              
               ,
               they
               
                 are
                 vain
                 in
                 their
                 Imaginations
              
               ,
               and
               
                 their
                 foolish
                 heart
                 is
                 darkened
              
               ;
               Their
               vicious
               Inclinations
               have
               debauched
               their
               Reason
               and
               Understanding
               :
               And
               
                 though
                 God
                 be
                 not
                 far
                 from
                 every
                 one
                 of
                 us
                 ,
              
               since
               
                 in
                 Him
                 we
                 live
                 ,
                 move
                 ,
                 and
                 have
                 our
                 being
              
               ;
               yet
               their
               Wickedness
               and
               Pride
               is
               such
               ,
               That
               
                 they
                 will
                 not
                 seek
                 after
                 God
                 ,
                 neither
                 is
                 God
                 in
                 all
                 their
                 Thoughts
                 .
              
               From
               which
               wilful
               Blindness
               and
               Stupidity
               ,
               may
               the
               God
               of
               Truth
               deliver
               them
               ,
               by
               the
               gracious
               Illuminations
               of
               his
               Blessed
               Spirit
               ;
               To
               whom
               ,
               with
               our
               Lord
               and
               Saviour
               Jesus
               Christ
               ,
               be
               all
               Honour
               and
               Glory
               ,
               &c.
               
            
             
               FINIS
               .
            
          
        
         
           
             
             
               Books
               printed
               for
               
                 Rich.
                 Wilkin
              
               at
               the
               King's-Head
               in
               St.
               
               Paul's
               Church-yard
               .
            
             
               MR.
               
               Harris's
               Sermon
               ,
               Preach'd
               at
               the
               Cathedral-Church
               of
               St.
               
                 Paul
                 ,
                 January
              
               the
               3d.
               1697
               /
               8.
               being
               the
               First
               of
               the
               Lecture
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               Esquire
               .
            
             
               —
               His
               Remarks
               on
               some
               late
               Papers
               relating
               to
               the
               Universal
               Deluge
               ,
               and
               to
               the
               Natural
               History
               of
               the
               Earth
               .
               In
               Octavo
               .
            
             
               Dr.
               
               Woodward's
               Natural
               History
               of
               the
               Earth
               ,
               in
               Octavo
               .
            
             
               Dr.
               
               Abbadie's
               Vindication
               of
               the
               Truth
               of
               the
               Christian
               Religion
               ,
               against
               the
               Objections
               of
               all
               Modern
               Opposers
               ;
               in
               Two
               Volumes
               .
               In
               Octavo
               .
            
             
               A
               Serious
               Proposal
               to
               the
               Ladies
               ,
               for
               the
               Advancement
               of
               their
               true
               and
               greatest
               Interest
               ;
               Part
               I.
               By
               a
               Lover
               of
               her
               Sex.
               The
               Third
               Edition
               .
               In
               Twelves
               .
            
             
               A
               Serious
               Proposal
               to
               the
               Ladies
               ;
               Part
               II.
               Wherein
               a
               Method
               is
               offer'd
               for
               the
               Improvement
               of
               their
               Minds
               .
               In
               Twelves
               .
            
             
               Letters
               concerning
               the
               Love
               of
               God
               ,
               between
               the
               Author
               of
               the
               Proposal
               to
               the
               Ladies
               and
               Mr.
               
                 John
                 Norris
              
               .
               In
               Octavo
               .
            
             
               An
               Answer
               to
               
                 W.
                 P.
              
               his
               Key
               about
               the
               Quakers
               Light
               within
               ,
               and
               Oaths
               ;
               with
               an
               Appendix
               of
               the
               Sacraments
               .
               In
               Octavo
               .
            
             
               A
               Letter
               to
               the
               Honourable
               Sir
               
                 Robert
                 Howard
              
               :
               Together
               with
               some
               Animadversions
               on
               a
               Book
               ,
               entituled
               ,
               
                 Christianity
                 not
                 Mysterious
              
               .
               In
               Octavo
               .
            
          
        
      
       
         
           
             
             
               The
               Notion
               of
               a
               GOD
               ,
               Neither
               from
               FEAR
               nor
               POLICY
               .
            
             
               A
               SERMON
               Preach'd
               at
               the
               CATHEDRAL-CHURCH
               of
               St.
               
                 Paul
                 ,
                 March
              
               the
               7
               th
               .
               1697
               /
               8.
               
            
             
               BEING
               The
               Third
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               in
               St.
               
                 Paul's
                 Church-Yard
              
               ,
               1698.
               
            
          
        
         
           
             
             
             
               
                 
                   PSALM
                   x.
                   4
                   .
                
                 
                   The
                   Wicked
                   ,
                   through
                   the
                   Pride
                   of
                   his
                   Countenance
                   ,
                   will
                   not
                   seek
                   after
                   God
                   :
                   neither
                   is
                   God
                   in
                   all
                   his
                   Thoughts
                   .
                
              
            
             
               IN
               my
               last
               Discourse
               on
               these
               words
               ,
               I
               came
               to
               consider
               the
               Third
               Particular
               I
               had
               before
               observed
               in
               them
               ;
               which
               was
               ,
               The
               great
               Charge
               the
               Psalmist
               brings
               against
               the
               Wicked
               and
               Proud
               Person
               here
               spoken
               of
               ,
               
                 viz.
                 Wilful
                 Atheism
                 and
                 Infidelity
                 .
                 He
                 will
                 not
                 seek
                 after
                 God
                 :
                 and
                 all
                 his
                 thoughts
                 are
                 ,
                 There
                 is
                 no
                 God.
              
               Under
               which
               I
               proposed
               to
               Consider
               and
               Refute
               the
               Atheist's
               Objections
               ,
               against
               the
               Being
               of
               a
               God
               in
               general
               .
               And
               these
               I
               found
               might
               be
               reduced
               to
               these
               Two
               Heads
               :
               
                 
                   I.
                   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
                   ,
                   and
                   to
                   the
                   crafty
                   Designs
                   of
                   others
                   .
                
              
            
             
               The
               former
               of
               these
               I
               have
               already
               refuted
               ,
               and
               shewed
               that
               it
               is
               Groundless
               and
               Precarious
               in
               all
               its
               Parts
               .
            
             
               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
               ,
               and
               to
               the
               designing
               and
               crafty
               Figments
               of
               others
               .
            
             
               And
               here
               I
               shall
               first
               give
               you
               the
               Sense
               of
               these
               kind
               of
               Writers
               on
               this
               Point
               :
               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
               first
               I
               shall
               give
               you
               the
               full
               sense
               of
               this
               Objection
               ,
               from
               the
               words
               of
               those
               that
               bring
               it
               ;
               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
                 ,
                 and
                 because
                 the
                 first
                 went
                 wrong
                 ,
                 all
                 the
                 rest
                 will
                 succeed
                 him
                 in
                 the
                 same
                 Errour
                 ;
                 not
                 considering
                 ,
                 that
                 he
                 who
                 comes
                 behind
                 ,
                 may
                 take
                 an
                 advantage
                 to
                 avoid
                 that
                 Pit
                 ,
                 which
                 those
                 that
                 went
                 before
                 ,
                 are
                 fallen
                 into
                 .
              
               (
               as
               it
               is
               in
               the
               words
               of
               the
               Translator
               of
               (a)
               Philostratus
               .
               )
            
             
               But
               here
               it
               must
               be
               premised
               ,
               That
               since
               these
               kind
               of
               Men
               do
               frequently
               disguise
               their
               true
               meaning
               ;
               
                 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
               (b)
               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
               ,
               and
               discover
               their
               true
               Meaning
               and
               Design
               .
               Nothing
               can
               be
               clearer
               ,
               than
               that
               't
               is
               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
               that
               it
               was
               cultivated
               and
               carried
               on
               by
               the
               Cunning
               and
               Avarice
               of
               the
               Priests
               .
               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
               so
               adapted
               his
               Fictions
               accordingly
               :
               
                 He
                 pretended
                 to
                 have
                 some
                 extraordinary
                 way
                 revealed
                 to
                 him
                 ,
                 from
                 an
                 Invisible
                 Power
                 ,
                 whereby
                 he
                 was
                 able
                 to
                 instruct
                 the
                 People
              
               ;
               and
               to
               put
               them
               into
               a
               way
               of
               being
               happy
               in
               a
               Future
               State.
               And
               in
               another
               place
               ,
               he
               saith
               ,
               (a)
               
                 That
                 Mankind
                 being
                 ill-natured
                 ,
                 and
                 unapt
                 to
                 oblige
                 others
                 without
                 Reward
                 ,
                 as
                 also
                 judging
                 of
                 God
                 Almighty
                 by
                 themselves
                 ,
                 did
                 at
                 first
                 conceive
                 the
                 Gods
                 to
                 be
                 like
                 their
                 Eastern
                 Princes
                 ,
                 before
                 whom
                 no
                 Man
                 might
                 come
                 empty-handed
                 ;
                 and
                 thus
                 came
                 the
                 Original
                 of
                 Sacrifices
                 :
              
               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.
               Now
               in
               this
               passage
               ,
               't
               is
               plain
               ,
               that
               he
               makes
               all
               the
               Jewish
               Religion
               to
               be
               nothing
               but
               Priest-craft
               and
               Imposture
               ;
               tho'
               on
               wretched
               poor
               grounds
               ,
               as
               I
               shall
               hereafter
               sufficiently
               make
               appear
               .
               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
               in
               another
               place
               ,
               he
               saith
               ,
               (b)
               
                 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.
              
               according
               to
               him
               ,
               nothing
               but
               a
               meer
               customary
               
               piece
               of
               Folly
               that
               signifies
               nothing
               at
               all
               ,
               and
               which
               he
               frequently
               ridicules
               and
               exposes
               (c)
               .
            
             
               Now
               all
               this
               ,
               though
               not
               in
               plain
               and
               express
               words
               ,
               yet
               in
               the
               most
               obvious
               sense
               and
               meaning
               ,
               is
               equally
               applicable
               to
               the
               Notion
               of
               a
               God
               ;
               and
               no
               doubt
               was
               so
               intended
               by
               the
               Author
               .
               And
               ,
               indeed
               ,
               take
               away
               Religion
               and
               the
               Notion
               of
               a
               God
               must
               of
               course
               follow
               :
               For
               't
               is
               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
               ;
               which
               therefore
               
                 is
                 their
                 reasonable
                 Service
              
               ,
               Rom.
               12.1
               .
            
             
               After
               the
               same
               manner
               doth
               Spinoza
               declare
               himself
               as
               to
               the
               Origin
               of
               Religion
               ;
               which
               he
               also
               calls
               by
               the
               Name
               of
               Superstition
               .
               (a)
               He
               tells
               us
               ,
               That
               
                 the
                 true
                 Cause
                 from
                 whence
                 Superstition
                 took
                 its
                 rise
                 ,
                 is
                 preserved
                 and
                 maintained
                 ,
                 is
                 Fear
                 .
              
               (b)
               
                 That
                 if
                 all
                 things
                 would
                 but
                 succeed
                 according
                 to
                 Mens
                 Minds
                 ,
                 they
                 would
                 never
                 be
                 enslaved
                 by
                 Superstition
                 :
                 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
                 ,
                 and
                 at
                 last
                 have
                 their
                 Mind
                 so
                 debilitated
                 ,
                 that
                 they
                 are
                 prone
                 to
                 believe
                 any
                 thing
                 .
              
               (c)
               
                 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
                 .
              
               (d)
               
                 And
                 the
                 
                 reason
              
               (
               he
               saith
               )
               
                 why
                 all
                 Men
                 are
                 thus
                 subject
                 by
                 Nature
                 to
                 Superstition
                 ,
                 is
                 only
                 from
                 Fear
                 ;
                 and
                 not
                 as
                 some
                 have
                 fansied
                 ,
                 from
                 any
                 confused
                 Idea
                 of
                 a
                 God
                 ,
                 which
                 they
                 will
                 have
                 to
                 be
                 impressed
                 on
                 all
                 Mankind
                 .
              
            
             
               The
               Author
               of
               the
               Leviathan
               ,
               speaks
               yet
               a
               little
               plainer
               as
               to
               this
               Point
               ;
               (e)
               
                 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.
               
            
             
               And
               he
               tells
               us
               in
               another
               place
               ,
               (f)
               That
               
                 Fear
                 of
                 Power
                 invisible
                 feigned
                 by
                 the
                 Mind
                 ,
                 or
                 imagined
                 from
                 Tales
                 publickly
                 allowed
                 is
                 Religion
                 ,
                 not
                 allowed
                 ,
                 is
                 Superstition
                 .
              
               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
               ,
               whereas
               the
               former
               is
               supported
               by
               the
               Power
               of
               the
               Government
               .
               In
               these
               Four
               Things
               ,
               saith
               he
               ,
               elsewhere
               ,
               (a)
               
                 consists
                 the
                 Natural
                 Seed
                 of
                 Religion
                 ,
              
               viz.
               
                 Ignorance
                 of
                 Second
                 Causes
                 ,
                 Opinion
                 of
                 Ghosts
                 ,
                 Devotion
                 toward
                 what
                 Men
                 Fear
                 ,
                 and
                 taking
                 things
                 casual
                 for
                 Prognosticks
                 .
              
               These
               are
               the
               Accounts
               which
               our
               Modern
               Atheistical
               Writers
               give
               of
               the
               Origin
               of
               Religion
               ,
               and
               the
               Notion
               of
               a
               God
               among
               Men.
               And
               this
               they
               ,
               with
               great
               assurance
               ,
               put
               off
               as
               their
               own
               new
               Invention
               ;
               without
               being
               so
               just
               as
               to
               mention
               any
               of
               the
               Ancients
               ,
               from
               whom
               they
               have
               borrowed
               every
               Article
               of
               it
               .
               That
               trite
               Passage
               every
               Body
               knows
               
                 Primus
                 in
                 orbe
                 Deos
                 fecit
                 timor
              
               ;
               and
               Lucretius
               mentions
               Fear
               and
               
                 the
                 Ignorance
                 of
                 Second
                 Causes
              
               ,
               as
               
               that
               which
               gave
               the
               first
               rise
               to
               the
               Notion
               of
               a
               God
               :
               For
               ,
               saith
               he
               ,
               (b)
               
                 When
                 Men
                 with
                 fearful
                 Minds
                 behold
                 the
                 things
                 in
                 the
                 Earth
                 and
                 Heavens
                 ,
                 they
                 become
                 abject
                 and
                 depressed
                 under
                 the
                 fear
                 of
                 the
                 Gods
              
               ;
               
               
                 whose
                 Empire
                 Ignorance
                 of
                 Causes
                 sets
                 up
                 in
                 the
                 World
                 :
                 for
                 when
                 Men
                 cannot
                 see
                 any
                 natural
                 Reason
                 for
                 any
                 Effect
                 ,
                 they
                 strait
                 fansie
                 't
                 is
                 the
                 Product
                 of
                 some
                 Divine
                 Power
                 .
              
               The
               very
               same
               thing
               he
               saith
               also
               in
               another
               place
               ,
               (c)
               where
               he
               attributes
               likewise
               the
               Notion
               of
               Ghosts
               ,
               and
               consequently
               of
               the
               Gods
               interfering
               with
               the
               Affairs
               of
               the
               World
               ,
               to
               Mens
               not
               being
               able
               to
               distinguish
               Dreams
               from
               Real
               Appearances
               .
               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
                 .
              
               (d)
               And
               Plato
               acquaints
               us
               ,
               (e)
               
                 That
                 the
                 ancient
                 Atheists
                 did
                 affirm
                 ,
                 that
                 the
                 Gods
                 were
                 not
                 by
                 Nature
                 ,
                 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
                 .
                 Sextus
                 Empiricus
              
               saith
               ,
               That
               
                 there
                 were
                 at
                 first
                 some
                 Intelligent
                 and
                 Prudent
                 Men
              
               (f)
               
                 who
                 consider'd
                 what
                 would
                 
                 be
                 beneficial
                 to
                 Humane
                 Life
                 ;
                 and
                 these
                 first
                 feigned
                 the
                 fabulous
                 Notion
                 of
                 Gods
                 ,
                 and
                 caused
                 that
                 Suspicion
                 that
                 there
                 is
                 in
                 Mens
                 Minds
                 about
                 them
                 .
              
               Afterwards
               he
               saith
               ,
               That
               
                 heretofore
                 Men
                 lived
                 wild
                 and
                 savage
                 ,
                 and
                 preyed
                 upon
                 one
                 another
                 like
                 wild
                 Beasts
                 ;
                 till
                 some
                 Men
                 being
                 willing
                 to
                 prevent
                 and
                 repress
                 Injuries
                 and
                 Rapine
                 ,
                 invented
                 Laws
                 to
                 punish
                 those
                 that
                 did
                 amiss
                 :
                 And
                 then
                 they
                 feigned
                 ,
                 that
                 there
                 were
                 Gods
                 also
                 ,
                 who
                 took
                 cognizance
                 of
                 all
                 Mens
                 Actions
                 ,
                 whether
                 good
                 or
                 bad
                 ;
                 that
                 so
                 no
                 one
                 might
                 dare
                 to
                 commit
                 any
                 secret
                 Wickedness
                 ,
                 when
                 he
                 was
                 by
                 this
                 means
                 persuaded
                 ,
              
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
              
               
                 That
                 the
                 Gods
                 ,
                 tho'
                 unseen
                 by
                 Men
                 ,
                 did
                 yet
                 inspect
                 into
                 all
                 Humane
                 Actions
                 ,
                 and
                 take
                 notice
                 who
                 did
                 well
                 ,
                 and
                 who
                 the
                 contrary
                 .
                 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
               ,
               (a)
               
                 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
               ,
               but
               being
               terrified
               by
               them
               ,
               
                 they
                 strait
                 imagined
                 the
                 Gods
                 to
                 be
                 the
                 Authors
                 of
                 them
                 .
              
               This
               therefore
               being
               proved
               to
               be
               the
               true
               sence
               of
               the
               Ancient
               Atheistical
               Writers
               ,
               and
               from
               them
               copied
               by
               the
               Moderns
               ,
               viz.
               That
               
                 Fear
                 ,
                 Ignorance
              
               and
               Cunning
               were
               the
               first
               Originals
               or
               Causes
               of
               the
               Notion
               and
               Belief
               of
               a
               God.
               Let
               us
               now
               fairly
               examine
               the
               Case
               ,
               and
               see
               what
               ground
               there
               is
               for
               such
               an
               Assertion
               ;
               and
               whether
               this
               can
               account
               for
               that
               Universal
               Notion
               of
               a
               Divine
               
               and
               Omnipotent
               Being
               ,
               which
               we
               find
               every
               where
               in
               the
               World.
               And
               ,
            
             
               1.
               
               I
               say
               ,
               That
               the
               Notion
               of
               a
               GOD
               ,
               could
               not
               come
               from
               Fear
               ;
               for
               if
               it
               did
               ,
               either
               this
               Fear
               must
               be
               universally
               inherent
               in
               all
               Mankind
               ,
               or
               else
               peculiar
               only
               to
               some
               Dastardly
               and
               Low-spirited
               Mortals
               .
               If
               the
               former
               be
               asserted
               ,
               't
               is
               a
               very
               convincing
               Argument
               ,
               that
               there
               is
               a
               just
               ground
               for
               such
               a
               Fear
               ;
               and
               that
               it
               hath
               something
               that
               is
               Real
               for
               its
               Object
               ,
               that
               can
               thus
               affect
               all
               Men
               ,
               after
               the
               same
               manner
               .
               And
               if
               it
               be
               so
               ,
               that
               all
               Men
               are
               naturally
               subject
               to
               this
               Fear
               of
               a
               Deity
               ;
               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
               came
               he
               to
               discover
               ,
               that
               the
               Object
               of
               this
               Fear
               is
               all
               a
               Cheat
               ,
               and
               nothing
               but
               a
               meer
               Mormo
               and
               Bugbear
               ?
               'T
               was
               very
               lucky
               for
               him
               ,
               that
               the
               rambling
               Atoms
               of
               his
               Constitution
               jumpt
               by
               chance
               into
               such
               a
               couragious
               and
               noble
               Frame
               and
               Temper
               !
               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
               ,
               and
               it
               shall
               be
               allowed
               as
               the
               greatest
               thing
               they
               have
               ever
               yet
               advanced
               .
               But
               I
               suppose
               they
               will
               not
               say
               that
               this
               Fear
               is
               Universal
               ;
               but
               that
               it
               only
               possesseth
               mean
               and
               abject
               Spirits
               ,
               and
               never
               invades
               the
               Great
               and
               
                 Brave
                 Soul.
              
               Let
               us
               see
               whether
               this
               will
               do
               them
               any
               service
               .
               Now
               by
               Brave
               and
               
                 Great
                 Souls
              
               ,
               who
               do
               they
               mean
               ?
               Do
               they
               intend
               
               by
               them
               ,
               such
               as
               have
               Power
               ,
               Command
               and
               Empire
               over
               others
               ?
               Nothing
               is
               more
               certain
               ,
               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
               .
               And
               this
               (a)
               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.
               
               But
               they
               will
               say
               ,
               't
               is
               like
               ,
               that
               by
               Brave
               and
               
                 Great
                 Souls
              
               ,
               they
               don't
               mean
               Kings
               and
               Princes
               ,
               but
               the
               Wise
               ,
               Knowing
               ,
               and
               Learned
               part
               of
               Mankind
               :
               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
               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
               ,
               and
               to
               form
               the
               product
               of
               their
               Fears
               into
               the
               Notion
               of
               a
               Deity
               .
               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
               ,
               as
               no
               doubt
               but
               there
               is
               ;
               this
               ,
               I
               say
               ,
               is
               a
               very
               convincing
               Argument
               that
               such
               a
               Belief
               hath
               a
               good
               Foundation
               in
               the
               Nature
               of
               the
               thing
               ,
               and
               consequently
               hath
               Truth
               at
               the
               bottom
               .
               And
               therefore
               't
               is
               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
               that
               they
               could
               not
               possibly
               invent
               it
               ,
               had
               there
               been
               no
               Ground
               nor
               Reason
               for
               such
               a
               Belief
               ,
               I
               shall
               plainly
               prove
               by
               and
               by
               .
            
             
               But
               again
               ;
               That
               the
               Notion
               of
               a
               God
               ,
               did
               not
               arise
               only
               from
               Fear
               ,
               is
               plain
               from
               hence
               ;
               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
               :
               it
               would
               represent
               Him
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 all
                 envious
                 and
                 spiteful
              
               ;
               a
               grim
               ,
               angry
               and
               vindicative
               Being
               ;
               one
               that
               delights
               in
               nothing
               but
               to
               exercise
               his
               Tyrannical
               Power
               and
               Cruelty
               upon
               Mankind
               :
               we
               should
               then
               believe
               him
               to
               be
               such
               a
               Power
               as
               the
               Indians
               do
               their
               
                 Evil
                 God
              
               ,
               and
               we
               do
               the
               Devil
               ;
               a
               mischievous
               and
               bloody
               Deity
               ,
               that
               is
               the
               Author
               of
               nothing
               but
               Evil
               and
               Misery
               in
               the
               World
               :
               for
               these
               must
               be
               the
               dreadful
               Attributes
               of
               a
               Being
               which
               Fear
               only
               would
               create
               and
               set
               up
               in
               our
               Hearts
               .
            
             
               But
               now
               ,
               instead
               of
               this
               ,
               we
               find
               a
               quite
               different
               Notion
               of
               God
               in
               the
               World.
               We
               justly
               believe
               Him
               to
               be
               a
               most
               Kind
               ,
               Loving
               and
               Gracious
               Being
               ,
               and
               
                 whose
                 mercies
                 are
                 over
                 all
                 his
                 works
                 .
              
               We
               are
               taught
               by
               the
               Scriptures
               ,
               those
               Sacred
               Volumes
               of
               his
               Will
               ,
               to
               believe
               that
               He
               at
               first
               Created
               the
               World
               ,
               and
               all
               things
               that
               are
               therein
               ,
               to
               display
               his
               Goodness
               and
               Kindness
               to
               his
               Creatures
               :
               That
               
                 he
                 wills
                 not
                 ,
                 nor
                 delights
                 in
                 the
                 death
                 of
                 a
                 sinner
                 ,
              
               nor
               in
               the
               evil
               and
               misery
               of
               any
               thing
               ;
               but
               that
               He
               hath
               by
               most
               admirable
               methods
               of
               Divine
               Love
               ,
               provided
               for
               our
               
               Happiness
               both
               here
               and
               hereafter
               .
               Now
               such
               an
               Account
               as
               this
               of
               the
               Deity
               ,
               could
               never
               take
               its
               Rise
               from
               Fear
               only
               :
               And
               therefore
               since
               it
               cannot
               be
               denied
               but
               that
               we
               have
               such
               a
               Notion
               of
               God
               ,
               it
               must
               have
               some
               more
               Noble
               and
               Generous
               an
               Original
               .
               We
               find
               ,
               indeed
               ,
               in
               our selves
               a
               just
               Fear
               and
               Dread
               of
               Offending
               so
               Good
               and
               Gracious
               a
               God
               ;
               and
               we
               believe
               it
               suitable
               to
               his
               Justice
               ,
               to
               punish
               those
               that
               will
               pertinaciously
               continue
               in
               a
               state
               of
               Rebellion
               against
               Him
               ,
               after
               having
               refused
               and
               slighted
               the
               repeated
               Overtures
               of
               his
               Mercy
               .
               But
               then
               we
               know
               very
               well
               ,
               That
               the
               Notion
               we
               have
               of
               a
               Deity
               ,
               is
               not
               occasioned
               by
               ,
               and
               derived
               from
               this
               Fear
               ;
               but
               ,
               on
               the
               contrary
               ,
               this
               Fear
               from
               it
               .
               'T
               is
               the
               Natural
               Consequence
               and
               Effect
               of
               the
               Belief
               and
               Knowledge
               of
               a
               God
               ,
               but
               it
               cannot
               be
               the
               Cause
               and
               Original
               of
               it
               .
               For
               Fear
               alone
               can
               never
               dispose
               the
               Mind
               of
               Man
               to
               imagine
               a
               Being
               that
               is
               infinitely
               Kind
               ,
               Merciful
               and
               Gracious
               .
               The
               Atheist
               therefore
               must
               here
               taken
               in
               Hope
               too
               ,
               as
               well
               as
               Fear
               ,
               as
               a
               joint
               Cause
               of
               his
               pretended
               Origin
               of
               the
               Belief
               of
               a
               God
               ;
               and
               say
               ,
               That
               Mankind
               came
               to
               imagine
               that
               there
               was
               some
               Powerful
               and
               Invisible
               Being
               ,
               which
               they
               hoped
               would
               do
               them
               as
               much
               good
               ,
               as
               they
               were
               afraid
               it
               would
               do
               them
               hurt
               (a)
               .
               But
               these
               two
               contrary
               Idea's
               ,
               like
               Equal
               Quantities
               in
               an
               Equation
               with
               contrary
               Signs
               ,
               will
               destroy
               one
               another
               ,
               and
               consequently
               the
               Remainder
               will
               be
               nothing
               .
               And
               therefore
               the
               Mind
               of
               Man
               must
               lay
               aside
               such
               an
               Idea
               of
               God
               ,
               as
               soon
               as
               he
               hath
               well
               considered
               it
               ,
               for
               it
               will
               signifie
               just
               nothing
               at
               all
               .
            
             
               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
               .
               If
               Fear
               only
               occasioned
               Mens
               Notion
               and
               Belief
               of
               a
               God
               ,
               the
               consequence
               must
               be
               ,
               that
               where
               the
               Notion
               of
               a
               Deity
               is
               most
               strong
               and
               vivid
               ,
               there
               Men
               must
               be
               most
               timorous
               and
               apprehensive
               of
               Danger
               ;
               there
               the
               greatest
               distrust
               ,
               suspicion
               ,
               and
               anxious
               sollicitousness
               about
               the
               Events
               of
               Futurity
               would
               be
               always
               found
               .
               But
               this
               is
               so
               far
               from
               being
               true
               in
               Fact
               ,
               that
               no
               one
               is
               so
               free
               from
               those
               Melancholy
               and
               Dreadful
               Thoughts
               and
               Apprehensions
               ,
               as
               he
               that
               truly
               believes
               in
               ,
               and
               Fears
               God.
               For
               he
               can
               find
               always
               in
               Him
               Almighty
               Defence
               and
               Protection
               ;
               
                 he
                 can
                 cast
                 all
                 his
                 care
                 on
                 God
                 who
                 he
                 knows
                 careth
                 for
                 him
                 :
              
               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
               ;
               yea
               ,
               even
               when
               Heart
               it self
               and
               Strength
               begin
               to
               fail
               ,
               
                 God
                 will
                 be
              
               (
               he
               knows
               )
               
                 the
                 Strength
                 of
                 his
                 Heart
                 and
                 his
                 Portion
                 for
                 ever
              
               ;
               and
               even
               in
               the
               
                 vast
                 Multitude
                 of
                 his
                 Afflictions
                 ,
                 God's
                 Comforts
                 will
                 refresh
                 his
                 Soul.
                 
              
            
             
               But
               't
               is
               far
               otherwise
               with
               the
               miserable
               Wretch
               that
               hath
               no
               Belief
               of
               ,
               nor
               any
               Knowledge
               of
               God
               ;
               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
                 ,
                 and
                 his
                 heart
                 is
                 faint
                 ,
                 and
                 his
                 Spirit
                 cannot
                 sustain
                 his
                 Infirmity
              
               ;
               for
               he
               hath
               not
               only
               no
               Power
               and
               Ability
               to
               bear
               the
               present
               load
               of
               Misery
               ,
               but
               he
               expects
               yet
               much
               worse
               to
               come
               ;
               and
               notwithstanding
               all
               his
               former
               Incredulity
               and
               Bravery
               ,
               he
               now
               ,
               as
               the
               Devil
               himself
               doth
               ,
               
                 believes
                 and
                 trembles
              
               .
               And
               
               therefore
               ,
               though
               as
               Plutarch
               observes
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 it
                 be
                 the
                 chief
                 Design
                 of
                 Atheism
                 to
                 give
                 Men
                 an
                 Exemption
                 from
                 Fear
              
               ;
               yet
               't
               is
               a
               very
               foolish
               one
               ,
               and
               falls
               very
               far
               short
               of
               answering
               its
               End
               :
               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
               ;
               the
               Modern
               Atheists
               do
               not
               much
               insist
               upon
               it
               ,
               and
               therefore
               I
               need
               not
               do
               so
               in
               its
               Refutation
               .
               I
               have
               shewed
               already
               whence
               they
               had
               it
               ;
               and
               I
               think
               it
               sufficient
               to
               observe
               here
               ,
               that
               there
               are
               no
               Men
               so
               Ignorant
               of
               Second
               Causes
               ,
               nor
               any
               that
               give
               so
               poor
               and
               trifling
               Accounts
               of
               the
               Phaenomena
               of
               Nature
               as
               these
               Atheistical
               Philosophers
               do
               .
               And
               therefore
               Ignorance
               ought
               rather
               to
               be
               reckoned
               among
               the
               Causes
               of
               Atheism
               and
               Infidelity
               ,
               than
               of
               the
               Idea
               of
               God
               and
               Religion
               ;
               for
               I
               am
               very
               well
               assured
               that
               a
               through
               insight
               into
               the
               Works
               of
               Nature
               ,
               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
               .
               
                 The
                 Invisible
                 things
                 of
                 God
                 may
                 be
                 understood
                 by
                 the
                 things
                 that
                 are
                 made
                 ,
                 and
                 his
                 Eternal
                 Power
                 and
                 Godhead
                 discovered
                 by
                 this
                 means
              
               (a)
               ;
               as
               hath
               been
               excellently
               demonstrated
               by
               the
               learned
               Dr.
               Cudworth
               ,
               Dr.
               Bentley
               ,
               Mr.
               Ray
               ,
               and
               many
               others
               .
               
               And
               these
               kind
               of
               Gentlemen
               have
               betrayed
               their
               shallow
               and
               superficial
               Knowledge
               of
               things
               ,
               by
               nothing
               more
               ,
               than
               by
               pretending
               to
               give
               an
               Account
               of
               the
               Original
               of
               the
               World
               ,
               the
               Motion
               of
               the
               Heavenly
               Bodies
               ,
               of
               Gravity
               ,
               and
               several
               other
               Phaenomena
               of
               Nature
               ,
               without
               having
               recourse
               to
               a
               Deity
               ;
               as
               I
               shall
               hereafter
               more
               particularly
               observe
               .
               But
               I
               now
               hasten
               to
               Refute
               that
               which
               they
               make
               their
               Great
               and
               most
               Common
               Objection
               against
               the
               Being
               of
               a
               God
               ;
               And
               to
               shew
               ,
            
             
               2.
               
               That
               the
               Notion
               of
               a
               God
               did
               not
               ,
               nor
               could
               not
               ,
               arise
               from
               Cunning
               and
               Contrivance
               ;
               and
               that
               it
               was
               not
               invented
               by
               any
               Crafty
               and
               Politick
               Person
               .
            
             
               Though
               that
               it
               did
               do
               so
               ,
               is
               the
               constant
               Assertion
               of
               these
               Gentlemen
               ;
               and
               they
               do
               it
               with
               as
               much
               assurance
               ,
               as
               if
               it
               were
               a
               Self-evident
               Proposition
               .
               In
               all
               Companies
               they
               will
               nauseously
               tire
               you
               with
               this
               Battology
               ,
               over
               and
               over
               again
               .
               That
               
                 All
                 Religion
                 is
                 a
                 Cheat
                 ,
                 and
                 the
                 greatest
                 Cheat
                 of
                 all
                 is
                 Religion
                 .
              
               But
               this
               themselves
               have
               happily
               discovered
               ;
               and
               therefore
               they
               Scorn
               to
               be
               imposed
               upon
               by
               Priest-craft
               ;
               they
               will
               neither
               be
               ridden
               by
               Priests
               ,
               nor
               lead
               by
               them
               ;
               
                 they
                 can
                 go
                 without
                 Leading-strings
                 ;
                 and
                 won't
                 be
                 put
                 to
                 the
                 Temporal
                 Charge
                 of
                 a
                 Spiritual
                 Guide
                 :
                 and
                 they
                 have
                 quitted
                 the
                 Thoughts
                 of
                 going
                 to
                 Heaven
                 by
                 the
                 same
                 means
                 as
                 they
                 go
                 to
                 the
                 Play-house
                 ,
              
               (
               i.
               e.
               )
               
                 by
                 giving
                 Money
                 to
                 the
                 Door-keepers
                 .
              
               As
               the
               Translator
               of
               Philostratus
               insolently
               expresses
               it
               .
               (a)
               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
               ;
               tell
               us
               when
               ,
               and
               where
               he
               lived
               ,
               and
               plainly
               prove
               by
               what
               means
               he
               came
               to
               impose
               so
               grosly
               on
               Mankind
               ,
               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.
               But
               have
               they
               any
               such
               Proof
               ready
               ?
               or
               have
               they
               ever
               yet
               produced
               it
               ?
               No
               ,
               nor
               is
               it
               possible
               they
               ever
               should
               ;
               as
               appears
               plainly
               from
               the
               Ancient
               Histories
               of
               all
               Nations
               in
               the
               World.
               In
               no
               one
               of
               these
               do
               we
               ever
               find
               the
               least
               mention
               made
               of
               any
               one
               that
               Invented
               the
               Notion
               of
               a
               God.
               'T
               was
               a
               Thing
               taken
               for
               Granted
               by
               all
               the
               Ancient
               Law-givers
               ,
               that
               there
               was
               a
               God
               :
               This
               they
               never
               went
               about
               to
               prove
               ;
               nor
               had
               they
               any
               need
               so
               to
               do
               ,
               or
               to
               feign
               it
               ,
               for
               they
               found
               it
               universally
               and
               naturally
               stamp'd
               upon
               the
               Minds
               of
               Mankind
               .
               This
               Moses
               himself
               doth
               not
               so
               much
               as
               attempt
               to
               teach
               the
               Jews
               ,
               as
               knowing
               very
               well
               that
               it
               was
               what
               they
               had
               a
               general
               Notion
               and
               Idea
               of
               before
               .
               And
               Homer
               speaks
               every
               where
               of
               the
               Gods
               ,
               as
               of
               Beings
               universally
               known
               and
               believed
               ,
               and
               never
               goes
               about
               to
               prove
               their
               Existence
               .
               The
               same
               thing
               appears
               in
               Hesiod
               ,
               and
               in
               the
               Fragments
               that
               we
               have
               of
               all
               the
               Ancient
               Greek
               Poets
               .
               And
               though
               it
               be
               not
               true
               in
               Fact
               ,
               yet
               't
               is
               a
               good
               Argument
               
                 ad
                 Hominem
              
               against
               the
               Atheists
               ,
               that
               Lucretius
               pretends
               to
               tell
               you
               when
               Atheism
               began
               ,
               and
               who
               was
               the
               first
               Bold
               Man
               that
               disputed
               and
               denied
               the
               Being
               of
               a
               
               God.
               This
               ,
               he
               saith
               ,
               was
               Epicurus
               .
               (a)
               But
               he
               cannot
               deny
               but
               that
               in
               so
               doing
               ,
               Epicurus
               contradicted
               the
               common
               Sentiments
               of
               all
               Mankind
               ,
               and
               broke
               through
               those
               Fears
               and
               Obligations
               that
               the
               generality
               of
               Men
               were
               under
               to
               a
               Divine
               Power
               .
               But
               to
               Refute
               a
               little
               more
               Methodically
               this
               trite
               Objection
               .
               I
               say
               ,
               that
               the
               Notion
               of
               a
               God
               could
               not
               derive
               its
               Original
               from
               the
               cunning
               Invention
               of
               any
               Politick
               Person
               ,
               for
               these
               Reasons
               :
            
             
               1.
               
               Because
               the
               pretended
               Inventor
               himself
               could
               never
               possibly
               have
               come
               by
               such
               a
               Notion
               ,
               had
               there
               been
               no
               such
               Being
               as
               a
               God.
               
                 Sextus
                 Empiricus
              
               observes
               very
               well
               ,
               
                 That
                 though
              
               (b)
               
                 't
                 is
                 pretended
                 that
                 Law-givers
                 and
                 Politicians
                 invented
                 the
                 Notion
                 of
                 a
                 God
                 ;
                 yet
                 the
                 Asserters
                 of
                 it
                 are
                 not
                 aware
                 of
                 an
                 Absurdity
                 that
                 arises
                 thence
                 :
                 for
                 if
                 it
                 should
                 be
                 asked
                 ,
                 how
                 they
                 themselves
                 came
                 by
                 such
                 a
                 Notion
                 ?
                 they
                 must
                 be
                 at
                 a
                 loss
                 ;
                 they
                 will
                 not
                 say
                 they
                 had
                 it
                 from
                 others
                 ,
                 nor
                 can
                 they
                 account
                 how
                 they
                 came
                 by
                 it
                 ;
                 and
                 therefore
                 it
                 must
                 have
                 been
                 from
                 the
                 beginning
                 ;
                 and
                 so
                 all
                 Men
                 must
                 have
                 a
                 Notion
                 of
                 God
                 ,
                 though
                 not
                 all
                 after
                 the
                 same
                 way
                 .
              
               And
               ,
               indeed
               ,
               't
               is
               not
               possible
               to
               imagine
               that
               such
               a
               Notion
               could
               ever
               have
               come
               into
               any
               one's
               Head
               ,
               had
               there
               been
               no
               such
               Being
               as
               a
               Deity
               .
               Were
               he
               an
               absolute
               Non-entity
               ,
               and
               really
               Nothing
               at
               all
               ,
               't
               is
               unconceivable
               how
               any
               one
               could
               ever
               attain
               an
               Idea
               of
               God
               ,
               or
               have
               
               coined
               any
               word
               that
               should
               so
               have
               expressed
               that
               Idea
               ,
               as
               to
               render
               it
               intelligible
               to
               any
               one
               else
               .
               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
               .
               Which
               way
               soever
               we
               come
               by
               our
               Idea's
               ,
               we
               cannot
               have
               one
               of
               what
               is
               absolutely
               a
               Non-entity
               ;
               for
               what
               is
               absolutely
               Nothing
               ,
               can
               neither
               come
               into
               us
               by
               
                 our
                 Senses
              
               ,
               nor
               be
               innate
               in
               our
               Minds
               .
               And
               therefore
               if
               there
               were
               no
               God
               ,
               we
               could
               never
               have
               had
               any
               Idea
               of
               Him
               ;
               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
               ;
               and
               it
               will
               be
               said
               that
               we
               may
               by
               that
               means
               frame
               Notions
               of
               things
               which
               perhaps
               did
               never
               ,
               nor
               ever
               will
               Exist
               :
               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
               ,
               (a)
               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
               .
               All
               that
               we
               can
               do
               by
               it
               ,
               is
               to
               connect
               together
               two
               or
               more
               possible
               and
               consistent
               Idea's
               ,
               or
               to
               Ampliate
               or
               Enlarge
               any
               one
               or
               more
               of
               them
               ,
               in
               point
               of
               
                 Time
                 ,
                 Extent
              
               ,
               &c.
               
               Thus
               ,
               as
               was
               before
               said
               ,
               by
               connecting
               the
               Idea's
               of
               Wings
               and
               a
               Horse
               ,
               or
               of
               a
               Horse
               and
               a
               Man
               ,
               we
               may
               feign
               a
               Pegasus
               or
               a
               Centaure
               ;
               and
               I
               can
               imagine
               either
               of
               these
               Creatures
               ,
               or
               any
               other
               ,
               to
               live
               Five
               Thousand
               times
               as
               long
               ,
               or
               to
               be
               Fifty
               
               thousand
               times
               as
               big
               ,
               as
               is
               usual
               .
               But
               all
               this
               is
               still
               short
               of
               what
               't
               is
               brought
               for
               ,
               and
               will
               give
               no
               account
               at
               all
               of
               the
               Invention
               of
               the
               Idea
               of
               a
               God.
               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
               .
               (b)
               First
               ,
               he
               saith
               ,
               the
               Mind
               can
               give
               him
               Eternity
               of
               Duration
               :
               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
               ,
               for
               one
               of
               his
               chiefest
               Attributes
               was
               known
               before
               .
               But
               I
               suppose
               they
               will
               say
               that
               the
               Notion
               of
               Eternity
               was
               gained
               by
               Ampliating
               the
               Idea
               of
               Duration
               or
               Time
               beyond
               the
               common
               and
               ordinary
               Term
               :
               And
               thus
               by
               imagining
               a
               Man
               to
               live
               a
               Thousand
               or
               Ten
               Thousand
               Years
               ,
               I
               may
               come
               to
               frame
               the
               Notion
               of
               a
               Being
               that
               should
               always
               exist
               .
               But
               that
               is
               a
               gross
               Mistake
               ;
               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
               .
               Had
               I
               not
               in
               my
               Mind
               before
               a
               clear
               Idea
               of
               Eternity
               ,
               I
               could
               no
               more
               by
               this
               Ampliating
               Power
               gain
               a
               Notion
               of
               an
               Eternal
               Being
               ,
               than
               I
               could
               believe
               my self
               to
               be
               Eternal
               ;
               for
               every
               thing
               about
               me
               would
               contradict
               that
               Notion
               ;
               and
               't
               is
               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
               .
            
             
             
               That
               which
               leads
               Men
               into
               this
               mistake
               ,
               is
               ,
               I
               suppose
               this
               :
               We
               have
               all
               of
               us
               a
               Notion
               of
               a
               Being
               ,
               Perfect
               or
               Eternal
               ,
               as
               to
               his
               Duration
               ,
               because
               there
               is
               such
               a
               Being
               in
               Reality
               :
               And
               therefore
               ,
               whenever
               we
               go
               about
               to
               consider
               of
               Time
               ,
               or
               of
               the
               Period
               or
               Term
               of
               the
               Duration
               of
               a
               Being
               ,
               we
               can
               ampliate
               it
               so
               ,
               as
               to
               suppose
               it
               shall
               never
               cease
               to
               be
               ,
               but
               have
               its
               Being
               still
               continued
               on
               without
               end
               :
               That
               is
               ,
               we
               can
               connect
               the
               Idea
               that
               we
               have
               of
               Eternity
               with
               a
               Being
               ,
               and
               so
               render
               it
               Eternal
               .
               But
               this
               could
               never
               be
               done
               ,
               if
               there
               were
               
                 no
                 Idea
              
               of
               Eternity
               at
               all
               ,
               if
               there
               were
               nothing
               Eternal
               ,
               if
               there
               were
               no
               God.
               The
               case
               is
               the
               same
               as
               to
               all
               the
               other
               Perfections
               of
               the
               Divine
               Nature
               .
               We
               have
               clear
               Idea's
               and
               Notions
               of
               them
               in
               our
               Minds
               ;
               and
               therefore
               we
               can
               talk
               about
               them
               ,
               and
               be
               understood
               :
               because
               there
               are
               real
               Idea's
               that
               answer
               to
               those
               words
               that
               we
               use
               ;
               and
               something
               really
               existing
               ,
               that
               answers
               to
               those
               Idea's
               .
               But
               were
               there
               no
               such
               Being
               ,
               nor
               any
               thing
               Real
               in
               Nature
               ,
               to
               deduce
               our
               Idea's
               from
               ,
               were
               there
               no
               God
               ,
               't
               is
               impossible
               there
               could
               be
               any
               such
               Idea's
               at
               all
               .
            
             
               But
               however
               ,
               this
               Assertion
               ,
               That
               the
               Mind
               of
               Man
               was
               able
               to
               Invent
               the
               Notion
               of
               a
               Deity
               ,
               and
               communicate
               it
               to
               the
               World
               ,
               is
               a
               most
               flat
               and
               palpable
               Contradiction
               to
               what
               the
               Atheist
               at
               other
               times
               urges
               ,
               and
               that
               too
               ,
               as
               founded
               on
               Principles
               that
               he
               is
               very
               fond
               of
               .
               In
               my
               last
               Discourse
               ,
               I
               shewed
               you
               ,
               That
               he
               objected
               against
               the
               Being
               of
               a
               God
               ,
               from
               our
               not
               being
               able
               to
               have
               any
               Idea
               of
               Him
               ;
               and
               this
               he
               endeavours
               to
               support
               ,
               by
               asserting
               also
               ,
               That
               we
               have
               
                 no
                 Knowledge
                 but
                 Sense
              
               ,
               and
               
                 that
                 all
                 our
                 Conceptions
                 are
                 
                 Passive
                 .
              
               Now
               both
               these
               are
               absolutely
               inconsistent
               with
               the
               Original
               that
               he
               is
               now
               attributing
               to
               the
               Notion
               of
               a
               God.
               For
               if
               it
               be
               true
               ,
               as
               he
               saith
               it
               is
               ,
               That
               we
               can
               have
               no
               Idea
               of
               God
               ;
               't
               is
               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
               .
               'T
               is
               a
               little
               odd
               ,
               that
               a
               Man
               should
               first
               cunningly
               devise
               he
               knew
               not
               what
               ,
               and
               then
               the
               affrighted
               World
               believe
               they
               knew
               not
               what
               ;
               and
               that
               we
               should
               prove
               and
               assert
               ,
               and
               the
               Atheist
               ridicule
               and
               deny
               the
               Existence
               of
               That
               which
               we
               do
               none
               of
               us
               all
               know
               any
               thing
               about
               !
               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
              
               :
               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
               ;
               but
               all
               our
               Idea's
               and
               Conceptions
               would
               be
               meer
               necessary
               Motions
               ,
               mechanically
               occasioned
               by
               the
               Impressions
               of
               External
               Objects
               .
               So
               that
               as
               Protagoras
               tells
               us
               (
               in
               
                 Plato's
                 Theoetet
              
               .
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               
                 'T
                 is
                 neither
                 possible
                 to
                 conceive
                 that
                 which
                 is
                 not
                 ,
                 nor
                 indeed
                 any
                 thing
                 else
                 ,
                 but
                 only
                 just
                 as
                 our
                 Mind
                 suffers
                 it
                 by
                 Impressions
                 from
                 without
                 .
              
               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
               ,
               or
               of
               ampliating
               or
               enlarging
               any
               Idea
               or
               Notion
               at
               all
               ;
               much
               less
               could
               he
               grow
               so
               
               very
               subtle
               as
               to
               Invent
               the
               Notion
               of
               a
               Deity
               .
               And
               as
               no
               Law-giver
               nor
               Politician
               could
               ,
               we
               see
               ,
               have
               Invented
               the
               Notion
               of
               a
               Deity
               ,
               if
               he
               had
               had
               a
               mind
               so
               to
               do
               ;
               so
               it
               appears
               very
               weak
               and
               foolish
               in
               him
               to
               do
               it
               ,
               if
               he
               could
               .
               For
               while
               there
               was
               no
               Belief
               among
               Men
               ,
               of
               any
               Divine
               and
               Almighty
               Power
               ,
               he
               would
               have
               been
               a
               
                 mortal
                 God
                 himself
              
               ,
               (a)
               as
               Hobbs
               calls
               the
               Commonwealth
               :
               His
               Will
               would
               have
               been
               his
               Law
               ;
               and
               Men's
               Obedience
               to
               Him
               ,
               would
               have
               been
               founded
               in
               the
               Fear
               they
               were
               under
               of
               his
               great
               Power
               .
               And
               this
               ,
               according
               to
               the
               Atheistical
               Principles
               ,
               would
               have
               been
               a
               much
               better
               Stay
               and
               Support
               to
               his
               Authority
               ,
               than
               the
               idle
               Obligations
               of
               Conscience
               and
               Religion
               :
               For
               the
               aforesaid
               Author
               tells
               us
               ,
               (b)
               
                 That
                 if
                 the
                 Fear
                 of
                 Spirits
              
               (
               
                 i.
                 e.
              
               of
               a
               God
               )
               
                 were
                 taken
                 away
                 ,
                 Men
                 would
                 be
                 much
                 better
                 fitted
                 for
                 Civil
                 Obedience
                 .
              
               And
               in
               another
               place
               he
               goes
               a
               little
               further
               yet
               ,
               and
               saith
               ,
               (c)
               That
               
                 't
                 is
                 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
                 .
              
               That
               is
               ,
               where
               there
               is
               any
               Obligation
               on
               Mens
               Minds
               to
               a
               Divine
               and
               Almighty
               Power
               :
               which
               they
               will
               chuse
               to
               obey
               ,
               rather
               than
               the
               Unlawful
               Commands
               of
               an
               Arbitrary
               Prince
               ,
               
                 that
                 can
                 only
                 kill
                 the
                 Body
                 .
              
               Now
               there
               is
               no
               doubt
               but
               that
               this
               is
               true
               of
               such
               a
               Power
               or
               Government
               ,
               as
               that
               he
               calculated
               his
               Leviathan
               for
               ;
               
                 i.
                 e.
                 One
                 absolutely
                 Arbitrary
                 and
                 Tyrannical
                 .
              
               And
               all
               Power
               must
               be
               so
               ,
               if
               there
               be
               no
               God
               ,
               and
               no
               Antecedent
               Good
               and
               Evil
               ,
               but
               what
               the
               Will
               of
               the
               Sovereign
               shall
               make
               so
               ,
               as
               Mr.
               Hobbs
               positively
               asserts
               there
               is
               not
               .
               Therefore
               that
               Man
               must
               act
               very
               unwisely
               ,
               who
               when
               he
               
               was
               possessed
               of
               Power
               enough
               to
               give
               Laws
               to
               ,
               and
               govern
               others
               by
               his
               sole
               Will
               and
               Pleasure
               ,
               would
               ever
               invent
               the
               Notion
               of
               a
               God
               and
               Religion
               .
               For
               this
               was
               the
               direct
               way
               to
               cramp
               himself
               in
               his
               Power
               ,
               to
               tie
               up
               his
               own
               Hands
               ,
               and
               to
               let
               the
               People
               see
               that
               he
               himself
               is
               accountable
               to
               God
               ,
               as
               well
               as
               they
               ;
               't
               is
               to
               teach
               them
               ,
               that
               the
               Power
               he
               hath
               ,
               is
               but
               a
               Trust
               committed
               to
               him
               by
               God
               ,
               which
               he
               is
               to
               discharge
               for
               his
               Subjects
               Good
               and
               Advantage
               ,
               and
               not
               only
               to
               gratifie
               his
               own
               Will
               and
               Humour
               .
               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
               ,
            
             
               2.
               
               As
               the
               Idea
               and
               Notion
               of
               a
               God
               ,
               cannot
               possibly
               have
               been
               invented
               by
               any
               one
               ;
               so
               neither
               could
               it
               have
               been
               understood
               or
               believed
               by
               Mankind
               ,
               if
               it
               had
               been
               so
               .
               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
               ;
               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
               ,
               nor
               any
               Idea
               or
               Notion
               answering
               to
               it
               ?
               
                 Words
                 are
                 but
                 Marks
                 of
                 Things
                 ,
              
               or
               Signs
               to
               know
               them
               or
               distinguish
               them
               by
               :
               and
               therefore
               a
               Word
               that
               is
               the
               Sign
               of
               what
               is
               absolutely
               Nothing
               ,
               or
               a
               Non-Entity
               ,
               must
               needs
               be
               nonsense
               and
               unintelligible
               .
               And
               consequently
               ,
               he
               that
               should
               attempt
               to
               awe
               Mankind
               with
               an
               empty
               Sound
               ,
               that
               had
               no
               
               Signification
               ,
               would
               certainly
               be
               exposed
               to
               contempt
               ;
               and
               instead
               of
               affrighting
               others
               ,
               would
               only
               be
               laughed
               at
               himself
               .
               The
               Author
               of
               
                 Anima
                 Mundi
              
               ,
               saith
               ,
               (a)
               
                 That
                 to
                 tell
                 a
                 Prophane
                 Rabble
                 of
                 an
                 Invisible
                 Deity
                 ,
                 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
                 .
              
               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
               ;
               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
               .
               Should
               you
               tell
               them
               ,
               indeed
               ,
               of
               a
               potent
               Neighbour
               ,
               that
               was
               coming
               strongly
               armed
               ,
               to
               take
               away
               their
               Life
               or
               Goods
               ,
               they
               would
               look
               about
               them
               ,
               and
               endeavour
               ,
               by
               flight
               or
               force
               ,
               to
               secure
               themselves
               .
               But
               to
               tell
               them
               of
               a
               Power
               that
               they
               never
               saw
               nor
               heard
               any
               thing
               of
               before
               ,
               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
               :
               or
               suppose
               that
               it
               could
               make
               some
               impression
               ,
               and
               frighten
               some
               Men
               at
               its
               first
               proposal
               ,
               how
               long
               would
               this
               last
               ?
               No
               longer
               ,
               at
               farthest
               ,
               than
               till
               they
               were
               by
               Experience
               convinced
               that
               it
               was
               false
               and
               precarious
               ,
               and
               that
               there
               was
               no
               Ground
               nor
               Reason
               to
               believe
               any
               such
               thing
               .
               And
               this
               they
               must
               arrive
               at
               in
               a
               small
               time
               ,
               if
               the
               Thing
               were
               false
               .
               'T
               is
               impossible
               such
               a
               Cheat
               as
               this
               ,
               which
               it
               would
               have
               concerned
               every
               one
               to
               have
               examined
               ,
               
               could
               long
               have
               maintained
               its
               Ground
               .
               Time
               discovers
               ,
               and
               certainly
               lays
               open
               all
               impostures
               ;
               and
               that
               the
               sooner
               ,
               the
               more
               are
               concerned
               to
               enquire
               into
               it
               .
               And
               therefore
               had
               this
               Notion
               and
               Belief
               of
               a
               Deity
               had
               no
               other
               Original
               and
               Foundation
               than
               what
               the
               Atheists
               pretend
               ,
               't
               is
               impossible
               it
               could
               have
               continued
               so
               long
               in
               the
               World
               ;
               and
               much
               more
               so
               ,
               that
               it
               should
               have
               gained
               ground
               as
               we
               know
               it
               hath
               continually
               done
               ,
               and
               be
               established
               on
               better
               Principles
               ,
               the
               more
               it
               hath
               been
               considered
               and
               understood
               .
               
                 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
               ,
               and
               which
               had
               no
               manner
               of
               ground
               nor
               foundation
               to
               support
               it
               from
               the
               Nature
               of
               the
               thing
               ,
               could
               ever
               impose
               upon
               and
               delude
               Mankind
               ,
               or
               indeed
               find
               any
               admittance
               in
               their
               Belief
               .
               He
               must
               needs
               think
               that
               others
               would
               be
               as
               sagacious
               to
               discover
               the
               Cheat
               ,
               as
               he
               could
               be
               to
               contrive
               it
               ;
               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
               ,
            
             
               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
               .
               That
               there
               is
               such
               an
               Universal
               Notion
               of
               a
               Deity
               ,
               cannot
               ,
               I
               think
               ,
               be
               denied
               by
               any
               one
               ;
               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
               .
               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
               ,
               as
               scarce
               to
               think
               at
               all
               :
               this
               is
               no
               more
               an
               Argument
               against
               the
               Belief
               of
               God's
               being
               Universally
               diffused
               throughout
               the
               World
               ,
               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
               .
               I
               shall
               not
               say
               much
               to
               this
               Point
               ,
               it
               having
               been
               so
               largely
               and
               frequently
               handled
               already
               ;
               only
               I
               cannot
               omit
               the
               Testimony
               of
               some
               of
               the
               Ancient
               Writers
               ,
               who
               are
               very
               express
               ,
               that
               there
               is
               an
               Universal
               Notion
               of
               a
               God
               among
               Mankind
               ,
               and
               which
               they
               looked
               upon
               to
               be
               Natural
               ,
               or
               by
               way
               of
               Anticipation
               .
               
                 There
                 is
              
               ,
               saith
               Cicero
               ,
               (a)
               
                 a
                 Notion
                 of
                 a
                 God
                 impressed
                 on
                 the
                 Minds
                 of
                 all
                 Men.
              
               And
               in
               another
               place
               ,
               saith
               he
               ,
               (b)
               
                 What
                 kind
                 of
                 Nation
                 or
                 People
                 is
                 there
                 any
                 where
                 to
                 be
                 found
                 ,
                 who
                 have
                 not
                 ,
                 without
                 learning
                 it
                 from
                 others
                 ,
                 a
                 Prolepsis
                 or
                 Anticipation
                 of
                 a
                 Deity
                 .
              
               And
               in
               two
               other
               places
               ,
               he
               tells
               us
               ,
               (c)
               
                 That
                 there
                 is
                 no
                 Nation
                 so
                 barbarous
                 and
                 wild
                 ,
                 who
                 do
                 not
                 acknowledge
                 the
                 Being
                 of
                 a
                 God
                 ,
                 and
                 some
                 how
                 or
                 other
                 revere
                 and
                 worship
                 him
                 .
                 Seneca
                 ,
              
               in
               his
               Epistles
               ,
               (d)
               frequently
               saith
               the
               same
               thing
               .
               
                 Sextus
                 Empiricus
              
               owns
               also
               ,
               (e)
               
                 That
                 all
                 Men
                 have
                 a
                 common
                 Notion
                 of
                 
                 God
                 ,
                 by
                 way
                 of
                 Prolepsis
                 ;
                 and
                 believe
                 Him
                 to
                 be
                 a
                 most
                 Blessed
                 and
                 Happy
                 Being
                 ,
                 Incorruptible
                 ,
                 Immortal
                 ,
                 and
                 uncapable
                 of
                 any
                 kind
                 of
                 Evil.
              
               
               And
               he
               concludes
               ,
               
                 That
                 't
                 is
                 unreasonable
                 to
                 assert
                 ,
                 that
                 all
                 Men
                 should
                 come
                 to
                 attribute
                 the
                 same
                 Properties
                 to
                 God
                 by
                 Chance
                 ,
                 and
                 not
                 rather
                 be
                 induced
                 thereunto
                 by
                 the
                 Dictates
                 of
                 Nature
                 .
                 Maximus
                 Tyrius
              
               hath
               a
               very
               plain
               Passage
               ,
               to
               prove
               this
               common
               Notion
               of
               a
               God
               ,
               (f)
               Though
               ,
               saith
               he
               ,
               
                 there
                 be
                 so
                 much
                 quarrelling
                 ,
                 difference
                 and
                 jangling
                 in
                 the
                 World
                 ,
                 yet
                 you
                 may
                 see
                 this
                 agreed
                 in
                 all
                 over
                 the
                 Earth
                 ,
                 that
                 there
                 is
              
               One
               God
               ,
               the
               King
               and
               Father
               of
               all
               .
               
                 This
                 the
                 Greek
                 and
                 the
                 Barbarian
                 both
                 say
                 ,
                 the
                 Islander
                 and
                 the
                 Inhabitant
                 of
                 the
                 Continent
                 ,
                 the
                 Wise
                 and
                 the
                 Unwise
                 alike
                 .
                 Aristotle
              
               saith
               ,
               (g)
               
                 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
                 ;
                 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
                 ;
                 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
                 .
              
               (h)
            
             
             
               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
               ;
               But
               these
               ,
               I
               think
               ,
               are
               sufficient
               .
               And
               now
               what
               can
               the
               Atheist
               say
               to
               such
               a
               Proof
               as
               this
               ?
               What
               greater
               Evidence
               can
               be
               desired
               of
               the
               Truth
               of
               any
               thing
               ,
               than
               that
               it
               hath
               been
               believed
               by
               all
               Men
               in
               all
               Ages
               and
               Places
               of
               the
               World
               ?
               'T
               is
               a
               very
               good
               way
               of
               Arguing
               from
               Authority
               ,
               that
               Aristotle
               uses
               in
               his
               Topicks
               .
               That
               ,
               saith
               he
               ,
               which
               seems
               true
               to
               
                 some
                 Wise
                 Men
              
               ,
               ought
               to
               appear
               a
               little
               probable
               ;
               what
               
                 most
                 Wise
                 Men
              
               believe
               ,
               is
               yet
               further
               probable
               ;
               and
               what
               most
               Men
               ,
               both
               Wise
               and
               Unwise
               do
               agree
               in
               ,
               is
               much
               more
               probable
               yet
               ;
               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
               .
               And
               what
               hath
               such
               a
               Testimony
               ,
               't
               is
               intolerable
               Arrogance
               and
               Folly
               for
               any
               Men
               to
               deny
               ;
               and
               to
               set
               up
               their
               single
               Judgments
               and
               Opinion
               contrary
               to
               the
               common
               Suffrage
               of
               all
               Mankind
               .
               But
               they
               are
               so
               puff't
               up
               with
               Pride
               and
               Vanity
               ,
               that
               they
               do
               not
               see
               the
               Weakness
               and
               Precariousness
               of
               what
               they
               advance
               ,
               nor
               how
               inconsistent
               it
               is
               with
               their
               other
               Tenets
               .
               If
               it
               have
               but
               the
               appearance
               of
               contradicting
               the
               received
               Notion
               that
               we
               have
               of
               a
               God
               ,
               and
               if
               it
               do
               but
               seem
               never
               so
               little
               to
               Undermine
               Religion
               ,
               they
               will
               set
               it
               up
               at
               a
               venture
               as
               a
               Demonstration
               ,
               and
               stick
               to
               it
               ,
               let
               it
               be
               never
               so
               inconsistent
               with
               what
               at
               other
               times
               they
               deliver
               .
               Thus
               sometimes
               they
               will
               assert
               ,
               that
               there
               is
               no
               Universal
               Idea
               or
               
               Notion
               of
               a
               God.
               At
               other
               times
               they
               will
               grant
               there
               is
               
                 such
                 an
                 One
              
               ,
               but
               that
               it
               was
               Coined
               and
               Invented
               by
               some
               Cunning
               Politician
               a
               long
               while
               ago
               ,
               before
               any
               Books
               or
               Histories
               were
               written
               ,
               and
               by
               him
               communicated
               by
               Tradition
               to
               Posterity
               .
               But
               here
               they
               do
               not
               consider
               that
               this
               will
               necessarily
               derive
               all
               Mankind
               from
               one
               common
               Parent
               :
               which
               is
               a
               thing
               they
               will
               ,
               at
               another
               time
               ,
               by
               no
               means
               admit
               of
               ,
               lest
               it
               should
               seem
               to
               countenance
               the
               Story
               of
               Adam
               or
               Noah
               :
               which
               is
               said
               to
               be
               
                 nothing
                 but
                 an
                 old
                 Jewish
                 Tradition
                 .
              
               And
               that
               't
               is
               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
               then
               ,
               to
               account
               for
               the
               General
               Notion
               ,
               that
               they
               cannot
               deny
               ,
               these
               Aborigines
               have
               of
               a
               God
               ;
               as
               before
               they
               made
               One
               Wise
               Man
               Invent
               it
               ,
               now
               they
               will
               suppose
               it
               to
               be
               done
               by
               a
               Hundred
               such
               Cunning
               Politicians
               :
               who
               ,
               though
               in
               different
               Places
               and
               Ages
               of
               the
               World
               ,
               yet
               did
               all
               light
               by
               chance
               on
               the
               very
               same
               Notion
               of
               a
               God
               ,
               and
               Abuse
               and
               Cheat
               Mankind
               just
               after
               the
               same
               manner
               ;
               and
               though
               this
               be
               the
               most
               extravagant
               and
               ridiculous
               Assertion
               that
               ever
               can
               possibly
               come
               into
               the
               Mind
               of
               Man
               ,
               as
               well
               as
               contradictory
               to
               the
               former
               ,
               yet
               't
               is
               all
               one
               for
               that
               ;
               this
               ,
               or
               any
               thing
               else
               ,
               shall
               be
               supposed
               rather
               than
               they
               will
               yield
               to
               the
               Conviction
               of
               Truth
               ,
               and
               allow
               the
               Notion
               of
               a
               Deity
               to
               have
               a
               real
               Foundation
               .
               But
               't
               is
               no
               wonder
               to
               find
               Men
               that
               wilfully
               shut
               their
               Eyes
               against
               the
               clearest
               Light
               ,
               to
               go
               forward
               and
               backward
               ,
               and
               often
               times
               run
               against
               each
               other
               in
               the
               dark
               Mazes
               of
               Error
               :
               those
               
               must
               needs
               be
               at
               a
               Loss
               who
               neglect
               His
               Guidance
               ,
               
                 who
                 is
                 the
                 Way
                 ,
                 the
                 Truth
                 and
                 the
                 Light
                 ,
                 and
                 that
                 Spirit
                 which
                 would
                 lead
                 them
                 into
                 all
                 Truth
              
               ;
               and
               those
               ,
               no
               doubt
               ,
               may
               easily
               miss
               of
               the
               true
               Knowledge
               of
               God
               ,
               who
               are
               resolved
               they
               
                 will
                 not
                 seek
                 after
                 Him
                 ,
                 and
                 all
                 whose
                 Thoughts
                 are
                 ,
                 that
                 there
                 is
                 no
                 God.
                 
              
            
             
               FINIS
               .
            
          
        
         
           
             
               Books
               printed
               for
               
                 Rich.
                 Wilkin
              
               at
               the
               King's-Head
               in
               St.
               
               Paul's
               Church-yard
               .
            
             
               IMmorality
               and
               Pride
               the
               Great
               Causes
               of
               Atheism
               .
               A
               Sermon
               Preach'd
               at
               the
               Cathedral
               Church
               of
               St.
               
                 Paul
                 ,
                 January
              
               the
               3
               d.
               1697
               /
               8.
               
               Being
               the
               First
               of
               the
               Lecture
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
               In
               Quarto
               .
            
             
               The
               Atheist's
               Objection
               ,
               That
               we
               can
               have
               no
               Idea
               of
               God
               Refuted
               .
               A
               Sermon
               Preach'd
               at
               the
               Cathedral-Church
               of
               St.
               
                 Paul
                 ,
                 February
              
               the
               7
               th
               .
               1697
               /
               8.
               
               Being
               the
               Second
               of
               the
               Lecture
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
               In
               Quarto
               .
            
             
               Remarks
               on
               some
               late
               Papers
               relating
               to
               the
               Universal
               Deluge
               ,
               and
               to
               the
               Natural
               History
               of
               the
               Earth
               .
               In
               Octavo
               .
            
             
               All
               three
               by
               
                 J.
                 Harris
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               Royal-Society
               .
            
             
               Dr.
               
               Woodward's
               Natural
               History
               of
               the
               Earth
               ,
               in
               Octavo
               .
            
             
               Dr.
               
               Abbadie's
               Vindication
               of
               the
               Truth
               of
               the
               Christian
               Religion
               ,
               against
               the
               Objections
               of
               all
               Modern
               Opposers
               ;
               in
               Two
               Volumes
               .
               In
               Octavo
               .
            
          
        
      
       
         
           
             
             
             
               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
              
               4
               th
               .
               and
               May
               2
               d.
               1698.
               
            
             
               BEING
               THE
               Fourth
               and
               Fifth
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               in
               St.
               
                 Paul's
                 Church-Yard
              
               ,
               1698.
               
            
          
        
         
           
             
             
             
               
                 
                   JOHN
                   iv
                   .
                   24
                   .
                
                 
                   God
                   is
                   a
                   Spirit
                   —
                
              
            
             
               THE
               Occasion
               of
               these
               words
               was
               this
               :
               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
               .
               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
               ,
               or
               a
               Person
               enrich'd
               with
               Divine
               and
               Extraordinary
               Gifts
               and
               Qualifications
               ;
               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
               .
               The
               Jews
               rightly
               asserted
               Jerusalem
               to
               be
               
                 the
                 Place
                 where
                 Men
                 ought
                 to
                 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
               ,
               before
               the
               Law
               ,
               did
               use
               to
               sacrifice
               to
               ,
               and
               worship
               God.
               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
               .
               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
               ,
               (a)
               and
               which
               they
               supposed
               to
               give
               an
               Holiness
               to
               that
               Mountain
               ,
               even
               after
               the
               Temple
               was
               destroyed
               .
               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
               .
               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
               .
               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
               .
            
             
               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
               ,
               because
               they
               worshipped
               the
               True
               God
               ,
               and
               that
               too
               in
               such
               a
               manner
               as
               was
               agreeable
               to
               that
               Revelation
               God
               had
               given
               them
               of
               his
               Will
               :
               
                 We
                 know
                 what
                 we
                 worship
              
               —
               But
               the
               Samaritans
               were
               doubly
               mistaken
               ,
               both
               as
               to
               the
               Object
               ,
               and
               as
               to
               the
               Place
               of
               their
               Worship
               .
               They
               ,
               He
               tells
               her
               ,
               
                 worshipped
                 they
                 knew
                 not
                 what
              
               .
               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
               :
               But
               along
               with
               him
               ,
               they
               worshipped
               their
               own
               Assyrian
               Deities
               too
               ;
               such
               as
               
                 Succoth-Benoth
                 ,
                 Ashima-Nergal
              
               ,
               and
               the
               like
               .
               Our
               Saviour
               tells
               this
               Woman
               also
               ,
               That
               a
               Time
               of
               Reformation
               was
               now
               at
               hand
               ,
               when
               the
               Worship
               of
               God
               should
               not
               be
               confined
               either
               to
               Jerusalem
               ,
               or
               
                 Mount
                 Gerizim
              
               ;
               and
               that
               a
               more
               pure
               and
               Spiritual
               manner
               of
               Worship
               should
               be
               established
               ;
               one
               that
               was
               not
               embarrass'd
               with
               so
               vast
               a
               number
               of
               External
               Rites
               and
               Ceremonies
               ,
               but
               one
               more
               suitable
               to
               the
               Nature
               of
               God
               ,
               and
               to
               the
               Improved
               Sentiments
               of
               Mankind
               :
               for
               God
               ,
               saith
               he
               ,
               
                 is
                 a
                 Spirit
              
               ;
               and
               
                 they
                 that
                 worship
                 him
                 ,
                 must
                 worship
                 him
                 in
                 Spirit
                 and
                 in
                 Truth
                 .
              
               This
               seems
               to
               be
               the
               Occasion
               and
               Connexion
               of
               these
               words
               :
               which
               having
               briefly
               shewed
               you
               ,
               I
               proceed
               now
               to
               speak
               to
               the
               words
               themselves
               ,
               
                 God
                 is
                 a
                 Spirit
              
               .
            
             
               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
               .
               And
               after
               this
               manner
               the
               Holy
               Scriptures
               do
               describe
               God
               Almighty
               to
               us
               ;
               they
               attribute
               such
               Perfections
               and
               Qualifications
               to
               Him
               ,
               as
               we
               can
               have
               no
               possible
               Idea
               of
               ,
               as
               belonging
               to
               Matter
               .
            
             
               Body
               or
               Matter
               is
               a
               Sluggish
               ,
               Insensible
               ,
               Passive
               and
               Unintelligent
               Thing
               ,
               not
               possibly
               able
               to
               move
               of
               it self
               ,
               or
               to
               act
               or
               perform
               any
               thing
               by
               its
               own
               Power
               ;
               but
               all
               the
               Motion
               and
               Activity
               that
               it
               hath
               ,
               comes
               to
               it
               by
               Communication
               from
               something
               that
               is
               without
               it
               ,
               or
               distinct
               from
               it
               .
               But
               
                 all
                 Power
                 ,
                 both
                 in
                 Heaven
                 and
                 
                 Earth
                 ,
                 is
                 the
                 Lords
                 :
                 In
                 his
                 Hands
                 are
                 Power
                 and
                 Might
                 :
                 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
                 .
                 There
                 is
                 none
                 like
                 to
                 Him
                 ,
                 who
                 created
                 and
                 maintaineth
                 all
                 things
                 ,
                 and
                 in
                 whom
                 all
                 Things
                 Live
                 ,
                 and
                 Move
                 ,
                 and
                 have
                 their
                 Being
              
               (a)
               .
            
             
               The
               Form
               and
               Fashion
               of
               all
               Material
               Things
               ,
               we
               see
               ,
               is
               continually
               flitting
               and
               changing
               ,
               and
               there
               is
               nothing
               among
               them
               of
               any
               constant
               and
               lasting
               duration
               .
               But
               God
               is
               Immutable
               and
               Eternal
               ,
               the
               same
               
                 Yesterday
                 ,
                 to
                 Day
                 ,
                 and
                 for
                 ever
                 ;
                 He
                 was
                 ,
                 and
                 is
                 ,
                 and
                 is
                 to
                 come
                 ,
              
               and
               
                 with
                 him
                 is
                 no
                 variableness
                 ,
                 neither
                 shadow
                 of
                 Turning
              
               (b)
               .
            
             
               Material
               Beings
               are
               all
               
                 limited
                 and
                 imperfect
              
               as
               to
               their
               Extent
               .
               The
               Place
               they
               are
               in
               confines
               and
               circumscribes
               them
               ;
               Nothing
               else
               can
               be
               there
               with
               them
               ,
               nor
               they
               themselves
               any
               where
               else
               .
               
                 But
                 the
                 Heaven
                 of
                 Heavens
                 cannot
                 contain
                 God
                 ,
              
               which
               yet
               he
               more
               than
               fills
               with
               his
               Presence
               :
               
                 which
                 Presence
                 no
                 one
                 can
                 flee
                 or
                 hide
                 himself
                 from
                 :
                 He
                 is
                 the
                 searcher
                 even
                 of
                 our
                 hearts
                 ,
                 and
                 knoweth
                 the
                 most
                 secret
                 thoughts
                 of
                 Men.
              
               There
               is
               
                 no
                 Creature
                 that
                 is
                 not
                 manifest
                 in
                 his
                 sight
                 ,
                 but
                 all
                 things
                 are
                 Naked
                 and
                 open
                 before
                 him
              
               (c)
               .
               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
               ,
               but
               cannot
               possibly
               do
               so
               to
               our
               Senses
               ;
               
                 for
                 him
                 no
                 Eye
                 hath
                 seen
                 nor
                 can
                 see
                 ;
                 he
                 is
                 Invisible
                 ,
                 he
                 is
                 a
                 Spirit
                 .
              
            
             
             
               But
               here
               the
               Atheist
               thinks
               he
               hath
               a
               sufficient
               Ground
               for
               insuperable
               Objections
               ;
               Here
               his
               Philosophy
               is
               called
               in
               to
               his
               Assistance
               ;
               and
               by
               the
               Strength
               of
               that
               ,
               he
               will
               undertake
               to
               maintain
               ,
               that
               there
               is
               not
               ,
               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
               ,
               't
               is
               a
               good
               Argument
               (
               say
               they
               )
               that
               there
               is
               no
               such
               Being
               at
               all
               :
               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
               )
               :
               When
               Men
               attribute
               such
               a
               manner
               of
               Existence
               to
               him
               ,
               as
               we
               know
               is
               contradictory
               to
               the
               Nature
               of
               Things
               ;
               we
               have
               then
               just
               Ground
               to
               disbelieve
               all
               that
               they
               advance
               ,
               in
               defence
               of
               so
               ridiculous
               and
               absurd
               a
               Notion
               ,
               and
               consequently
               to
               conclude
               that
               there
               is
               no
               God
               at
               all
               .
               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
               in
               Order
               to
               shew
               the
               Groundlesness
               and
               Invalidity
               of
               this
               Objection
               ,
               I
               shall
               in
               pursuance
               of
               my
               former
               Method
               :
               
                 
                   I.
                   Give
                   you
                   the
                   sense
                   of
                   the
                   Modern
                   and
                   Ancient
                   Atheists
                   on
                   this
                   Point
                   .
                   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
                   ,
                
              
            
             
             
             
             
             
             
               1.
               
               I
               shall
               give
               you
               the
               Modern
               and
               Ancient
               Atheists
               Sense
               on
               this
               Point
               .
            
             
               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
                 ;
                 't
                 is
                 using
                 an
                 Insignificant
                 word
                 ,
                 whereby
                 we
                 conceive
                 nothing
                 but
                 the
                 Sound
              
               (a)
               .
               And
               in
               his
               
                 Kingdom
                 of
                 Darkness
              
               ,
               where
               he
               undertakes
               to
               correct
               the
               University
               Learning
               ,
               he
               is
               very
               Angry
               with
               
               Aristotle's
               Metaphysicks
               ,
               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
               ;
               and
               which
               ,
               tho'
               it
               be
               a
               poor
               Sophism
               ,
               and
               much
               worse
               than
               those
               he
               is
               condemning
               ;
               yet
               he
               boldly
               lays
               it
               down
               as
               a
               Demonstration
               .
               
                 The
                 Universe
              
               ,
               saith
               he
               ,
               
                 is
                 Corporeal
                 ,
                 that
                 is
                 to
                 say
                 Body
                 ,
                 and
                 hath
                 the
                 Dimensions
                 of
                 Magnitude
                 ,
                 namely
                 ,
                 length
                 ,
                 breadth
                 ,
                 and
                 depth
                 ;
                 also
                 every
                 Part
                 of
                 Body
                 is
                 Body
                 ;
                 and
                 consequently
                 every
                 Part
                 of
                 the
                 Universe
                 is
                 Body
                 ,
                 and
                 that
                 which
                 is
                 not
                 Body
                 is
                 no
                 Part
                 of
                 the
                 Universe
                 .
                 And
                 because
                 the
                 Universe
                 is
                 all
                 ,
                 that
                 which
                 is
                 no
                 Part
                 of
                 the
                 Universe
                 is
                 Nothing
                 ,
                 and
                 consequently
                 no
                 where
              
               (b)
               .
               In
               another
               place
               he
               saith
               ,
               
                 That
                 no
                 Man
                 can
                 conceive
                 any
                 thing
                 but
                 he
                 must
                 conceive
                 it
                 in
                 some
                 place
                 ,
                 of
                 some
                 Determinate
                 Magnitude
                 ,
                 and
                 as
                 that
                 which
                 may
                 be
                 divided
                 into
                 Parts
              
               (c)
               .
               And
               again
               ,
               p.
               17.
               and
               207.
               he
               tells
               us
               ,
               
                 That
                 an
                 Incorporeal
                 Substance
                 is
                 a
                 Contradictory
                 and
                 Inconsistent
                 Name
                 ;
                 't
                 is
                 all
                 one
                 as
                 if
                 a
                 Man
                 should
                 say
                 ,
                 an
                 Incorporeal
                 Body
                 ;
                 which
                 
                 words
                 when
                 they
                 are
                 joined
                 together
                 ,
                 do
                 destroy
                 one
                 another
                 ;
                 and
                 therefore
                 Body
                 and
                 Substance
                 are
                 all
                 one
              
               (a)
               .
               Elsewhere
               he
               tells
               us
               ,
               That
               
                 the
                 proper
                 Signification
                 of
                 the
                 word
                 Spirit
                 in
                 common
                 speech
                 ,
                 is
                 either
                 a
                 subtile
                 ,
                 fluid
                 and
                 invisible
                 Body
                 ,
                 or
                 else
                 a
                 Ghost
                 or
                 other
                 Idle
                 Phantasm
                 of
                 our
                 Imagination
              
               (b)
               ,
               and
               a
               little
               after
               he
               asserts
               ,
               
                 that
                 to
                 Men
                 that
                 understand
                 the
                 meaning
                 of
                 the
                 words
                 Substance
                 and
                 Incorporeal
                 ,
                 they
                 imply
                 a
                 Contradiction
                 ;
                 and
                 that
                 to
                 say
                 an
                 Angel
                 or
                 Spirit
                 is
                 an
                 Incorporeal
                 Substance
                 ,
                 is
                 to
                 say
                 in
                 effect
                 there
                 is
                 no
                 Angel
                 nor
                 Spirit
              
               (c)
               .
               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
               he
               defines
               a
               Spirit
               in
               General
               to
               be
               a
               
                 thin
                 ,
                 fluid
                 ,
                 transparent
                 and
                 invisible
                 Body
              
               (d)
               .
               Thus
               also
               Spinoza
               ,
               in
               his
               
                 Opera
                 Posthuma
              
               ,
               p.
               13.
               determines
               
                 Extended
                 Substance
              
               (
               that
               is
               Body
               )
               to
               be
               one
               of
               the
               Infinite
               Attributes
               of
               the
               Deity
               ,
               and
               this
               he
               undertakes
               to
               demonstrate
               from
               hence
               ;
               that
               there
               is
               not
               (
               as
               he
               saith
               )
               any
               Other
               Substance
               but
               God
               ;
               and
               who
               consequently
               is
               a
               Corporeal
               ,
               as
               well
               as
               a
               Cogitative
               Being
               .
               
                 Deus
                 est
                 res
                 extensa
              
               (e)
               .
               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
               .
               But
               tho'
               this
               be
               their
               Opinion
               and
               Assertion
               ,
               yet
               they
               did
               not
               Invent
               it
               ,
               nor
               first
               find
               it
               out
               :
               they
               are
               as
               far
               from
               being
               Originals
               in
               this
               ,
               as
               in
               other
               things
               ;
               for
               herein
               they
               do
               but
               Copy
               the
               Sentiments
               of
               the
               Ancient
               Atheists
               ,
               and
               tread
               exactly
               in
               their
               Steps
               .
               That
               there
               was
               nothing
               but
               Body
               in
               the
               World
               ,
               was
               long
               ago
               the
               Assertion
               
               of
               such
               unthinking
               Men
               as
               our
               Modern
               Atheists
               are
               .
               Plato
               tells
               us
               ,
               
                 That
                 there
                 were
                 some
                 in
                 his
                 Time
                 ,
                 who
                 asserted
                 nothing
                 to
                 be
                 Substance
                 but
                 what
                 they
                 could
                 feel
                 ,
                 and
                 which
                 would
                 resist
                 their
                 Touch
                 :
                 and
                 these
                 Men
                 affirmed
                 Body
                 and
                 Substance
                 to
                 be
                 the
                 same
                 thing
                 ;
                 and
                 what
                 they
                 were
                 not
                 able
                 to
                 lay
                 hold
                 of
                 ,
                 and
                 to
                 grasp
                 with
                 their
                 Hands
                 ,
                 they
                 said
                 was
                 really
                 nothing
                 at
                 all
                 .
                 And
                 if
                 any
                 one
                 happened
                 to
                 talk
                 with
                 them
                 about
                 any
                 thing
                 that
                 was
                 not
                 Body
                 ,
                 they
                 would
                 ridicule
                 and
                 despise
                 him
                 ,
                 and
                 not
                 hear
                 a
                 word
                 more
                 that
                 he
                 should
                 say
              
               (a)
               .
            
             
               Aristotle
               acquaints
               us
               ,
               That
               just
               such
               were
               the
               Atheistical
               Principles
               of
               his
               Contemporaries
               .
               
                 They
                 affirm
              
               (
               saith
               he
               )
               
                 Matter
                 or
                 Body
                 to
                 be
                 the
                 only
                 Substance
                 ;
                 and
                 that
                 all
                 other
                 things
                 are
                 only
                 Passions
                 and
                 Affections
                 of
                 it
                 .
              
               And
               in
               another
               place
               ,
               he
               saith
               ,
               that
               these
               Men
               asserted
               
                 all
                 things
                 to
                 be
                 one
                 ;
                 That
                 there
                 is
                 but
                 one
                 Nature
                 only
                 ,
                 which
                 is
                 the
                 Matter
                 of
                 all
                 Things
                 ,
                 and
                 this
                 is
                 Corporeal
                 ,
                 and
                 hath
                 magnitude
              
               (b)
               .
               And
               this
               was
               long
               before
               the
               Opinion
               also
               of
               Leucippus
               ,
               and
               Democritus
               .
            
             
               Epicurus
               argues
               against
               Plato
               ,
               that
               
                 there
                 can
                 be
                 no
                 Incorporeal
                 Deity
                 ;
                 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
                 ;
                 all
                 which
                 things
                 are
                 included
                 in
                 the
                 Notion
                 of
                 God
                 :
                 And
                 therefore
                 an
                 Incorporeal
                 Deity
                 ,
              
               saith
               he
               ,
               
                 is
                 a
                 Contradiction
              
               (c)
               .
               And
               his
               Followers
               ,
               as
               appears
               by
               Lucretius
               ,
               continued
               in
               the
               
               same
               Opinion
               ,
               that
               there
               is
               no
               other
               Substance
               in
               Nature
               but
               Body
               (a)
               ;
               and
               they
               had
               no
               Notion
               of
               any
               Incorporeal
               thing
               ,
               but
               their
               Vacuum
               or
               Empty
               space
               ,
               which
               was
               really
               nothing
               at
               all
               .
            
             
               
                 Sextus
                 Empiricus
              
               tells
               us
               ,
               that
               all
               the
               Epicureans
               ,
               and
               some
               of
               the
               Stoicks
               ,
               as
               Basileides
               in
               particular
               ,
               maintained
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 there
                 was
                 nothing
                 Incorporeal
                 or
                 Immaterial
              
               (b)
               .
               By
               these
               Testimonies
               we
               see
               plainly
               ,
               that
               the
               Modern
               Atheists
               transcribe
               the
               Ancient
               Opinions
               exactly
               ,
               and
               have
               been
               able
               to
               add
               very
               little
               to
               them
               .
               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
                 :
              
               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.
               
            
             
               And
               thus
               having
               truly
               stated
               the
               Case
               ,
               and
               shewed
               you
               what
               the
               Sentiments
               of
               the
               Ancient
               and
               Modern
               Atheists
               were
               and
               are
               ,
               as
               to
               the
               Matter
               before
               us
               .
               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
               ;
               that
               an
               Immaterial
               Substance
               is
               an
               
                 Unconceivable
                 Thing
              
               :
               'T
               is
               what
               no
               Man
               can
               possibly
               have
               any
               notion
               or
               conception
               of
               ;
               't
               is
               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
               .
               He
               also
               pretends
               to
               discover
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               true
               Cause
               of
               this
               Fiction
               about
               Immaterial
               Substances
               .
               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
               ,
               or
               Matter
               ,
               of
               which
               they
               are
               Attributes
               or
               Qualities
               only
               .
               Thus
               for
               Instance
               ,
               
                 because
                 we
                 can
                 consider
                 Thinking
                 or
                 a
                 Reasoning
                 Power
                 alone
                 by
                 it self
                 ,
                 and
                 distinct
                 from
                 Body
                 ;
                 therefore
                 some
                 have
                 been
                 so
                 foolish
                 as
                 to
                 conclude
                 that
                 it
                 is
                 not
                 the
                 Action
                 or
                 Accident
                 of
                 that
                 Body
                 in
                 which
                 it
                 is
                 ,
                 but
                 a
                 real
                 Substance
                 by
                 it self
                 .
                 And
                 't
                 is
                 upon
                 this
                 Account
                 ,
                 that
              
               (a)
               
                 when
                 a
                 Man
                 is
                 dead
                 and
                 buried
                 ,
                 they
                 will
                 say
                 ,
                 his
                 Soul
                 (
                 that
                 is
                 ,
                 his
                 Life
                 )
                 can
                 walk
                 separated
                 from
                 the
                 Body
                 ,
                 and
                 is
                 seen
                 by
                 Night
                 among
                 the
                 Graves
                 ,
              
               whereas
               Life
               is
               only
               
                 a
                 Name
                 of
                 Nothing
              
               ,
               (b)
               and
               the
               
                 Soul
                 or
                 Mind
                 of
                 Man
                 is
                 in
                 reality
                 Nothing
                 else
                 but
                 the
                 result
                 of
                 Motion
                 in
                 the
                 Organical
                 Parts
                 of
                 his
                 Body
              
               (c)
               .
               'T
               is
               like
               the
               forms
               and
               qualities
               of
               Other
               things
               ,
               depending
               purely
               on
               the
               Mechanism
               ,
               Modification
               ,
               and
               Motion
               of
               the
               Parts
               of
               Matter
               ,
               according
               as
               it
               happens
               to
               be
               variously
               disposed
               ,
               figured
               and
               agitated
               ;
               and
               consequently
               it
               can
               be
               nothing
               at
               all
               distinct
               from
               that
               Body
               whose
               Form
               or
               Quality
               it
               is
               .
               And
               this
               Soul
               or
               Mind
               ,
               or
               any
               other
               Faculty
               or
               Quality
               in
               Man
               ,
               coming
               once
               to
               be
               conceived
               as
               a
               thing
               distinct
               from
               the
               Body
               ,
               and
               being
               Invisible
               and
               Insensible
               ,
               hath
               been
               called
               by
               such
               Names
               as
               we
               use
               to
               give
               to
               fine
               Subtile
               and
               aereal
               Bodies
               .
               Such
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Spiritus
               ,
               and
               the
               like
               :
               which
               do
               properly
               signifie
               the
               Wind
               ,
               or
               ,
               which
               is
               near
               akin
               to
               it
               ,
               the
               Breath
               of
               Man
               (d)
               .
               And
               so
               Mr.
               Hobbs
               tells
               us
               ,
               that
               in
               order
               to
               express
               our
               greater
               honour
               of
               God
               ,
               the
               name
               of
               Spirit
               hath
               been
               given
               to
               him
               likewise
               ,
               as
               better
               expressing
               to
               vulgar
               Apprehensions
               his
               fine
               
               aereal
               and
               Subtile
               Nature
               ,
               than
               the
               grosser
               word
               of
               Body
               .
               But
               however
               ,
               Philosophers
               and
               
                 Men
                 of
                 sense
              
               must
               take
               care
               ,
               and
               not
               be
               imposed
               upon
               by
               insignificant
               words
               ,
               so
               far
               as
               to
               imagine
               there
               can
               in
               reality
               be
               any
               such
               thing
               as
               an
               
                 Incorporeal
                 Substance
              
               :
               for
               that
               is
               ,
               when
               throughly
               considered
               ,
               an
               absolute
               
                 Contradiction
                 and
                 Nonsense
              
               .
               'T
               is
               nothing
               
                 but
                 an
                 empty
                 Name
              
               ,
               with
               which
               some
               poor
               Wretches
               are
               frighted
               ,
               as
               the
               Birds
               are
               
                 from
                 the
                 Corn
                 by
                 an
                 empty
                 Doublet
                 ,
                 a
                 Hat
                 and
                 a
                 Crooked
                 Stick
              
               (e)
               ;
               as
               he
               is
               pleased
               to
               express
               himself
               .
               And
               this
               is
               the
               summ
               of
               what
               this
               mighty
               Philosopher
               advances
               against
               Immaterial
               Substances
               .
               Spinoza
               is
               the
               only
               Man
               besides
               ,
               which
               I
               have
               met
               with
               ,
               that
               aims
               at
               disproving
               the
               Existence
               of
               Incorporeal
               Beings
               :
               Which
               in
               his
               
                 Opera
                 posthuma
              
               he
               pretends
               demonstratively
               to
               do
               .
               But
               his
               chief
               and
               indeed
               only
               Argument
               is
               this
               (
               as
               I
               hinted
               before
               )
               that
               there
               is
               but
               
                 one
                 only
                 Substance
              
               in
               the
               World
               ,
               and
               That
               is
               God.
               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
               ,
               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
               .
            
             
               And
               ,
               Thus
               having
               given
               you
               the
               sum
               ,
               of
               what
               these
               Writers
               advance
               against
               the
               Doctrine
               of
               Incorporeal
               Substances
               ,
               I
               shall
               next
               proceed
               to
               Refute
               it
               ,
               and
               to
               shew
               you
               how
               weak
               and
               inconclusive
               their
               Arguments
               and
               Objections
               are
               .
               In
               order
               to
               which
               ,
               I
               say
               ,
               In
               the
               First
               place
               ,
            
             
               1.
               
               That
               't
               is
               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
               .
               For
               it
               will
               not
               in
               the
               least
               follow
               ,
               that
               there
               can
               be
               no
               such
               thing
               as
               an
               Incorporeal
               Substance
               or
               a
               Spirit
               ,
               because
               
                 some
                 few
                 Men
              
               pretend
               that
               they
               cannot
               conceive
               how
               any
               such
               thing
               can
               possibly
               be
               .
               And
               I
               have
               already
               shewed
               ,
               (a)
               that
               we
               have
               very
               just
               reason
               to
               allow
               the
               truth
               of
               ,
               and
               to
               be
               satisfied
               of
               the
               Existence
               of
               many
               things
               ,
               whose
               Nature
               neither
               we
               ,
               nor
               perhaps
               any
               one
               else
               ,
               can
               fully
               Understand
               and
               Comprehend
               .
               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
               .
               Tho'
               should
               you
               put
               them
               to
               describe
               it
               ,
               they
               would
               be
               very
               much
               at
               a
               loss
               .
               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
               :
               which
               because
               we
               are
               apt
               to
               conceive
               as
               one
               thing
               ,
               we
               give
               it
               the
               General
               Name
               of
               Substance
               :
               as
               imagining
               that
               word
               to
               express
               something
               ,
               tho'
               in
               reality
               we
               know
               not
               what
               ,
               which
               is
               the
               support
               of
               these
               Accidents
               or
               Qualities
               which
               occasion
               the
               Idea's
               we
               have
               in
               our
               Minds
               of
               it
               .
               Let
               us
               therefore
               take
               any
               corporeal
               Substance
               ,
               as
               suppose
               Gold
               ;
               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
               ;
               all
               which
               concurr
               to
               give
               us
               that
               complex
               Idea
               which
               we
               have
               of
               Gold
               ;
               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
               ;
               we
               shall
               not
               be
               much
               the
               nearer
               Satisfaction
               :
               for
               our
               Mind
               will
               be
               inquisitive
               agen
               what
               is
               the
               Support
               or
               Subject
               of
               that
               Extension
               and
               Impenetrability
               .
               We
               may
               say
               ,
               indeed
               ,
               that
               't
               is
               the
               Substance
               it self
               :
               which
               is
               a
               word
               that
               we
               use
               ,
               and
               implies
               something
               or
               other
               that
               is
               the
               Support
               of
               these
               Properties
               ,
               but
               what
               that
               is
               ,
               we
               have
               ,
               I
               think
               ,
               no
               clear
               and
               certain
               Idea
               .
               When
               yet
               we
               have
               clear
               and
               distinct
               Conceptions
               enough
               of
               these
               Properties
               which
               we
               find
               in
               this
               Body
               ,
               and
               from
               whence
               we
               pronounce
               it
               to
               be
               Gold.
               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
               ,
               and
               that
               Liberty
               or
               Freedom
               of
               Action
               which
               we
               plainly
               perceive
               to
               be
               inherent
               in
               it
               :
               we
               shall
               indeed
               be
               at
               a
               loss
               ,
               but
               yet
               no
               more
               than
               we
               were
               before
               in
               reference
               to
               Gold.
               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
               ;
               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
               ,
               or
               some
               Substance
               to
               inhere
               in
               :
               tho'
               what
               that
               is
               ,
               and
               the
               peculiar
               manner
               of
               this
               we
               are
               wholly
               ignorant
               of
               .
               But
               then
               we
               have
               as
               just
               reason
               to
               believe
               that
               this
               Substance
               is
               real
               ,
               as
               that
               the
               Substance
               of
               Gold
               is
               so
               .
               For
               Cogitation
               ,
               Life
               ,
               and
               Spontaneous
               Action
               ,
               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
               which
               can
               have
               no
               necessary
               dependance
               upon
               and
               relation
               to
               each
               other
               :
               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
               ,
               and
               which
               nothing
               but
               wilful
               or
               long
               habituated
               Ignorance
               can
               ever
               make
               us
               confound
               together
               .
               And
               thus
               it
               appears
               to
               me
               that
               we
               may
               have
               as
               clear
               an
               Idea
               of
               Incorporeal
               Substance
               ,
               as
               we
               have
               of
               Body
               ;
               and
               that
               the
               former
               is
               no
               more
               unconceivable
               than
               the
               latter
               .
               And
               therefore
               't
               is
               as
               absurd
               to
               argue
               against
               the
               Existence
               of
               a
               Spirit
               ,
               only
               from
               our
               not
               having
               any
               clear
               Idea
               of
               the
               Substance
               of
               a
               Spirit
               ;
               as
               it
               would
               be
               to
               say
               there
               is
               no
               such
               thing
               as
               Body
               ,
               because
               we
               don't
               know
               exactly
               what
               the
               Substance
               of
               Body
               is
               :
               which
               I
               dare
               say
               no
               Man
               can
               affirm
               that
               he
               doth
               .
               'T
               is
               very
               possible
               that
               Men
               may
               be
               so
               blinded
               and
               prejudiced
               by
               false
               Principles
               ,
               so
               stupified
               by
               Ignorance
               ,
               Idleness
               or
               Vice
               ,
               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
               .
               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
               ;
               and
               all
               your
               Discourse
               and
               Proof
               (
               should
               you
               attempt
               any
               such
               thing
               )
               would
               to
               such
               a
               Person
               be
               Nonsense
               ,
               and
               your
               words
               meer
               empty
               and
               insignificant
               Sounds
               .
               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
               ,
               because
               their
               Minds
               are
               not
               at
               all
               enured
               to
               a
               close
               way
               of
               Arguing
               and
               Thinking
               .
               And
               truly
               the
               Atheistical
               Writers
               do
               discover
               so
               poor
               a
               Knowledge
               in
               Philosophy
               ,
               and
               so
               very
               little
               acquaintance
               with
               true
               Reasoning
               and
               Science
               ;
               that
               't
               is
               no
               wonder
               at
               all
               that
               they
               should
               not
               be
               able
               to
               conceive
               and
               comprehend
               a
               great
               many
               things
               which
               others
               are
               very
               well
               satisfied
               with
               .
               
                 I
                 know
                 very
                 well
              
               ,
               saith
               the
               Ingenious
               Person
               before
               cited
               ,
               
               
                 that
                 People
                 whose
                 Thoughts
                 are
                 immersed
                 in
                 Matter
                 ,
                 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
                 ;
                 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
               .
               While
               Others
               ,
               who
               can
               raise
               their
               Minds
               a
               little
               higher
               ,
               and
               who
               can
               penetrate
               farther
               into
               things
               ,
               will
               be
               fully
               satisfied
               that
               such
               Philosophy
               is
               Nonsense
               and
               Impossibility
               .
               As
               indeed
               some
               Persons
               ,
               in
               all
               Ages
               of
               the
               World
               ,
               of
               which
               we
               have
               any
               Account
               ,
               have
               ever
               been
               .
               For
               ,
            
             
             
               2.
               
               Which
               is
               another
               very
               good
               Ground
               ,
               from
               whence
               to
               refute
               this
               absurd
               Opinion
               that
               there
               is
               no
               such
               thing
               as
               an
               Incorporeal
               Being
               :
               I
               say
               ,
               there
               have
               been
               always
               many
               Persons
               in
               the
               World
               ,
               that
               have
               firmly
               believed
               and
               embraced
               the
               Doctrine
               of
               Immaterial
               Substances
               ,
               and
               who
               have
               also
               asserted
               the
               Deity
               to
               be
               of
               that
               Nature
               .
               And
               this
               will
               Undeniably
               refute
               the
               two
               great
               Points
               of
               Mr.
               Hobbs
               his
               Opinion
               .
               For
               ,
               if
               it
               be
               proved
               plainly
               that
               there
               hath
               been
               all
               along
               a
               received
               Belief
               and
               Opinion
               that
               there
               are
               Immaterial
               Substances
               ,
               and
               that
               God
               himself
               is
               such
               an
               One
               :
               it
               is
               then
               most
               clear
               and
               certain
               ,
               that
               the
               Notion
               is
               neither
               inconceivable
               ,
               contradictory
               ,
               nor
               nonsense
               :
               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
               ,
               as
               we
               shall
               see
               presently
               this
               Opinion
               did
               .
               
                 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
               ,
               as
               Mr.
               Hobbs
               is
               pleased
               to
               say
               this
               Belief
               of
               Immaterial
               Substances
               was
               .
               And
               that
               there
               was
               always
               in
               the
               World
               ,
               a
               Notion
               and
               Belief
               of
               another
               more
               noble
               Substance
               than
               Body
               ,
               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
               .
            
             
               Cicero
               tells
               us
               ,
               That
               the
               Heathen
               Philosophers
               generally
               defined
               God
               to
               be
               
                 Mens
                 pura
                 &
                 sincera
                 ,
                 soluta
                 &
                 libera
                 ab
                 omni
                 concretione
                 mortali
              
               (a)
               ;
               and
               
               speaking
               of
               
                 Thales
                 Milesius
              
               in
               particular
               ,
               he
               saith
               of
               him
               ,
               
                 Aquam
                 dixit
                 esse
                 Initium
                 Rerum
                 ,
                 Deum
                 autem
                 cum
                 Mentem
                 quae
                 ex
                 aquâ
                 cuncta
                 fingeret
                 .
              
               Now
               this
               Mind
               they
               all
               distinguished
               plainly
               from
               Matter
               ,
               and
               looked
               upon
               it
               as
               a
               much
               more
               Noble
               Principle
               than
               't
               was
               possible
               to
               conceive
               Matter
               to
               be
               .
               Lactantius
               acquaints
               of
               Pythagoras
               (a)
               .
               
                 Quòd
                 unum
                 deum
                 confitetur
                 ,
                 dicens
                 Incorporalem
                 esse
                 mentem
                 ,
                 quae
                 per
                 omnem
                 Naturam
                 diffusa
                 &
                 intenta
                 ,
                 vitalem
                 sensum
                 cunctis
                 Animalibus
                 tribuat
                 .
              
               And
               Plutarch
               gives
               us
               much
               the
               same
               Account
               of
               him
               in
               his
               Books
               ,
               
                 De
                 Placitis
                 Philosophorum
              
               ,
               viz.
               
                 That
                 he
                 made
                 two
                 Principles
              
               ;
               
               
                 one
                 Active
                 ,
                 which
                 was
                 Mind
                 or
                 God
                 :
                 The
                 other
                 Passive
                 ,
                 or
                 the
                 Matter
                 of
                 the
                 World.
              
               And
               those
               Verses
               of
               Empedocles
               ,
               are
               very
               remarkable
               ;
               wherein
               speaking
               of
               the
               Deity
               ,
               he
               asserts
               Him
               not
               to
               be
               of
               Humane
               shape
               :
               And
               also
               that
               ,
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   —
                
              
               (
               i.
               e.
               )
               
                 That
                 he
                 is
                 no
                 way
                 perceivable
                 by
                 any
                 of
                 our
                 Senses
              
               ;
               which
               is
               as
               much
               as
               to
               say
               ,
               he
               is
               Incorporeal
               .
               And
               in
               the
               next
               Lines
               he
               doth
               expresly
               tell
               us
               what
               he
               is
               :
               
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                
                 
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   .
                
              
               
                 A
                 sacred
                 and
                 ineffable
                 Mind
                 ,
                 which
                 by
                 swift
                 Thoughts
                 moves
                 and
                 actuates
                 the
                 whole
                 World.
                 Anaxagoras
              
               also
               asserted
               ,
               That
               (b)
               
                 an
                 ordering
                 and
                 regulating
                 Mind
                 was
                 the
                 first
                 Principle
                 of
                 all
                 things
              
               ;
               and
               this
               Mind
               he
               made
               ,
               as
               Aristotle
               saith
               of
               him
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 The
                 only
                 ,
                 pure
                 ,
                 simple
                 ,
                 and
                 unmixt
                 
                 thing
                 in
                 the
                 World
                 :
              
               thereby
               plainly
               distinguishing
               it
               from
               Matter
               ,
               the
               Parts
               of
               which
               ,
               he
               ,
               who
               was
               as
               
                 Sextus
                 Empericus
              
               calls
               him
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               knew
               very
               well
               to
               be
               promiscuously
               blended
               and
               mixed
               togethere
               very
               where
               .
               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
                 ,
              
               &c.
               
               We
               are
               told
               likewise
               by
               Sextus
               ,
               That
               Xenophanes
               held
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 That
                 there
                 is
                 but
                 One
                 God
                 ,
                 and
                 he
                 Incorporeal
                 .
              
               And
               Plutarch
               describing
               the
               Deity
               ,
               hath
               these
               remarkable
               words
               ,
               
                 God
                 is
                 Mind
                 ,
                 a
                 separated
                 Form
                 perfectly
                 unmixed
                 with
                 Matter
                 ,
                 and
                 without
                 any
                 thing
                 that
                 is
                 passible
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               in
               another
               place
               he
               asserts
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 That
                 't
                 is
                 impossible
                 Matter
                 alone
                 can
                 be
                 the
                 sole
                 Principle
                 of
                 all
                 things
              
               (a)
               .
            
             
               Plato
               every
               where
               distinguisheth
               between
               corporeal
               ,
               and
               incorporeal
               Substances
               ,
               calling
               the
               former
               by
               the
               Names
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Sensible
               ,
               and
               the
               latter
               always
               either
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               immaterial
               or
               intelligible
               ;
               and
               he
               saith
               ,
               
                 That
                 certain
                 intelligible
                 and
                 incorporeal
                 Forms
                 ,
                 are
                 the
                 true
                 and
                 first
                 Substance
                 ;
                 and
                 that
                 incorporeal
                 Things
                 which
                 are
                 the
                 greatest
                 and
                 most
                 excellent
                 of
                 all
                 others
                 ,
                 are
                 discoverable
                 by
                 reason
                 only
                 ,
                 and
                 nothing
                 else
              
               (b)
               .
            
             
               And
               in
               another
               place
               ,
               he
               saith
               ,
               
                 That
                 they
                 were
                 instructed
                 by
                 their
                 forefathers
                 ,
                 that
                 Mind
                 and
                 a
                 certain
                 wonderful
                 Wisdom
                 ,
                 did
                 at
                 first
                 frame
                 ,
                 and
                 doth
                 now
                 govern
                 all
                 things
                 ,
              
               His
               words
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               In
               Phileb
               .
               p.
               28.
               
               Which
               sufficiently
               shews
               the
               Antiquity
               of
               the
               Notion
               of
               an
               Incorporeal
               Deity
               ,
               and
               the
               way
               also
               how
               they
               came
               by
               it
               .
               Of
               the
               same
               Opinion
               also
               was
               Socrates
               ,
               as
               we
               are
               told
               by
               Plutarch
               ,
               and
               others
               .
               
                 Lib.
                 de
                 Placit
                 .
                 Philos.
              
               1.
               c.
               3.
               
               Zeno
               and
               the
               Stoicks
               defined
               the
               Deity
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 an
                 Intellectual
                 and
                 Rational
                 Nature
              
               ;
               or
               as
               Plutarch
               recites
               their
               Opinion
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               
                 an
                 Intelligent
                 Spirit
                 devoid
                 of
                 all
                 Bodily
                 shape
                 .
              
               Ibid.
               And
               
                 Sextus
                 Empericus
              
               tells
               us
               of
               Aristotle
               ,
               that
               he
               constantly
               asserted
               God
               to
               be
               Incorporeal
               ,
               and
               
                 the
                 Utmost
                 Bounds
                 of
                 the
                 Universe
              
               (a)
               .
               And
               Aristotle
               concludes
               his
               Book
               of
               Physicks
               with
               affirming
               (b)
               
                 that
                 't
                 is
                 impossible
                 the
                 first
                 Mover
              
               (
               or
               God
               )
               
                 can
                 have
                 any
                 Magnitude
                 ;
                 but
                 he
                 must
                 needs
                 be
                 devoid
                 of
                 Parts
                 ,
                 and
                 Indivisible
                 .
              
               And
               Plutarch
               gives
               us
               this
               as
               the
               received
               and
               common
               Opinion
               of
               the
               Stoicks
               ,
               that
               God
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 a
                 Spirit
                 that
                 was
                 extended
                 ,
                 or
                 did
                 penetrate
                 throughout
                 the
                 whole
                 World.
              
               De
               Placitis
               Philosoph
               .
               lib.
               1.
               c.
               3.
               p.
               882.
               
            
             
               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
               ,
               and
               that
               they
               speak
               of
               him
               as
               of
               a
               Mind
               perfectly
               distinct
               from
               Matter
               ,
               or
               as
               an
               immaterial
               or
               incorporeal
               Being
               .
               Many
               of
               them
               also
               deliver
               themselves
               very
               expresly
               as
               to
               the
               Soul
               of
               Man
               ;
               which
               ,
               as
               Plutarch
               tells
               us
               (c)
               ,
               
                 they
                 generally
                 asserted
                 to
                 be
                 Incorporeal
                 ;
                 and
                 that
                 it
                 was
                 naturally
                 a
                 Self-moving
                 and
                 Intelligible
                 Substance
                 .
              
               But
               of
               this
               ,
               more
               in
               another
               
               place
               .
               And
               that
               the
               Ancients
               did
               believe
               God
               to
               be
               a
               Spirit
               ,
               or
               a
               most
               Powerful
               ,
               Intelligent
               ,
               and
               Perfect
               Immaterial
               Substance
               will
               yet
               farther
               appear
               ,
               if
               we
               consider
               what
               Notion
               they
               had
               of
               ,
               and
               how
               they
               defined
               Matter
               or
               
                 Body
                 .
                 Plato
              
               describes
               it
               by
               the
               words
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               which
               thrusts
               against
               other
               Bodies
               ,
               and
               resists
               their
               Touch
               or
               Impulse
               .
               Others
               call
               it
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               which
               so
               fills
               up
               a
               place
               ,
               as
               ,
               at
               that
               time
               ,
               to
               exclude
               from
               it
               any
               other
               Body
               .
               Sometimes
               they
               called
               it
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               contradistinction
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               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
               ;
               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
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               (a)
               
                 'T
                 is
                 impossible
                 Matter
                 alone
                 can
                 produce
                 any
                 thing
                 ,
                 unless
                 there
                 be
                 besides
                 it
                 some
                 Active
                 Cause
                 .
                 Sextus
                 Empiricus
              
               also
               gives
               this
               Definition
               of
               Matter
               or
               Body
               (b)
               
                 That
                 it
                 is
                 that
                 which
                 resists
                 other
                 things
                 which
                 are
                 brought
                 against
                 it
                 ;
                 for
                 Resistance
                 ,
              
               saith
               he
               ,
               or
               Impenetrability
               ,
               
                 is
                 the
                 true
                 Property
                 of
                 Body
                 .
              
               By
               these
               Accounts
               that
               they
               have
               given
               us
               of
               Matter
               or
               Body
               ,
               't
               is
               very
               easie
               to
               understand
               their
               Notion
               or
               Idea
               of
               it
               ;
               which
               ,
               indeed
               ,
               was
               the
               Just
               and
               True
               one
               .
               They
               thought
               Matter
               or
               Body
               to
               be
               a
               purely
               Passive
               Thing
               ,
               incapable
               of
               moving
               or
               acting
               by
               it self
               ;
               but
               wholly
               determined
               either
               by
               some
               Internal
               and
               Self-moving
               Mind
               ,
               or
               by
               the
               Motions
               and
               Impulses
               of
               other
               Bodies
               without
               it
               :
               That
               it
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               as
               we
               now
               
               adays
               speak
               ,
               
                 Impenetrably
                 extended
              
               ,
               and
               did
               so
               fill
               up
               space
               or
               place
               ,
               as
               to
               exclude
               any
               other
               Body
               from
               being
               in
               the
               same
               Place
               with
               it
               at
               the
               same
               Time
               :
               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
               .
               Now
               from
               hence
               't
               is
               exceeding
               clear
               that
               they
               could
               not
               ,
               as
               indeed
               we
               find
               actually
               they
               did
               not
               ,
               think
               Matter
               or
               Body
               the
               only
               Substance
               in
               the
               World
               ;
               and
               that
               the
               Deity
               was
               Material
               or
               Corporeal
               .
               For
               they
               always
               described
               the
               Divine
               Nature
               by
               Attributes
               and
               Properties
               that
               were
               the
               very
               Reverses
               of
               what
               they
               appropriated
               to
               Matter
               or
               Body
               .
               God
               ,
               they
               have
               told
               us
               ,
               is
               an
               Intelligent
               Mind
               ,
               pervading
               and
               encompassing
               all
               things
               ;
               an
               Active
               Energetical
               Principle
               ;
               the
               Cause
               of
               all
               Motion
               and
               Operation
               whatever
               ;
               Intangible
               ,
               indivisible
               ,
               invisible
               ,
               and
               no
               ways
               the
               Object
               of
               our
               Bodily
               Senses
               ;
               But
               yet
               whose
               Essence
               is
               plainly
               discoverable
               by
               our
               reasoning
               and
               Understanding
               Faculty
               .
               This
               was
               ,
               as
               we
               have
               seen
               ,
               the
               Notion
               or
               Idea
               that
               many
               of
               the
               Ancient
               Philosophers
               had
               of
               the
               Deity
               ;
               and
               this
               plainly
               shews
               us
               ,
               that
               they
               look'd
               upon
               him
               to
               be
               what
               St.
               John
               here
               defines
               him
               ,
               an
               Incorporeal
               Being
               ,
               or
               a
               Spirit
               .
               There
               were
               indeed
               some
               even
               then
               ,
               as
               I
               have
               before
               shewed
               ,
               who
               being
               wholly
               immersed
               in
               Matter
               themselves
               ,
               did
               assert
               that
               there
               was
               nothing
               else
               but
               Body
               in
               the
               World.
               Such
               were
               Leucippus
               and
               Democritus
               ;
               and
               afterwards
               Epicurus
               and
               his
               Sect
               ,
               who
               perverted
               the
               Ancient
               Atomical
               and
               true
               Philosophy
               to
               an
               Atheistical
               Sense
               ,
               and
               made
               use
               of
               it
               for
               the
               banishing
               the
               Notion
               and
               Belief
               of
               a
               God
               out
               of
               their
               own
               and
               
               
               
               
               
               others
               Minds
               :
               as
               ,
               indeed
               ,
               some
               others
               long
               before
               them
               had
               attempted
               to
               do
               (a)
               .
               But
               in
               this
               ,
               't
               is
               very
               plain
               (
               as
               (b)
               an
               Excellent
               Person
               of
               our
               Nation
               hath
               observed
               )
               that
               these
               Men
               did
               not
               understand
               the
               Philosophy
               they
               pretended
               to
               :
               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
               ;
               and
               which
               is
               of
               an
               Immaterial
               ,
               Incorporeal
               or
               Spiritual
               Nature
               .
               And
               this
               ,
               I
               hope
               ,
               it
               will
               not
               be
               judged
               impertinent
               briefly
               to
               prove
               at
               this
               Time
               ;
               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
               .
               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
               ,
               and
               that
               the
               Deity
               was
               also
               of
               that
               Nature
               himself
               ,
               as
               I
               think
               I
               have
               sufficiently
               proved
               in
               this
               Discourse
               ;
               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
               :
               for
               the
               Doctrine
               of
               Immaterial
               Substances
               was
               as
               well
               the
               Concomitant
               ,
               as
               indeed
               it
               is
               the
               
                 Necessary
                 result
              
               of
               this
               kind
               of
               Philosophy
               .
               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
               ,
               and
               no
               way
               dependent
               at
               all
               upon
               each
               other
               .
               To
               the
               former
               of
               these
               ,
               they
               only
               attributed
               extension
               and
               impenetrability
               ,
               and
               a
               Power
               of
               being
               variously
               figured
               ,
               modified
               ,
               disposed
               
               and
               moved
               .
               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
               ,
               and
               called
               them
               by
               two
               vastly
               different
               Names
               ,
               as
               I
               have
               before
               shewed
               ,
               viz.
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               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
               :
               and
               that
               consequently
               all
               Forms
               and
               Qualities
               in
               Bodies
               were
               no
               real
               Entities
               distinct
               from
               the
               Body
               in
               which
               they
               inhered
               ,
               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
               ;
               for
               that
               they
               look't
               upon
               to
               be
               perfectly
               Impossible
               :
               And
               this
               was
               the
               true
               Ground
               of
               that
               Fundamental
               Axiom
               of
               theirs
               ,
               
                 That
                 Nothing
                 could
                 be
                 made
                 or
                 produced
                 out
                 of
                 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
               ;
               but
               purely
               against
               the
               producibleness
               of
               real
               Entities
               out
               of
               Nothing
               ,
               in
               an
               Usual
               and
               Natural
               way
               :
               which
               those
               that
               assert
               Forms
               and
               Qualities
               to
               be
               Substantial
               and
               Real
               Beings
               ,
               must
               needs
               grant
               to
               be
               daily
               done
               .
               But
               it
               was
               this
               ,
               and
               this
               only
               ,
               that
               that
               Axiom
               was
               levelled
               against
               .
               And
               hence
               it
               was
               that
               they
               asserted
               the
               Deity
               and
               the
               Souls
               of
               Men
               to
               be
               
               real
               Entities
               distinct
               from
               Matter
               ,
               and
               not
               to
               be
               producible
               out
               of
               the
               Power
               of
               Matter
               ;
               as
               all
               Qualities
               which
               are
               nothing
               but
               Modes
               of
               it
               ,
               they
               maintained
               ,
               were
               :
               and
               this
               made
               them
               perhaps
               have
               recourse
               to
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               Prae-existence
               and
               Transmigration
               of
               Souls
               ;
               for
               they
               could
               never
               believe
               their
               Souls
               were
               ,
               as
               one
               expresses
               it
               ,
               
                 younger
                 than
                 their
                 Bodies
              
               ,
               and
               that
               they
               perished
               ,
               when
               the
               Bodies
               died
               .
               And
               therefore
               nothing
               can
               be
               plainer
               ,
               than
               that
               the
               very
               Principles
               of
               this
               Philosophy
               did
               lead
               Men
               to
               the
               Acknowledgment
               of
               Incorporeal
               Substances
               ,
               and
               forced
               them
               to
               believe
               Life
               ,
               Motion
               ,
               and
               Cogitation
               to
               be
               things
               that
               could
               not
               be
               Modifications
               of
               Matter
               ,
               nor
               perishable
               and
               producible
               ,
               as
               the
               common
               Qualities
               and
               Forms
               of
               Body
               or
               extended
               Bulk
               are
               .
               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
               ;
               none
               that
               renders
               the
               Operations
               and
               Qualities
               of
               Bodies
               so
               Intelligible
               ,
               and
               none
               that
               prepares
               so
               clear
               ,
               natural
               ,
               and
               easie
               a
               way
               for
               the
               Demonstration
               of
               Immaterial
               Substances
               ,
               as
               this
               kind
               of
               Philosophy
               doth
               .
               Indeed
               ,
               as
               almost
               all
               things
               are
               ,
               so
               This
               is
               capable
               of
               ,
               and
               hath
               been
               made
               use
               of
               to
               ill
               Purposes
               by
               its
               Atheistical
               Votaries
               ;
               who
               did
               anciently
               ,
               as
               they
               do
               now
               ,
               assert
               that
               Cogitation
               ,
               Life
               ,
               Sensation
               ,
               and
               Active
               Power
               ,
               were
               all
               producible
               out
               of
               bare
               Matter
               without
               a
               Deity
               .
               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
               :
               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
               that
               only
               to
               render
               it
               subservient
               to
               their
               wicked
               Designs
               of
               excluding
               the
               Idea's
               of
               God
               and
               of
               Incorporeal
               Substances
               out
               of
               the
               World.
               Tho'
               (
               God
               be
               thanked
               )
               they
               do
               in
               this
               Point
               so
               far
               fail
               of
               Success
               ,
               that
               nothing
               can
               be
               clearer
               than
               that
               't
               is
               utterly
               impossible
               to
               account
               for
               any
               first
               Cause
               of
               things
               ,
               for
               Cogitation
               ,
               Life
               ,
               Sensation
               ,
               or
               Motion
               ,
               according
               to
               their
               Principle
               ,
               that
               there
               is
               no
               other
               Substance
               but
               Body
               :
               And
               this
               necessarily
               leads
               me
               to
               another
               very
               good
               Argument
               ,
               for
               the
               Necessity
               of
               allowing
               Incorporeal
               Substances
               ,
               and
               to
               prove
               that
               God
               himself
               is
               of
               that
               Nature
               ,
               or
               a
               Spirit
               ,
               
                 viz.
                 The
                 strange
                 Absurdities
                 of
                 the
                 contrary
                 Opinion
                 .
              
            
             
               But
               these
               being
               very
               many
               ,
               and
               it
               being
               of
               great
               moment
               truly
               to
               clear
               up
               this
               Point
               ,
               in
               an
               Age
               wherein
               Men
               are
               so
               fond
               of
               Corporealism
               .
               I
               shall
               deferr
               this
               till
               my
               next
               Discourse
               :
               wherein
               I
               shall
               finish
               this
               and
               my
               remaining
               Arguments
               to
               
                 Prove
                 God
                 to
                 be
                 a
                 Spirit
                 ,
              
               and
               that
               there
               are
               Beings
               of
               an
               Immaterial
               and
               Incorporeal
               Nature
               .
            
             
               The
               End
               of
               the
               Fourth
               Sermon
               .
            
          
           
             
             
             
               THE
               Fifth
               Sermon
               .
            
             
               
                 
                   JOHN
                   iv
                   .
                   24
                   .
                
                 
                   God
                   is
                   a
                   Spirit
                   .
                   —
                
              
            
             
               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
               ,
               and
               the
               Existence
               of
               Incorporeal
               Substances
               ;
               and
               have
               endeavoured
               to
               Refute
               them
               ,
               from
               Two
               Arguments
               .
               I
               have
               proved
               ,
            
             
               1.
               
               That
               't
               is
               a
               precarious
               and
               unfair
               way
               of
               Arguing
               against
               the
               Existence
               of
               any
               thing
               ,
               only
               because
               our
               particular
               Apprehensions
               and
               Conceptions
               cannot
               master
               it
               :
               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
               .
               Where
               likewise
               I
               shewed
               ,
               That
               the
               Notion
               of
               a
               Spirit
               ,
               or
               an
               Immaterial
               Substance
               ,
               is
               as
               Intelligible
               as
               that
               of
               Body
               ;
               and
               that
               we
               have
               as
               much
               reason
               to
               believe
               the
               Existence
               of
               the
               former
               ,
               as
               of
               the
               latter
               .
            
             
             
               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
               ;
               and
               consequently
               that
               it
               can
               neither
               be
               Nonsence
               and
               Impossible
               ,
               nor
               of
               so
               late
               an
               Original
               as
               the
               perverted
               Philosophy
               of
               Aristotle
               :
               both
               which
               the
               Atheists
               are
               pleased
               to
               assert
               .
            
             
               3.
               
               I
               proceed
               now
               to
               speak
               to
               a
               Third
               Argument
               ,
               To
               prove
               the
               Deity
               to
               be
               of
               a
               Spiritual
               or
               Immaterial
               Nature
               ,
               and
               that
               there
               are
               Incorporeal
               Substances
               :
               And
               this
               I
               shall
               draw
               from
               the
               many
               and
               strange
               Absurdities
               of
               the
               contrary
               Opinion
               ,
               
                 That
                 there
                 is
                 nothing
                 but
                 Matter
                 in
                 the
                 World.
              
               And
               if
               these
               can
               fully
               be
               made
               to
               appear
               ,
               I
               hope
               the
               Doctrine
               involved
               with
               them
               will
               also
               appear
               false
               and
               precarious
               ;
               and
               that
               the
               contrary
               Opinion
               ,
               of
               the
               Real
               Existence
               of
               Incorporeal
               Beings
               ,
               will
               find
               an
               easie
               admittance
               into
               our
               Faith.
               But
               here
               I
               must
               premise
               ,
               as
               taken
               for
               granted
               ,
               That
               we
               are
               all
               agreed
               on
               the
               Definition
               of
               ,
               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
               without
               having
               
                 Partes
                 extra
                 Partes
              
               .
               For
               if
               this
               be
               not
               the
               Notion
               which
               our
               Adversaries
               have
               of
               it
               ,
               as
               well
               as
               we
               ;
               'T
               is
               in
               vain
               to
               dispute
               about
               it
               at
               all
               .
               If
               therefore
               they
               have
               any
               other
               Idea
               of
               it
               that
               is
               different
               from
               this
               ,
               let
               them
               produce
               it
               ,
               and
               make
               it
               as
               clear
               and
               Intelligible
               as
               this
               is
               ;
               for
               without
               doing
               so
               ,
               they
               do
               nothing
               to
               the
               purpose
               .
               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
               ,
               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
               ;
               or
               there
               may
               be
               no
               such
               thing
               as
               Body
               at
               all
               ,
               for
               any
               thing
               they
               can
               prove
               to
               the
               contrary
               .
               The
               Atheist
               must
               then
               do
               one
               of
               these
               two
               things
               ;
               he
               must
               either
               establish
               a
               new
               Notion
               of
               Matter
               ,
               that
               shall
               be
               so
               intelligible
               and
               plain
               ,
               that
               all
               Mankind
               shall
               as
               readily
               acquiesce
               in
               it
               ,
               as
               they
               do
               in
               the
               old
               and
               common
               one
               ,
               or
               else
               he
               must
               resolve
               to
               keep
               to
               That
               .
               The
               former
               of
               these
               he
               hath
               not
               yet
               done
               ,
               nor
               I
               believe
               is
               very
               ready
               to
               do
               ;
               but
               when
               he
               doth
               it
               ,
               't
               will
               be
               time
               enough
               to
               consider
               it
               .
               In
               the
               mean
               while
               ,
               I
               will
               readily
               join
               Issue
               with
               him
               ,
               on
               the
               common
               and
               received
               Notion
               of
               Body
               :
               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
               ,
            
             
               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
               ,
               (a)
               or
               shew
               us
               how
               Matter
               came
               first
               to
               be
               moved
               .
               And
               Matter
               without
               Motion
               sure
               could
               never
               be
               God
               ,
               never
               be
               the
               Cause
               of
               any
               thing
               ,
               nor
               could
               it
               ever
               produce
               ,
               act
               ,
               or
               do
               any
               thing
               whatever
               .
               Before
               Motion
               began
               ,
               Matter
               could
               have
               been
               nothing
               but
               an
               heavy
               ,
               lifeless
               Lump
               of
               vast
               extended
               Bulk
               ;
               which
               must
               have
               lain
               also
               for
               ever
               in
               the
               same
               
               dead
               and
               unactive
               Position
               ,
               if
               nothing
               had
               been
               superinduced
               to
               put
               it
               into
               Motion
               and
               Action
               .
               And
               no
               one
               sure
               can
               be
               so
               stupid
               as
               to
               call
               this
               a
               Deity
               !
               This
               is
               as
               Mr.
               Blount
               rudely
               and
               irreverently
               expresseth
               himself
               ,
               worse
               than
               to
               suppose
               (a)
               a
               
                 Hum-Drum-Deity
                 ,
                 chewing
                 of
                 his
                 own
                 Nature
                 ;
                 a
                 Droning
                 God
                 ,
                 that
                 sits
                 hoarding
                 up
                 of
                 his
                 Providence
                 from
                 his
                 Creatures
                 .
              
               And
               this
               even
               he
               can't
               but
               acknowledge
               ,
               
                 is
                 an
                 Atheism
                 no
                 less
                 Irrational
                 ,
                 than
                 to
                 deny
                 the
                 very
                 Essence
                 of
                 a
                 Divine
                 Being
                 .
              
               I
               hope
               therefore
               they
               will
               grant
               ,
               that
               Matter
               without
               Motion
               cannot
               be
               suppos'd
               to
               be
               a
               Deity
               .
               And
               if
               so
               ,
               then
               the
               Divine
               Nature
               (
               whatever
               it
               be
               )
               must
               be
               
                 something
                 distinct
                 from
                 ,
                 and
                 more
                 Noble
                 than
                 Matter
                 ,
              
               and
               more
               akin
               to
               Motion
               ,
               than
               to
               Matter
               or
               Body
               in
               general
               ,
               or
               to
               it
               
                 quatenus
                 Matter
              
               ,
               as
               the
               Schools
               speak
               .
               And
               indeed
               ,
               Motion
               taken
               in
               this
               sense
               ,
               not
               for
               a
               translation
               of
               Body
               from
               one
               place
               to
               another
               ,
               but
               for
               the
               Active
               Cause
               of
               Motion
               ,
               may
               be
               very
               well
               said
               to
               be
               Incorporeal
               ,
               or
               the
               Deity
               it self
               .
               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
               .
               Or
               ,
               2.
               
               That
               Motion
               is
               Essential
               to
               Matter
               ,
               and
               Co-eternal
               with
               it
               .
               Or
               ,
               3.
               
               That
               it
               came
               into
               it
               afterwards
               by
               Chance
               ,
               or
               without
               any
               Cause
               at
               all
               .
               The
               First
               of
               these
               they
               will
               not
               say
               ,
               I
               doubt
               ,
               because
               it
               's
               Truth
               :
               but
               however
               ,
               if
               they
               do
               ,
               our
               Controversie
               is
               at
               an
               end
               ;
               for
               we
               believe
               that
               't
               was
               a
               Divine
               and
               powerful
               Mind
               ,
               perfectly
               distinct
               from
               ,
               and
               more
               Noble
               than
               Matter
               ,
               who
               first
               made
               it
               ,
               and
               moved
               it
               ,
               and
               doth
               still
               continue
               
               to
               modifie
               and
               dispose
               it
               according
               to
               his
               Infinite
               Wisdom
               and
               Providence
               .
            
             
               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
               ;
               for
               Chance
               here
               signifies
               nothing
               in
               reality
               :
               And
               truly
               ,
               Men
               that
               will
               be
               so
               ridiculously
               absurd
               as
               to
               assert
               ,
               that
               a
               Body
               ,
               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
               ought
               to
               be
               treated
               only
               as
               we
               do
               Fools
               and
               Madmen
               ,
               with
               silent
               Pity
               and
               Compassion
               .
               And
               yet
               so
               very
               fond
               are
               some
               Persons
               of
               any
               thing
               that
               opposes
               Truth
               ,
               that
               they
               will
               run
               into
               the
               greatest
               Absurdities
               to
               maintain
               it
               .
               For
               a
               late
               Corporealist
               is
               pleas'd
               to
               say
               ,
               (a)
               
                 That
                 Matter
                 can
                 move
                 of
                 it self
                 :
              
               and
               to
               shew
               his
               deep
               Skill
               in
               Philosophy
               ,
               he
               tells
               us
               ,
               that
               
                 Wind
                 ,
                 Fire
                 ,
                 and
                 very
                 fine-sifted
                 small
                 Dust
                 ,
                 are
                 Matter
                 ,
                 and
                 yet
                 Self
                 movers
                 .
              
               And
               of
               Wind
               and
               Fire
               ,
               he
               profoundly
               asserts
               ,
               
                 That
                 they
                 cannot
                 lose
                 their
                 Motion
                 ,
                 or
                 cease
                 Moving
                 ,
                 so
                 long
                 as
                 they
                 continue
                 to
                 be
                 Wind
                 and
                 Fire
                 .
              
               That
               is
               ,
               As
               long
               as
               Wind
               and
               Fire
               are
               in
               Motion
               ,
               they
               cannot
               cease
               to
               move
               .
               This
               ,
               indeed
               ,
               is
               a
               very
               deep
               and
               important
               Discovery
               !
               But
               yet
               't
               is
               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
               .
               And
               yet
               even
               this
               he
               may
               often
               see
               in
               the
               case
               of
               Fire
               ,
               if
               he
               will
               but
               vouchsafe
               to
               observe
               how
               't
               is
               usually
               kindled
               .
               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
               ,
               or
               some
               other
               Accidental
               Cause
               ,
               as
               well
               as
               in
               an
               Eolipile
               ,
               or
               a
               Pair
               of
               Bellows
               .
               And
               as
               for
               his
               
                 fine
                 Dust's
                 rising
                 up
                 in
                 a
                 Cloud
                 of
                 it self
              
               ;
               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
               ,
               nay
               ,
               and
               raise
               them
               up
               from
               thence
               too
               ;
               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
               .
               But
               however
               ,
               he
               is
               not
               the
               first
               that
               hath
               been
               guilty
               of
               this
               Absurdity
               .
               For
               Aristotle
               upbraids
               some
               ,
               in
               his
               time
               ,
               (a)
               
                 with
                 introducing
                 Motion
                 into
                 Matter
                 ,
                 without
                 any
                 Cause
                 ,
              
               or
               without
               supposing
               any
               Principle
               whence
               it
               should
               proceed
               .
            
             
               The
               Second
               Point
               therefore
               ,
               is
               ,
               I
               suppose
               ,
               that
               which
               our
               Corporealist
               will
               adhere
               to
               ,
               
                 viz.
                 That
                 Motion
                 is
                 Essential
                 to
                 ,
                 and
                 Co-eternal
                 with
                 Matter
              
               ;
               and
               that
               either
               all
               Matter
               and
               Motion
               taken
               together
               ,
               or
               else
               some
               Fine
               and
               Subtile
               Parts
               of
               it
               are
               the
               Deity
               .
               But
               this
               ,
               if
               it
               be
               throughly
               considered
               ,
               will
               appear
               almost
               as
               absurd
               and
               unaccountable
               as
               that
               Matter
               should
               be
               moved
               without
               any
               Cause
               at
               all
               .
               For
               ,
               in
               the
               first
               place
               ,
               't
               is
               plain
               ,
               That
               Motion
               is
               
                 not
                 Essentially
                 included
                 in
                 the
                 Idea
                 of
                 Matter
                 .
              
               I
               can
               conceive
               Matter
               to
               the
               full
               as
               well
               ,
               if
               not
               better
               ,
               when
               it
               is
               at
               rest
               ,
               as
               when
               it
               is
               in
               Motion
               .
               When
               I
               look
               on
               any
               Body
               ,
               or
               consider
               any
               determinate
               quantity
               of
               Matter
               ,
               I
               can
               conceive
               that
               't
               is
               a
               Substance
               that
               is
               impenetrably
               extended
               ,
               divisible
               ,
               and
               moveable
               ;
               that
               it
               fills
               up
               such
               a
               space
               ,
               and
               that
               it
               excludes
               any
               Body
               from
               being
               there
               with
               it
               at
               the
               same
               time
               ,
               without
               conceiving
               it
               to
               be
               
               in
               Motion
               at
               all
               ;
               much
               less
               being
               forced
               to
               acknowledge
               that
               it
               
                 must
                 be
              
               ,
               and
               was
               always
               in
               Motion
               .
               Whereas
               certainly
               ,
               if
               Motion
               were
               as
               Essential
               to
               Matter
               ,
               as
               Impenetrability
               and
               Extension
               ,
               't
               were
               as
               impossible
               for
               me
               to
               conceive
               it
               at
               rest
               ,
               as
               it
               is
               to
               conceive
               it
               without
               those
               Qualifications
               or
               Properties
               :
               But
               no
               doubt
               I
               have
               as
               true
               an
               Idea
               of
               a
               Stone
               or
               a
               Bullet
               ,
               or
               of
               any
               other
               Body
               or
               Part
               of
               Matter
               ,
               when
               it
               lies
               still
               on
               the
               Ground
               ,
               as
               I
               have
               of
               it
               when
               't
               is
               projected
               from
               a
               Sling
               or
               a
               Gun.
               Now
               if
               Motion
               be
               not
               Essentially
               included
               in
               the
               Idea
               or
               Notion
               that
               we
               have
               of
               Matter
               ,
               how
               can
               any
               one
               suppose
               it
               as
               Essential
               to
               ,
               and
               Co-eternal
               with
               it
               ?
               This
               is
               a
               Conclusion
               beyond
               the
               power
               of
               our
               Reason
               to
               make
               ;
               no
               one
               can
               come
               to
               it
               naturally
               ,
               and
               in
               the
               ordinary
               way
               of
               Apprehending
               and
               Reasoning
               ;
               and
               't
               is
               much
               more
               Unintelligible
               and
               Mysterious
               than
               a
               great
               many
               other
               things
               which
               they
               pretend
               they
               cannot
               believe
               purely
               on
               this
               account
               .
            
             
               But
               supposing
               that
               
                 Motion
                 be
                 Essential
                 to
                 Matter
              
               ;
               it
               must
               then
               be
               so
               to
               every
               Particle
               of
               it
               ,
               and
               that
               Uniformly
               alike
               ,
               or
               in
               the
               same
               Proportion
               .
               And
               if
               so
               ,
               then
               every
               Atom
               of
               Matter
               must
               always
               retain
               its
               Original
               Degree
               of
               Motion
               or
               Velocity
               ,
               and
               can
               never
               possibly
               be
               deprived
               of
               it
               :
               For
               no
               Accidental
               Cause
               can
               any
               way
               either
               encrease
               or
               diminish
               ,
               promote
               or
               hinder
               the
               Essential
               Properties
               of
               a
               Being
               .
               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
               ;
               still
               't
               will
               retain
               its
               Essential
               Properties
               of
               Extension
               and
               Impenetrability
               ,
               and
               they
               will
               receive
               
               no
               Intension
               and
               Remission
               all
               this
               while
               .
               But
               now
               't
               is
               quite
               otherwise
               in
               the
               case
               of
               Motion
               ;
               we
               find
               the
               same
               Body
               may
               be
               brought
               to
               move
               sometimes
               faster
               ,
               sometimes
               slower
               ,
               and
               sometimes
               (
               to
               all
               appearance
               )
               be
               reduced
               to
               absolute
               rest
               ;
               which
               could
               never
               be
               ,
               if
               Motion
               were
               Essential
               to
               each
               Particle
               of
               Matter
               ,
               in
               such
               a
               Determinate
               Degree
               of
               Velocity
               ,
               and
               there
               were
               (
               as
               is
               now
               supposed
               )
               Nothing
               else
               without
               or
               distinct
               from
               Matter
               to
               put
               it
               into
               Motion
               .
               For
               then
               nothing
               could
               ever
               accelerate
               or
               retard
               its
               Motion
               :
               no
               one
               Body
               could
               ever
               move
               faster
               or
               slower
               than
               another
               .
               But
               a
               Snail
               or
               the
               Pigritia
               would
               keep
               pace
               with
               the
               seemingly
               Instantaneous
               irradiations
               of
               Light.
               
            
             
               And
               thus
               we
               may
               see
               plainly
               ,
               that
               without
               supposing
               some
               Principle
               of
               Motion
               distinct
               from
               Matter
               ,
               Motion
               could
               never
               have
               come
               into
               it
               ,
               nor
               have
               been
               co-eternal
               with
               it
               .
            
             
               But
               allowing
               them
               that
               Motion
               should
               get
               into
               Matter
               neither
               they
               nor
               we
               know
               how
               ,
               or
               that
               it
               is
               Eternal
               and
               Essential
               to
               it
               :
               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
               ;
               and
               I
               think
               there
               can
               be
               nothing
               more
               clear
               ,
               than
               that
               Bare
               Motion
               in
               Matter
               can
               never
               make
               a
               Deity
               .
               For
               if
               Motion
               came
               into
               Matter
               any
               time
               after
               its
               Existence
               ,
               the
               Deity
               must
               then
               be
               produced
               ,
               and
               consequently
               receive
               a
               Beginning
               ;
               and
               so
               the
               First
               Cause
               of
               all
               things
               must
               be
               caused
               himself
               after
               all
               things
               ,
               which
               is
               contradictory
               to
               the
               Notion
               of
               a
               Deity
               .
            
             
               If
               they
               say
               that
               Motion
               is
               Co-eternal
               with
               ,
               and
               Essential
               to
               Matter
               ,
               and
               the
               Deity
               be
               Matter
               thus
               Eternally
               
               moved
               ;
               then
               either
               every
               Particle
               of
               Matter
               must
               be
               essentially
               God
               ,
               or
               else
               he
               must
               be
               the
               result
               of
               the
               whole
               ,
               or
               of
               some
               Parts
               of
               Matter
               combined
               together
               .
               If
               the
               former
               be
               asserted
               ,
               there
               must
               of
               necessity
               be
               as
               many
               Gods
               as
               there
               are
               Atoms
               or
               Physical
               Monads
               :
               for
               each
               of
               them
               are
               Individually
               distinct
               from
               each
               other
               ,
               and
               have
               their
               separate
               and
               peculiar
               Properties
               of
               Impenetrability
               ,
               Extension
               and
               Motion
               ;
               which
               in
               this
               fine
               Hypothesis
               ,
               are
               the
               only
               Perfections
               of
               the
               Divine
               Nature
               .
               But
               no
               doubt
               they
               will
               say
               ,
               that
               't
               is
               not
               any
               one
               Particle
               of
               Matter
               that
               is
               a
               God
               alone
               ,
               and
               therefore
               they
               cannot
               be
               all
               Deities
               singly
               ;
               But
               
                 't
                 is
                 all
                 of
                 them
              
               ,
               or
               at
               least
               a
               
                 good
                 convenient
                 Number
              
               of
               these
               luckily
               combined
               together
               ,
               out
               of
               whom
               the
               Deity
               is
               composed
               .
               Though
               which
               of
               these
               to
               stick
               to
               ,
               our
               Corporealists
               are
               very
               much
               at
               a
               loss
               ;
               Spinoza
               asserting
               the
               former
               ,
               and
               Mr.
               Hobbs
               the
               latter
               .
               But
               I
               think
               't
               is
               no
               great
               matter
               which
               they
               adhere
               to
               ;
               for
               both
               are
               alike
               unaccountable
               and
               absurd
               :
               For
               if
               there
               be
               not
               a
               Divine
               Nature
               ,
               and
               its
               Perfections
               ,
               in
               each
               single
               Atom
               of
               Matter
               ;
               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
               ,
               or
               Motes
               moving
               up
               and
               down
               in
               the
               Sun
               ,
               will
               ever
               unite
               them
               into
               a
               God
               ?
               give
               the
               Combination
               Almighty
               Power
               ,
               Wisdom
               ,
               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
               ;
               or
               ,
               indeed
               ,
               rather
               do
               not
               think
               at
               all
               .
               These
               certainly
               labour
               under
               the
               Disease
               mentioned
               
               by
               Epictetus
               ,
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               (a)
               a
               
                 stony
                 Insensibility
                 or
                 Deadness
                 of
                 Understanding
                 ,
              
               by
               which
               they
               are
               besotted
               and
               stupified
               in
               their
               Intellectuals
               ;
               so
               that
               they
               can
               believe
               and
               assert
               any
               thing
               ,
               if
               it
               be
               subservient
               to
               their
               designs
               ,
               tho'
               never
               so
               contradictory
               to
               the
               clearest
               light
               of
               Reason
               and
               Truth
               .
            
             
               But
               to
               go
               on
               :
               Granting
               to
               the
               Corporealists
               that
               Matter
               either
               hath
               been
               always
               in
               Motion
               ,
               or
               for
               what
               time
               they
               please
               ;
               allowing
               its
               Particles
               to
               be
               small
               or
               great
               ,
               to
               
                 move
                 swiftly
              
               or
               slowly
               ,
               and
               to
               be
               combined
               together
               ,
               or
               disjoined
               from
               each
               other
               as
               they
               think
               fit
               .
               I
               enquire
               what
               all
               this
               will
               signifie
               towards
               producing
               of
               
                 Cogitation
                 ,
                 Wisdom
              
               ,
               and
               Vnderstanding
               ?
               or
               to
               the
               production
               of
               Life
               ,
               Self
               Activity
               ,
               or
               Spontaneous
               Power
               ?
               And
               yet
               These
               are
               the
               most
               Great
               and
               Noble
               Things
               in
               the
               World
               ;
               these
               are
               the
               highest
               Perfections
               of
               the
               Divine
               Nature
               ,
               and
               in
               these
               we
               place
               the
               Essence
               of
               the
               Deity
               .
            
             
               Now
               here
               Matter
               and
               Motion
               is
               more
               than
               ever
               at
               a
               loss
               ;
               and
               I
               think
               it
               demonstratively
               certain
               that
               it
               cannot
               account
               for
               these
               things
               .
               Aristotle
               did
               very
               truly
               find
               fault
               with
               the
               Corporealists
               of
               his
               Time
               ,
               that
               they
               did
               not
               ,
               as
               ours
               cannot
               now
               ,
               assign
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               (b)
               any
               Cause
               of
               well
               and
               fit
               ;
               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
               ;
               supposing
               that
               there
               is
               nothing
               in
               Nature
               but
               Matter
               and
               Motion
               .
               And
               it
               is
               most
               certainly
               true
               ,
               that
               the
               Idea
               which
               we
               have
               of
               Body
               doth
               not
               necessarily
               include
               Cogitation
               in
               it
               ,
               nor
               our
               Notion
               of
               Cogitation
               include
               Body
               :
               but
               they
               are
               
               two
               as
               distinct
               Idea's
               as
               any
               we
               have
               .
               So
               far
               are
               they
               from
               being
               the
               same
               thing
               ,
               that
               we
               cannot
               possibly
               conceive
               Cogitation
               with
               Extension
               .
               No
               Man
               ever
               conceived
               a
               Thought
               to
               be
               so
               many
               Inches
               or
               Yards
               long
               ;
               to
               be
               
                 deep
                 ,
                 thick
              
               or
               broad
               ,
               to
               be
               divisible
               into
               two
               or
               more
               Parts
               ,
               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
               :
               Cogitation
               ,
               Wisdom
               ,
               Understanding
               ,
               and
               Spontaneous
               Power
               must
               be
               nothing
               :
               or
               else
               they
               must
               be
               
                 figurate
                 Bodies
              
               ;
               than
               which
               nothing
               can
               be
               more
               absurd
               .
               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
               Spontaneous
               Power
               can
               possibly
               be
               the
               result
               of
               Bare
               Motion
               of
               the
               Parts
               of
               Matter
               .
               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
               ,
               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
               't
               is
               capable
               of
               ,
               and
               be
               retarded
               in
               its
               Motion
               by
               hitting
               or
               striking
               against
               them
               ;
               these
               ,
               and
               such
               like
               ,
               are
               all
               the
               Ideas
               that
               we
               can
               have
               of
               a
               Body
               in
               Motion
               ;
               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
               !
               and
               thus
               a
               Bullet
               discharged
               from
               the
               Mouth
               of
               a
               Cannon
               ,
               ought
               to
               be
               look'd
               upon
               as
               one
               of
               the
               most
               Ingenious
               Beings
               in
               Nature
               .
               And
               hence
               it
               will
               follow
               ,
               that
               the
               more
               hast
               any
               one
               makes
               to
               tumble
               over
               Books
               ,
               or
               to
               ramble
               over
               Countries
               ;
               and
               the
               more
               precipitantly
               he
               makes
               a
               judgment
               of
               Notions
               or
               Opinions
               ,
               the
               Better
               Account
               he
               can
               give
               of
               Authors
               and
               Places
               ;
               and
               the
               more
               solid
               and
               substantial
               will
               be
               his
               Learning
               .
               This
               ,
               indeed
               ,
               is
               the
               best
               Account
               that
               can
               be
               given
               of
               the
               fineness
               and
               quickness
               of
               Thought
               ,
               that
               
                 some
                 Men
              
               so
               much
               pretend
               to
               ;
               for
               this
               way
               they
               may
               come
               by
               a
               vast
               share
               of
               Penetration
               ,
               and
               be
               volatilized
               far
               above
               the
               dull
               studious
               and
               considerate
               Vulgar
               :
               and
               the
               Event
               shews
               that
               they
               frequently
               make
               use
               of
               the
               Experiment
               .
            
             
               But
               again
               ;
               As
               we
               cannot
               possibly
               conceive
               that
               the
               
                 Motion
                 of
                 one
                 Particle
              
               of
               Matter
               alone
               ,
               can
               give
               it
               Knowledge
               and
               Understanding
               ;
               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
               ,
               for
               Motion
               only
               will
               do
               no
               more
               to
               the
               whole
               ,
               than
               it
               did
               to
               each
               one
               singly
               ;
               and
               't
               is
               not
               conceivable
               that
               Three
               ,
               or
               Three
               Millions
               of
               Bullets
               will
               be
               any
               wiser
               for
               being
               discharged
               together
               ,
               than
               if
               they
               were
               all
               shot
               singly
               in
               pursuit
               of
               Understanding
               .
               Nor
               can
               any
               happy
               Combination
               or
               Constitution
               of
               Parts
               avail
               any
               thing
               in
               this
               Case
               ,
               any
               more
               than
               Motion
               ;
               nor
               can
               that
               be
               effectual
               to
               super-induce
               Wisdom
               and
               Understanding
               into
               Matter
               .
               The
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               will
               be
               no
               more
               
               a
               God
               ,
               than
               
                 Jupiter's
                 Log
                 was
                 among
                 the
                 Frogs
                 ,
              
               nor
               than
               the
               most
               dense
               and
               gross
               body
               in
               Nature
               .
               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
               .
               And
               pray
               what
               is
               here
               new
               ?
               what
               will
               this
               do
               towards
               Divinity
               ?
               will
               bare
               Figure
               and
               Position
               of
               Parts
               change
               the
               Nature
               of
               those
               Parts
               ,
               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
               ,
               for
               being
               render'd
               smaller
               than
               it
               was
               before
               ?
               and
               hath
               a
               little
               Particle
               more
               Sense
               than
               a
               larger
               ?
               will
               Three
               or
               Four
               ,
               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
               ,
               and
               Disjoin
               them
               into
               an
               Understanding
               Power
               which
               none
               of
               them
               had
               before
               ?
               If
               Men
               can
               swallow
               such
               things
               as
               these
               ,
               and
               think
               at
               this
               Extravagant
               and
               Unaccountable
               Rate
               ;
               I
               fear
               all
               good
               Arguments
               and
               sound
               Reason
               will
               be
               lost
               upon
               them
               ,
               and
               they
               ought
               to
               be
               neglected
               as
               downright
               Stupid
               or
               Distracted
               .
               
               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
               that
               Divine
               and
               Almighty
               
                 Wisdom
                 ,
                 Knowledge
                 ,
                 Goodness
              
               and
               Power
               ,
               are
               the
               result
               of
               
                 Body
                 luckily
                 disposed
                 and
                 moved
              
               ;
               which
               yet
               was
               the
               Opinion
               of
               Hobbs
               ,
               and
               is
               still
               of
               many
               of
               his
               Admirers
               and
               Followers
               .
               For
               notwithstanding
               those
               Excellent
               Demonstrations
               that
               many
               Learned
               Men
               (a)
               amongst
               us
               have
               established
               ,
               that
               Matter
               and
               Motion
               cannot
               possibly
               produce
               Cogitation
               ,
               Consciousness
               ,
               Understanding
               and
               Liberty
               of
               Will
               :
               There
               is
               lately
               an
               Ignorant
               Corporealist
               who
               asserts
               ,
               (b)
               
                 That
                 the
                 Inflamed
                 and
                 glowing
                 Particles
                 of
                 the
                 Blood
                 ,
                 called
                 Spirits
                 ,
                 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
                 ;
                 and
                 do
                 act
                 the
                 Understanding
                 or
                 Brain
                 to
                 apprehend
                 ,
                 judge
                 and
                 remember
                 .
              
               Now
               by
               this
               't
               is
               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
               .
               The
               Animal
               Spirits
               he
               thinks
               are
               like
               the
               Elastick
               Particles
               in
               the
               Spring
               of
               a
               Watch
               ,
               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
               :
               Or
               to
               make
               use
               of
               a
               Comparison
               of
               his
               own
               ;
               The
               Animal
               Spirits
               may
               do
               as
               the
               Wind
               doth
               in
               the
               Chest
               of
               an
               Organ
               ,
               tho'
               it
               can
               make
               no
               Musick
               of
               it self
               ,
               yet
               by
               being
               communicated
               so
               as
               to
               inspire
               the
               several
               Pipes
               ,
               it
               may
               actuate
               them
               into
               a
               very
               fine
               Harmony
               .
            
             
             
               It
               is
               not
               my
               Business
               nor
               Design
               to
               discourse
               here
               of
               the
               Soul
               of
               Man
               :
               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
               .
               For
               this
               necessarily
               makes
               Men
               meer
               Machines
               at
               long
               run
               .
               An
               Engine
               is
               never
               the
               more
               free
               and
               conscious
               to
               its
               self
               of
               its
               own
               Operations
               for
               being
               fine
               and
               curiously
               contrived
               :
               And
               the
               wonderful
               Clock
               at
               Strasburgh
               knows
               no
               more
               what
               it
               doth
               ,
               nor
               is
               it
               any
               more
               the
               
                 Spontaneous
                 Cause
              
               of
               its
               so
               many
               and
               curious
               Motions
               ,
               than
               the
               Ancient
               Clepsydra
               ,
               or
               a
               modern
               Hour-glass
               knoweth
               what
               it
               is
               about
               ,
               when
               it
               rudely
               measureth
               the
               Duration
               of
               any
               Part
               of
               Time.
               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
               ,
               and
               never
               so
               remote
               from
               the
               cognisance
               of
               our
               Senses
               .
               They
               know
               well
               enough
               ,
               as
               I
               shall
               shew
               below
               ,
               that
               there
               is
               no
               possible
               room
               for
               freedom
               of
               Action
               ,
               Consciousness
               of
               any
               Operation
               ,
               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
               ,
               than
               the
               Hand
               or
               Dial-Plate
               of
               a
               Watch
               can
               ,
               or
               any
               other
               Part
               of
               a
               curious
               Instrument
               .
               If
               therefore
               you
               enquire
               of
               them
               ,
               wherein
               they
               place
               this
               Cogitation
               ,
               Self-Consciousness
               and
               Liberty
               ;
               they
               will
               tell
               you
               
                 't
                 is
                 in
                 the
                 
                 Man
                 ,
                 't
                 is
                 in
                 the
                 whole
              
               ;
               't
               is
               neither
               his
               Soul
               alone
               ,
               nor
               his
               Body
               alone
               ;
               't
               is
               no
               Spiritual
               Substance
               distinct
               from
               Matter
               ,
               but
               't
               is
               the
               whole
               Man
               that
               thinks
               ,
               reasons
               ,
               and
               acts
               freely
               by
               the
               form
               of
               the
               whole
               :
               But
               this
               is
               very
               unaccountable
               ,
               and
               is
               what
               neither
               they
               nor
               any
               one
               else
               ,
               I
               believe
               ,
               can
               ever
               apprehend
               or
               conceive
               ;
               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
               ,
               and
               be
               nothing
               but
               the
               necessary
               result
               of
               bare
               local
               Motion
               ,
               and
               rightly
               Organized
               Matter
               .
            
             
               These
               Absurdities
               some
               other
               Corporealists
               clearly
               perceiving
               ,
               and
               being
               fully
               convinced
               that
               't
               is
               impossible
               to
               account
               for
               Cogitation
               ,
               Consciousness
               ,
               and
               the
               like
               ,
               from
               bare
               Matter
               and
               Motion
               ;
               and
               to
               educe
               the
               Perfections
               of
               the
               Deity
               out
               of
               the
               Power
               of
               Matter
               only
               .
               These
               ,
               I
               say
               ,
               had
               recourse
               to
               another
               way
               of
               maintaining
               their
               beloved
               Assertion
               ,
               
                 that
                 there
                 is
                 no
                 other
                 Substance
                 but
                 Body
                 .
              
               They
               assert
               ,
               
                 that
                 Cogitation
                 is
                 Essential
                 to
                 Matter
                 :
              
               or
               ,
               as
               Spinoza
               words
               it
               ,
               
                 All
                 Substance
                 is
                 essentially
                 Cogitative
                 and
                 Extended
              
               ;
               so
               that
               as
               there
               is
               no
               Substance
               but
               what
               is
               Material
               ,
               so
               there
               is
               none
               but
               what
               is
               Cogitative
               too
               .
               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
                 ,
                 or
                 else
                 the
                 Affections
                 of
                 the
                 Attributes
                 of
                 the
                 Deity
              
               (a)
               .
               And
               this
               ,
               with
               a
               great
               deal
               of
               Assurance
               (
               as
               the
               way
               of
               these
               Writers
               is
               )
               he
               pretends
               to
               demonstrate
               Mathematically
               ,
               by
               a
               Pompous
               ,
               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
               ;
               nor
               concluding
               with
               
                 Quod
                 erat
                 Demonstrandum
              
               ,
               that
               will
               make
               every
               body
               acquiesce
               in
               a
               Proposition
               ,
               when
               it
               is
               either
               perfectly
               unintelligible
               or
               false
               .
               And
               yet
               such
               are
               those
               that
               Spinoza
               brings
               to
               prove
               and
               support
               this
               strange
               Opinion
               .
               The
               Monstrous
               Absurdities
               of
               which
               ,
               I
               shall
               now
               consider
               .
            
             
               And
               First
               ,
               'T
               is
               plain
               ,
               That
               if
               Cogitation
               be
               as
               Essential
               to
               Matter
               as
               Extension
               ;
               Then
               all
               and
               every
               Particle
               of
               it
               must
               needs
               be
               a
               
                 Thinking
                 Substance
                 or
                 Body
              
               by
               it self
               ,
               Distinct
               from
               all
               Other
               Particles
               of
               Matter
               in
               the
               World.
               There
               is
               no
               one
               doubts
               but
               't
               is
               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
               ,
               as
               they
               are
               in
               the
               whole
               Bulk
               of
               the
               Universe
               ,
               or
               in
               any
               larger
               Body
               whatsoever
               :
               These
               are
               also
               individually
               distinct
               in
               each
               Particle
               ;
               so
               that
               its
               Properties
               ,
               though
               of
               the
               same
               kind
               ,
               are
               not
               the
               very
               same
               with
               those
               of
               other
               Parts
               of
               Matter
               .
               Now
               if
               to
               each
               such
               Particle
               of
               Matter
               Cogitation
               be
               also
               added
               ;
               then
               every
               Atom
               in
               the
               Universe
               will
               be
               a
               Thinking
               ,
               Intelligent
               and
               Reasoning
               Being
               ,
               distinct
               from
               all
               the
               rest
               ,
               and
               have
               its
               own
               proper
               and
               peculiar
               Faculties
               and
               Operations
               ;
               't
               will
               be
               a
               
                 different
                 Person
              
               from
               all
               Others
               ;
               and
               every
               Individual
               Particle
               of
               Matter
               will
               be
               so
               from
               it
               ,
               and
               from
               every
               one
               else
               in
               the
               World.
               Every
               Atom
               also
               will
               be
               equal
               to
               any
               of
               the
               rest
               ,
               in
               respect
               of
               this
               
                 Cogitative
                 Power
              
               ;
               will
               have
               it
               in
               the
               very
               same
               Proportion
               ,
               and
               not
               be
               wiser
               or
               more
               foolish
               ,
               duller
               or
               more
               ingenious
               than
               its
               neighbours
               .
               And
               if
               this
               be
               
               so
               (
               as
               it
               must
               necessarily
               be
               ,
               if
               all
               Matter
               be
               Essentially
               Cogitative
               )
               then
               there
               must
               either
               be
               no
               God
               at
               all
               ,
               or
               else
               every
               Particle
               of
               Matter
               must
               be
               a
               distinct
               God
               by
               it self
               ;
               and
               so
               the
               most
               ridiculous
               Polytheism
               that
               ever
               was
               imagin'd
               ,
               must
               be
               introduced
               and
               allowed
               of
               .
               For
               if
               there
               be
               any
               such
               things
               as
               
                 Perfect
                 Knowledge
                 ,
                 Power
                 ,
                 Wisdom
              
               and
               
                 Goodness
                 ,
                 every
                 one
              
               of
               these
               Particles
               must
               have
               it
               :
               For
               't
               is
               impossible
               Infinite
               or
               Perfect
               Power
               ,
               Wisdom
               ,
               Knowledge
               and
               Goodness
               ,
               can
               be
               produced
               out
               of
               finite
               ;
               the
               lesser
               can
               never
               produce
               the
               greater
               ,
               nor
               any
               thing
               make
               or
               give
               that
               which
               it
               hath
               not
               within
               it self
               :
               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
               .
               For
               finite
               or
               imperfect
               Cogitation
               can
               no
               more
               be
               the
               Cause
               of
               Infinite
               ,
               than
               Cogitation
               can
               arise
               from
               incogitative
               Matter
               .
               And
               this
               Spinoza
               saw
               very
               well
               ;
               and
               therefore
               he
               asserts
               
                 all
                 Cogitation
              
               ,
               as
               well
               as
               
                 all
                 Substance
              
               ,
               to
               be
               Infinite
               (a)
               .
               Indeed
               ,
               to
               avoid
               this
               abominable
               Absurdity
               of
               
                 each
                 Particle
                 of
                 Matter
                 's
                 being
                 God
                 by
                 it self
              
               ;
               he
               saith
               ,
               that
               there
               is
               
                 but
                 one
                 only
                 Substance
                 in
                 Nature
                 ,
                 and
                 that
                 this
                 is
                 God
              
               (b)
               But
               this
               will
               not
               help
               him
               out
               ,
               nor
               do
               him
               much
               service
               in
               defending
               him
               from
               the
               horrid
               Absurdities
               of
               this
               Notion
               .
               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
               ;
               as
               by
               his
               Definition
               of
               Substance
               he
               seems
               to
               imply
               ;
               'T
               is
               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
               ;
               than
               which
               nothing
               can
               be
               more
               ridiculous
               and
               foolish
               .
               For
               't
               is
               the
               Attributes
               or
               Properties
               of
               the
               Deity
               that
               we
               chiefly
               contend
               for
               ,
               and
               which
               we
               are
               chiefly
               obliged
               to
               Acknowledge
               and
               Reverence
               ;
               and
               't
               is
               These
               that
               we
               assert
               must
               be
               
                 inherent
                 in
                 an
                 Infinite
                 and
                 Immaterial
                 Substance
                 ,
                 or
                 Spirit
                 .
              
               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
               ,
               as
               by
               what
               he
               delivers
               in
               many
               places
               ,
               I
               do
               really
               believe
               that
               he
               did
               ;
               for
               he
               asserts
               ,
               that
               
                 all
                 Corporeal
                 Substance
                 is
                 Infinite
                 and
                 One
              
               (c)
               ;
               and
               that
               Extension
               and
               Cogitation
               are
               the
               Attributes
               ,
               or
               the
               
                 Affections
                 of
                 the
                 Attributes
                 of
                 God
                 ,
              
               as
               I
               hinted
               before
               .
               I
               say
               ,
               if
               this
               be
               his
               Opinion
               ,
               there
               cannot
               possibly
               be
               a
               more
               unaccountable
               ,
               absurd
               and
               impossible
               Notion
               of
               God
               advanced
               .
               And
               't
               is
               also
               absolutely
               inconsistent
               and
               contradictions
               with
               what
               he
               doth
               at
               other
               times
               assert
               .
               For
               if
               
                 Substance
                 ,
                 Matter
              
               ,
               and
               God
               ,
               signifie
               all
               the
               same
               thing
               ,
               and
               all
               Matter
               be
               
                 Essentially
                 Cogitative
              
               ,
               as
               such
               ;
               Then
               't
               is
               plain
               ,
               as
               I
               have
               shewed
               already
               ,
               that
               God
               cannot
               be
               the
               whole
               Matter
               of
               the
               Universe
               ,
               but
               each
               Particle
               of
               Matter
               will
               be
               a
               God
               by
               it self
               .
               For
               if
               there
               be
               any
               such
               thing
               as
               Infinite
               Perfection
               ,
               it
               must
               be
               Essentially
               in
               every
               Particle
               of
               Matter
               ;
               otherwise
               Infinite
               Perfection
               
               may
               arise
               out
               of
               what
               is
               only
               Finite
               ,
               which
               is
               impossible
               .
               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
               yet
               contain
               all
               possible
               Perfection
               in
               it self
               .
               But
               allowing
               him
               all
               the
               Collective
               Mass
               of
               Beings
               ,
               or
               the
               Universe
               to
               be
               God
               ;
               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
               .
               But
               this
               the
               common
               Sense
               of
               all
               Mankind
               will
               abhorr
               and
               detest
               to
               be
               spoken
               of
               the
               Deity
               :
               and
               besides
               ,
               't
               is
               contrary
               to
               what
               Spinoza
               asserts
               in
               other
               places
               ,
               where
               he
               saith
               Substance
               is
               Indivisible
               (d)
               .
               But
               how
               there
               can
               be
               
                 but
                 One
                 Only
                 Substance
              
               ,
               and
               that
               the
               Matter
               of
               the
               Universe
               ;
               and
               how
               this
               Substance
               can
               be
               Indivisible
               ,
               when
               yet
               each
               Particle
               of
               Matter
               must
               be
               a
               distinct
               Substance
               by
               it self
               ,
               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
               can
               ,
               I
               believe
               ,
               never
               be
               conceived
               by
               any
               one
               that
               understands
               the
               meaning
               of
               the
               Words
               or
               Terms
               such
               an
               Opinion
               shall
               be
               delivered
               in
               .
               But
               he
               indeed
               that
               doth
               not
               ,
               and
               that
               will
               admire
               lofty
               and
               insignificant
               Sounds
               ,
               without
               Sense
               ,
               or
               he
               that
               hath
               some
               wicked
               and
               base
               Design
               to
               cover
               under
               such
               Cant
               ,
               may
               conceive
               any
               thing
               ,
               or
               at
               least
               say
               that
               he
               doth
               so
               .
            
             
             
               The
               Operations
               and
               Actions
               also
               of
               a
               Corporeal
               Deity
               (
               were
               it
               possible
               there
               should
               be
               such
               an
               one
               )
               must
               be
               all
               absolutely
               Necessary
               ,
               and
               determined
               by
               pure
               Physical
               and
               Mechanical
               Fatality
               .
               For
               he
               would
               be
               really
               and
               truly
               
                 Natura
                 Naturata
              
               ,
               only
               the
               bare
               Result
               of
               Motion
               in
               Matter
               ,
               as
               't
               is
               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
               ;
               and
               that
               is
               the
               reason
               that
               makes
               them
               so
               very
               fond
               of
               the
               Notion
               of
               a
               Corporeal
               Deity
               ,
               and
               of
               asserting
               ,
               That
               there
               is
               nothing
               in
               the
               World
               but
               Body
               :
               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
               amongst
               Men
               ,
               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
               :
               for
               Atheism
               is
               a
               Name
               they
               don't
               love
               to
               take
               .
               But
               they
               will
               readily
               and
               studiously
               endeavour
               to
               advance
               such
               an
               Account
               and
               Notion
               of
               a
               Deity
               as
               shall
               do
               as
               well
               ;
               such
               an
               one
               as
               they
               know
               is
               in
               effect
               the
               same
               as
               to
               say
               there
               is
               no
               God
               at
               all
               .
               And
               this
               the
               representing
               him
               as
               Corporeal
               ,
               will
               effectually
               do
               ;
               for
               this
               subjects
               Him
               to
               a
               Physical
               Necessity
               ,
               makes
               Him
               nothing
               at
               all
               but
               Nature
               ,
               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
               ;
               but
               that
               all
               things
               are
               alike
               ,
               without
               any
               distinction
               of
               Good
               and
               Evil
               ,
               and
               consequently
               that
               they
               may
               do
               any
               thing
               that
               they
               have
               a
               mind
               to
               .
               And
               this
               appears
               to
               be
               the
               Issue
               that
               
               they
               would
               willingly
               bring
               all
               things
               to
               ;
               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
               ,
               and
               obey
               him
               more
               heartily
               ?
               I
               fear
               ,
               not
               :
               For
               if
               Matter
               and
               Motion
               can
               Think
               ,
               and
               (
               as
               they
               say
               )
               the
               Properties
               or
               Attributes
               of
               God
               can
               be
               accountable
               that
               way
               ,
               and
               there
               be
               really
               and
               truly
               a
               Wise
               ,
               Powerful
               ,
               Just
               and
               Good
               God
               ,
               though
               Corporeal
               ;
               why
               should
               not
               these
               Gentlemen
               look
               upon
               themselves
               obliged
               to
               obey
               such
               a
               God
               ,
               as
               well
               as
               a
               Spiritual
               one
               ?
               Why
               do
               they
               quarrel
               with
               ,
               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
               .
               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
               ,
               and
               Punish
               them
               for
               offending
               against
               Him
               ,
               equally
               as
               if
               He
               were
               Incorporeal
               ?
               If
               he
               cannot
               ,
               indeed
               ,
               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
               .
               And
               this
               is
               the
               truth
               of
               the
               Matter
               ;
               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
               .
               'T
               is
               only
               Nature
               or
               a
               
                 Plastick
                 Power
              
               in
               Nature
               ,
               the
               whole
               mass
               of
               ,
               or
               some
               sine
               ,
               subtile
               and
               active
               Parts
               of
               Matter
               in
               rapid
               Motion
               ,
               without
               any
               Understanding
               ,
               (a)
               Wisdom
               ,
               or
               
                 Design
                 ,
                 without
                 liberty
                 of
                 Will
              
               or
               
                 freedom
                 of
                 Action
              
               ;
               but
               Physically
               and
               Mechanically
               Necessary
               in
               all
               its
               Operations
               .
               Their
               God
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Herodotus
               speaks
               ,
               he
               is
               the
               
                 Servant
                 of
                 Necessity
              
               ,
               and
               
                 cannot
                 possibly
                 himself
                 avoid
                 the
                 destined
                 fate
                 .
              
               And
               to
               be
               sure
               ,
               if
               God
               be
               not
               a
               free
               Agent
               ,
               Nothing
               else
               can
               :
               for
               all
               things
               
                 flowing
                 from
                 him
                 by
                 an
                 inevitable
                 Necessity
              
               (b)
               ,
               or
               being
               
                 Parts
                 of
                 Him
              
               ,
               as
               Spinoza
               asserts
               ,
               they
               must
               be
               under
               the
               same
               Necessity
               with
               the
               Deity
               ,
               and
               he
               saith
               plainly
               ,
               That
               
                 every
                 thing
                 that
                 is
                 determined
                 to
                 Operate
                 ,
                 is
                 so
                 determined
                 necessarily
                 by
                 God
                 ,
                 and
                 could
                 not
                 act
                 at
                 all
                 if
                 God
                 did
                 not
                 thus
                 necessarily
                 determine
                 it
              
               (c)
               .
               
                 That
                 the
                 Will
                 of
                 Man
                 cannot
                 be
                 called
                 free
                 ,
                 but
                 is
                 only
                 a
                 necessary
                 Cause
              
               (d)
               .
               And
               in
               another
               place
               (e)
               he
               tells
               us
               plainly
               ,
               
                 that
                 there
                 are
                 no
                 such
                 things
                 as
                 final
                 Causes
                 in
                 Nature
                 ,
                 they
                 being
                 only
                 the
                 Ignorant
                 Figments
                 of
                 Mankind
                 ;
                 but
                 that
                 all
                 things
                 are
                 Governed
                 by
                 Absolute
                 Necessity
                 .
              
               A
               while
               after
               this
               ,
               (f)
               
                 he
                 asserts
                 Man
                 to
                 be
                 a
                 meer
                 Machine
                 ,
              
               and
               saith
               ,
               that
               
                 't
                 is
                 only
                 those
                 who
                 are
                 Ignorant
                 of
                 Causes
                 that
                 say
                 he
                 was
                 thus
                 finely
                 formed
                 by
                 any
                 Art
                 or
                 Design
              
               ;
               or
               who
               attribute
               his
               
                 Composition
                 to
                 any
                 Supernatural
                 Wisdom
              
               .
               And
               then
               at
               last
               he
               comes
               to
               the
               
                 great
                 Point
              
               on
               which
               all
               this
               Philosophy
               turns
               ;
               which
               is
               ,
               
                 That
                 Good
                 and
                 Evil
                 
                 are
                 not
                 by
                 Nature
                 ;
                 but
                 that
                 the
                 Notions
                 of
                 them
                 came
                 only
                 from
                 Mens
                 mistaken
                 Opinion
                 ,
                 that
                 all
                 things
                 were
                 made
                 for
                 them
                 ;
                 and
                 who
                 therefore
                 call
                 that
                 Good
                 which
                 is
                 agreeable
                 to
                 their
                 Fancy
                 ,
                 and
                 that
                 Evil
                 which
                 is
                 contrary
                 to
                 it
                 .
              
               By
               which
               short
               Connexion
               of
               their
               Opinions
               ,
               't
               is
               clear
               enough
               why
               Spinoza
               was
               a
               Corporealist
               ,
               as
               also
               why
               Mr.
               Hobbs
               advanced
               the
               same
               Notions
               .
               And
               I
               doubt
               those
               that
               Espouse
               the
               same
               Opinions
               now
               adays
               ,
               know
               too
               well
               the
               Consequences
               of
               them
               .
            
             
               But
               of
               the
               Precariousness
               of
               these
               Notions
               ,
               I
               must
               say
               no
               more
               now
               ;
               designing
               particularly
               to
               confute
               them
               hereafter
               ,
               as
               they
               are
               made
               Objections
               against
               the
               Truth
               ,
               and
               Obligation
               of
               Religion
               in
               general
               .
            
             
               FINIS
               .
            
          
        
         
           
             
               ADVERTISEMENT
               .
            
             
               REmarks
               on
               some
               late
               Papers
               relating
               to
               the
               Universal
               Deluge
               ,
               and
               to
               the
               Natural
               History
               of
               the
               Earth
               ;
               By
               
                 John
                 Harris
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               Royal-Society
               .
               In
               Octavo
               .
            
             
               Discourses
               on
               several
               Practical
               Subjects
               ;
               By
               the
               late
               Reverend
               
                 William
                 Payne
              
               ,
               D.
               D.
               with
               a
               Preface
               giving
               some
               Account
               of
               his
               Life
               ,
               Writings
               ,
               and
               Death
               .
            
             
               
                 Both
                 Printed
                 for
              
               Richard
               Wilkin
               .
            
          
        
      
       
         
           
             
             
               A
               REFUTATION
               of
               the
               Objections
               Against
               the
               ATTRIBUTES
               of
               GOD
               in
               general
               .
            
             
               IN
               A
               SERMON
               Preach'd
               at
               the
               CATHEDRAL-CHURCH
               of
               St.
               
                 Paul
                 ,
                 September
              
               the
               Fifth
               ,
               1698.
               
            
             
               BEING
               The
               Sixth
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               
                 in
                 St.
              
               Paul's
               Church-Yard
               ,
               1698.
               
            
          
        
         
           
             
             
             
               
                 
                   JEREM.
                   ix
                   .
                   24
                   .
                
                 
                   Let
                   him
                   that
                   glorieth
                   ,
                   glory
                   in
                   this
                   ,
                   that
                   he
                   understandeth
                   and
                   knoweth
                   me
                   ,
                   that
                   I
                   am
                   the
                   Lord
                   ,
                   who
                   exercise
                   loving
                   kindness
                   ,
                   judgment
                   and
                   righteousness
                   in
                   the
                   earth
                   :
                   for
                   in
                   these
                   things
                   I
                   delight
                   ,
                   saith
                   the
                   Lord.
                   
                
              
            
             
               PRide
               and
               Vain-Glory
               ,
               are
               Things
               which
               Human
               Nature
               is
               strangely
               subject
               to
               ;
               there
               being
               scarce
               any
               one
               so
               mean
               ,
               but
               who
               judges
               that
               he
               hath
               something
               or
               other
               that
               he
               may
               justly
               be
               Proud
               of
               ,
               and
               value
               himself
               for
               .
               But
               as
               Pride
               is
               Folly
               in
               the
               general
               ,
               so
               it
               apparently
               discovers
               itself
               in
               this
               respect
               ,
               That
               those
               Men
               are
               usually
               most
               Vain
               ,
               who
               have
               the
               least
               Reason
               to
               be
               so
               ,
               and
               that
               too
               in
               Things
               that
               are
               the
               least
               valuable
               in
               themselves
               .
               Thus
               ,
               as
               the
               Prophet
               intimates
               in
               the
               Verse
               before
               the
               Text
               ,
               Men
               frequently
               glory
               in
               Bodily
               Strength
               ,
               in
               Beauty
               ,
               and
               Agility
               ,
               and
               in
               the
               Affluence
               of
               external
               Possessions
               :
               Things
               which
               are
               the
               meanest
               Appurtenances
               to
               our
               Natures
               ,
               and
               which
               are
               neither
               in
               our
               Power
               to
               get
               nor
               keep
               .
               Wisdom
               indeed
               ,
               and
               Judgment
               ,
               Learning
               and
               Parts
               ,
               Wit
               and
               Penetration
               ,
               and
               all
               the
               Nobler
               Endowments
               of
               our
               Minds
               ,
               are
               things
               of
               the
               greatest
               intrinsick
               Worth
               and
               Value
               ,
               and
               we
               have
               much
               more
               reason
               to
               esteem
               our selves
               for
               them
               ,
               than
               for
               all
               the
               Goods
               of
               Fortune
               ,
               or
               any
               Bodily
               Excellencies
               .
               But
               yet
               ,
               
                 Let
                 not
                 the
                 wise
                 man
                 Glory
                 in
                 his
                 Wisdom
                 and
                 Knowledge
                 neither
              
               ;
               
               tho'
               as
               the
               Targum
               on
               the
               place
               hints
               ,
               it
               were
               as
               great
               as
               that
               of
               Solomon
               himself
               ;
               for
               we
               have
               in
               reality
               no
               just
               ground
               to
               value
               our selves
               for
               even
               this
               ,
               when
               we
               consider
               that
               the
               best
               of
               us
               have
               it
               but
               in
               a
               very
               slender
               Proportion
               ;
               and
               that
               our
               highest
               Knowledge
               is
               very
               imperfect
               and
               defective
               .
               Hence
               it
               comes
               to
               pass
               ,
               or
               at
               least
               ought
               to
               do
               so
               ,
               that
               the
               Modesty
               and
               Humility
               of
               truly
               knowing
               Men
               encreases
               with
               their
               Learning
               and
               Experience
               :
               Their
               being
               raised
               something
               above
               the
               common
               level
               ,
               instead
               of
               lessening
               and
               shortening
               in
               their
               Eyes
               the
               Statures
               of
               other
               Men
               ,
               encreases
               their
               Prospect
               of
               a
               Boundless
               Field
               of
               Knowledge
               all
               around
               them
               ;
               the
               more
               of
               which
               they
               discover
               ,
               the
               more
               they
               find
               yet
               undiscover'd
               .
               But
               he
               that
               knows
               but
               little
               ,
               vainly
               thinks
               he
               knows
               every
               thing
               ,
               and
               judges
               all
               is
               empty
               and
               void
               that
               is
               without
               the
               Bounds
               of
               his
               scanty
               Horizon
               .
            
             
               Another
               great
               Vanity
               there
               is
               also
               in
               Pride
               ,
               which
               is
               ,
               That
               Men
               are
               frequently
               conceited
               and
               Proud
               of
               those
               things
               ,
               which
               they
               have
               the
               least
               share
               of
               ,
               and
               are
               fond
               of
               such
               Actions
               as
               do
               plainly
               discover
               their
               Defects
               .
               For
               usually
               those
               Men
               are
               most
               forward
               to
               talk
               of
               Learning
               ,
               who
               are
               least
               acquainted
               with
               Books
               ;
               and
               those
               make
               the
               greatest
               Noise
               about
               ,
               and
               Pretensions
               to
               Philosophy
               ,
               who
               have
               the
               least
               insight
               into
               Nature
               .
               Those
               who
               talk
               most
               of
               Certainty
               and
               Demonstration
               have
               usually
               the
               most
               confused
               Idea's
               ,
               and
               the
               most
               Superficial
               Notions
               of
               things
               ,
               and
               are
               the
               farthest
               of
               all
               Men
               from
               true
               Science
               .
               This
               is
               apparently
               seen
               in
               the
               Pretenders
               to
               Scepticism
               and
               Infidelity
               ,
               and
               in
               all
               the
               Atheistical
               Writers
               .
               No
               Men
               express
               themselves
               with
               such
               an
               insupportable
               
               Insolence
               as
               these
               
                 New
                 Lights
                 ,
                 these
                 Reformers
                 of
                 our
                 Philosophy
                 and
                 our
                 Politicks
              
               ;
               who
               yet
               after
               all
               are
               
                 Proud
                 knowing
                 nothing
              
               ,
               as
               St.
               Paul
               speaks
               ,
               Rom.
               1.21
               .
               
                 But
                 are
                 vain
                 in
                 their
                 imaginations
                 ;
                 their
                 foolish
                 heart
                 is
                 darkened
                 ,
                 and
                 professing
                 themselves
                 to
                 be
                 wise
                 ,
                 they
                 become
                 fools
                 .
                 And
                 therefore
                 it
                 is
                 that
                 the
                 wisdom
                 of
                 God
                 appears
                 as
                 foolishness
              
               to
               them
               ,
               because
               the
               
                 carnal
                 mind
                 savoureth
                 not
                 the
                 things
                 that
                 are
                 of
                 God.
                 
              
            
             
               Tho'
               would
               Men
               but
               studiously
               apply
               themselves
               to
               consider
               of
               ,
               would
               they
               carefully
               and
               impartially
               examine
               into
               ,
               and
               would
               they
               but
               seriously
               make
               use
               of
               those
               Means
               that
               God
               hath
               graciously
               given
               Mankind
               ,
               in
               order
               to
               attain
               a
               sufficient
               Knowledge
               of
               his
               Nature
               and
               Perfections
               ;
               They
               would
               then
               find
               so
               much
               Beauty
               ,
               Wisdom
               ,
               Harmony
               ,
               and
               Excellency
               in
               this
               inexhaustible
               Fund
               of
               Knowledge
               ,
               as
               would
               sufficiently
               Reward
               their
               Pains
               and
               Endeavours
               .
               And
               this
               we
               may
               glory
               in
               ;
               this
               Knowledge
               will
               be
               the
               most
               noble
               and
               honourable
               that
               our
               Capacities
               can
               attain
               unto
               ;
               and
               in
               comparison
               of
               which
               ,
               there
               is
               no
               other
               Qualification
               and
               Excellence
               in
               our
               Natures
               at
               all
               valuable
               .
               For
               here
               we
               have
               an
               Object
               the
               greatest
               and
               most
               perfect
               that
               can
               be
               ,
               the
               more
               we
               know
               of
               which
               ,
               the
               more
               we
               shall
               exalt
               and
               perfect
               our selves
               .
               Here
               are
               no
               empty
               Speculations
               ;
               no
               
                 difficiles
                 Nugae
              
               ,
               no
               false
               Lights
               ,
               nor
               Phantastical
               Appearances
               ;
               but
               't
               is
               a
               real
               and
               substantial
               ,
               an
               useful
               and
               practical
               Knowledge
               ;
               a
               Knowledge
               that
               doth
               not
               only
               delight
               us
               for
               the
               present
               ,
               but
               which
               brings
               constant
               and
               lasting
               Satisfaction
               here
               ,
               and
               eternal
               Happiness
               hereafter
               .
               
                 Let
                 him
              
               therefore
               
                 that
                 glorieth
                 ,
                 glory
                 in
                 this
                 ,
                 that
                 he
                 understandeth
                 and
                 knoweth
                 God
                 ,
                 that
                 He
                 is
                 the
                 Lord
                 ,
                 who
                 exerciseth
                 loving
                 kindness
                 ,
                 
                 judgment
                 and
                 righteousness
                 in
                 the
                 earth
                 ,
                 for
                 in
                 these
                 things
                 do
                 I
                 delight
                 ,
                 saith
                 the
                 Lord.
              
               In
               which
               words
               ,
               there
               are
               these
               two
               Things
               chiefly
               considerable
               :
               
                 
                   I.
                   A
                   Supposition
                   that
                   God
                   is
                   capable
                   of
                   being
                   known
                   to
                   us
                   by
                   his
                   Attributes
                   .
                
                 
                   II.
                   An
                   Account
                   of
                   some
                   of
                   those
                   Attributes
                   which
                   he
                   exerciseth
                   in
                   the
                   Earth
                   ,
                   and
                   in
                   which
                   he
                   delights
                   .
                
              
            
             
               Under
               which
               Two
               Heads
               ,
               I
               shall
               ,
               in
               pursuance
               of
               my
               general
               Design
               ,
               endeavour
               to
               Answer
               those
               Objections
               that
               Atheistical
               Men
               have
               brought
               against
               the
               Attributes
               and
               Perfections
               of
               the
               Divine
               Nature
               .
            
             
               1.
               
               Here
               is
               a
               Supposition
               that
               God
               is
               capable
               of
               being
               known
               to
               us
               by
               his
               Attributes
               .
               
                 He
                 that
                 glorieth
                 ,
                 let
                 him
                 glory
                 in
                 this
                 ,
                 that
                 he
                 understandeth
                 and
                 knoweth
                 God
                 ,
                 that
                 he
                 is
                 the
                 Lord
                 ,
                 who
                 exerciseth
                 loving
                 kindness
                 ,
                 judgment
                 and
                 righteousness
                 in
                 the
                 earth
                 .
              
            
             
               'T
               is
               plainly
               supposed
               here
               ,
               That
               this
               Knowledge
               which
               we
               are
               directed
               to
               acquire
               ,
               is
               a
               possible
               Knowledge
               .
               God
               would
               not
               command
               us
               to
               understand
               him
               by
               his
               Attributes
               of
               Goodness
               ,
               Mercy
               and
               Justice
               ,
               which
               he
               continually
               
                 exerciseth
                 in
                 the
                 Earth
              
               ,
               if
               it
               were
               impossible
               for
               us
               to
               attain
               to
               it
               :
               
                 He
                 would
                 not
                 delight
                 to
              
               do
               such
               Works
               in
               the
               World
               ,
               if
               nothing
               of
               them
               could
               be
               known
               ,
               nor
               himself
               by
               them
               .
               But
               the
               Psalmist
               tells
               us
               ,
               
                 the
                 Lord
                 is
                 known
                 by
                 his
                 Works
                 :
              
               And
               that
               
                 the
                 Heavens
                 declare
                 his
                 Glory
                 ,
                 and
                 the
                 Firmament
                 sheweth
                 his
                 handy
                 work
                 :
              
               And
               St.
               Paul
               is
               express
               ,
               That
               
                 the
                 Invisible
                 Things
                 of
                 Him
                 are
                 clearly
                 seen
                 ,
                 being
                 understood
                 by
                 the
                 things
                 that
                 are
                 made
                 ,
                 even
                 his
                 Eternal
                 Power
                 and
                 Godhead
                 .
              
            
             
             
               And
               indeed
               ,
               These
               Attributes
               of
               God
               are
               what
               is
               most
               and
               best
               known
               to
               us
               ,
               and
               from
               the
               certain
               Knowledge
               that
               we
               have
               of
               these
               ,
               we
               may
               be
               effectually
               assured
               of
               the
               Existence
               of
               some
               first
               Cause
               ,
               some
               Supream
               Being
               in
               whom
               all
               these
               Attributes
               and
               Perfections
               must
               inhere
               .
               The
               Infinite
               Nature
               ,
               indeed
               ,
               of
               This
               Divine
               Being
               is
               Incomprehensible
               to
               our
               shallow
               and
               scanty
               Understandings
               ,
               and
               we
               cannot
               by
               
                 searching
                 find
                 it
                 out
              
               ,
               nor
               
                 discover
                 the
                 Almighty
                 unto
                 Perfection
              
               .
               But
               notwithstanding
               we
               have
               as
               certain
               a
               Knowledge
               ,
               and
               as
               clear
               Idea's
               of
               his
               Attributes
               as
               we
               have
               of
               any
               thing
               in
               the
               World.
               And
               
               Grotius's
               Gloss
               on
               this
               place
               is
               very
               just
               and
               proper
               :
               God
               doth
               not
               bid
               Men
               know
               him
               according
               to
               his
               Nature
               ,
               which
               exceeds
               Humane
               Capacity
               to
               do
               ,
               but
               according
               to
               those
               Attributes
               or
               Properties
               of
               his
               which
               relate
               to
               Mankind
               ,
               which
               the
               Hebrews
               call
               Middôth
               ,
               i.e.
               those
               Measures
               or
               Dimensions
               of
               Him
               which
               are
               proportionable
               to
               our
               Understandings
               and
               Capacities
               .
               And
               such
               his
               Attributes
               are
               ,
               for
               we
               see
               them
               visibly
               exerted
               in
               the
               Works
               of
               the
               Creation
               ,
               and
               we
               find
               them
               necessarily
               included
               in
               the
               Notion
               that
               we
               have
               of
               the
               Supream
               Being
               ,
               or
               the
               First
               Cause
               of
               all
               things
               ;
               as
               I
               have
               already
               shewed
               in
               another
               Discourse
               .
            
             
               But
               this
               ,
               some
               are
               pleased
               to
               deny
               ;
               and
               say
               ,
               That
               nothing
               at
               all
               can
               be
               known
               of
               God
               ,
               but
               only
               ,
               that
               he
               is
               :
               for
               his
               Nature
               is
               perfectly
               Incomprehensible
               ;
               that
               we
               do
               but
               dishonour
               God
               ,
               by
               pretending
               to
               Understand
               and
               to
               talk
               about
               his
               Attributes
               ;
               about
               which
               we
               can
               say
               nothing
               but
               only
               what
               serves
               to
               express
               our
               Astonishment
               ,
               Ignorance
               ,
               and
               Rusticity
               ;
               and
               therefore
               the
               Civil
               Magistrate
               ought
               to
               determine
               
               what
               Attributes
               shall
               be
               given
               to
               the
               Deity
               .
               This
               seems
               to
               be
               the
               Sense
               of
               Vaninus
               ,
               and
               is
               plainly
               of
               Mr.
               Hobbs
               ;
               and
               was
               before
               them
               of
               
                 Sextus
                 Empiricus
              
               .
               Which
               take
               in
               their
               own
               words
               :
            
             
               
                 Non
                 Deum
                 melius
                 Intelligimus
                 quam
                 per
                 ea
                 quoe
                 negamus
                 nos
                 Intelligere
                 ,
              
               saith
               Vaninus
               (a)
               .
               Again
               ,
               
                 Deum
                 nuuis
                 tam
                 plenè
                 indicatum
                 intelligimus
                 Vocibus
                 ,
                 quàm
                 iis
                 quoe
                 Ignorantiam
                 nostram
                 proetendunt
                 .
                 We
                 can
                 have
                 ,
              
               saith
               Mr.
               Hobbs
               ,
               
                 no
                 Conception
                 of
                 the
                 Deity
                 ,
                 and
                 consequently
                 all
                 his
                 Attributes
                 signifie
                 only
                 our
                 Inability
                 and
                 Defect
                 of
                 Power
                 to
                 conceive
                 any
                 thing
                 concerning
                 Him
                 ,
                 except
                 only
                 this
                 ,
                 that
                 there
                 is
                 a
                 God
              
               (b)
               .
               And
               in
               another
               place
               ,
               saith
               he
               ,
               
                 God's
                 Attributes
                 cannot
                 signifie
                 what
                 he
                 is
                 ,
                 but
                 ought
                 to
                 signifie
                 our
                 desire
                 to
                 honour
                 him
                 ;
                 but
                 they
                 that
                 venture
                 to
                 reason
                 of
                 his
                 Nature
                 from
                 these
                 Attributes
                 of
                 honour
                 ,
                 losing
                 their
                 Vnderstanding
                 in
                 the
                 very
                 first
                 Attempt
                 ,
                 fall
                 from
                 one
                 Inconvenience
                 to
                 another
                 without
                 End
                 and
                 Number
                 ,
                 and
                 do
                 only
                 discover
                 their
                 Astonishment
                 and
                 Rusticity
              
               (c)
               .
               Again
               ,
               
                 When
                 Men
              
               (
               saith
               he
               )
               
                 out
                 of
                 Principles
                 of
                 Natural
                 Reason
                 dispute
                 about
                 the
                 Attributes
                 of
                 God
                 ,
                 they
                 do
                 but
                 dishonour
                 him
                 ;
                 for
                 in
                 the
                 Attributes
                 we
                 give
                 to
                 God
                 ,
                 we
                 are
                 not
                 to
                 consider
                 Philosophical
                 Truth
              
               (d)
               .
               And
               therefore
               he
               concludes
               ,
               
                 That
                 those
                 Attributes
                 which
                 the
                 Soveraign
                 Power
                 shall
                 ordain
                 in
                 the
                 Worship
                 of
                 God
                 ,
                 as
                 signs
                 of
                 Honour
                 ,
                 ought
                 to
                 be
                 taken
                 and
                 used
                 for
                 such
                 by
                 Private
                 Men
                 in
                 their
                 Publick
                 Worship
              
               (e)
               .
               In
               which
               he
               agrees
               as
               he
               useth
               to
               do
               ,
               exactly
               with
               
                 Sextus
                 Empiricus
                 ;
                 who
                 tells
                 us
                 that
                 the
                 Sceptick
                 is
                 in
                 the
                 right
                 for
                 asserting
                 Gods
                 according
                 to
                 the
                 Laws
                 and
                 Custom
                 of
                 his
                 Country
                 ;
                 and
                 in
                 paying
                 them
                 that
                 veneration
                 and
                 worship
                 which
                 on
                 the
                 same
                 account
                 becomes
                 due
                 to
                 them
                 ,
                 
                 will
                 not
                 venture
                 to
                 determine
                 any
                 thing
                 Philosophically
                 about
                 them
              
               (a)
               .
            
             
               Now
               from
               these
               Passages
               ,
               I
               think
               it
               appears
               plain
               enough
               ,
               that
               tho'
               these
               Men
               did
               in
               words
               pretend
               to
               own
               and
               acknowledge
               a
               God
               ,
               yet
               in
               Fact
               they
               were
               Atheists
               ,
               and
               had
               no
               true
               Belief
               of
               any
               such
               Being
               .
               For
               a
               Deity
               without
               the
               Attributes
               of
               Understanding
               and
               Wisdom
               ,
               without
               Ends
               or
               Design
               ;
               none
               of
               which
               Mr.
               Hobbs
               asserts
               expresly
               ,
               
                 can
                 be
                 in
                 God
              
               (b)
               ,
               is
               a
               Ridiculous
               stupid
               Being
               ,
               an
               Idol
               that
               every
               rational
               Agent
               must
               needs
               despise
               ,
               and
               which
               can
               never
               be
               the
               Object
               of
               any
               one's
               Adoration
               ,
               Love
               ,
               or
               Obedience
               .
               To
               assert
               therefore
               that
               the
               Attributes
               of
               God
               
                 are
                 not
                 discoverable
                 by
                 Reason
                 ,
                 nor
                 agreeable
                 to
                 Philosophical
                 Truth
                 ,
              
               but
               may
               be
               
                 declared
                 to
                 be
                 any
              
               thing
               which
               the
               
                 Soveraign
                 Power
              
               pleases
               to
               make
               them
               ;
               this
               is
               designedly
               to
               expose
               the
               Belief
               and
               Notion
               of
               a
               Deity
               ,
               and
               to
               render
               it
               so
               Precarious
               ,
               that
               it
               can
               be
               the
               Object
               of
               no
               Rational
               Man's
               Faith.
               And
               this
               last
               named
               Writer
               Treats
               the
               Deity
               after
               the
               same
               manner
               in
               most
               other
               Places
               of
               his
               Works
               ;
               He
               saith
               ,
               we
               
                 must
                 not
                 say
                 of
                 Him
              
               that
               he
               is
               Finite
               ,
               that
               
                 he
                 hath
                 figure
                 Parts
                 or
                 Totality
                 ,
              
               that
               
                 he
                 is
                 here
                 or
                 there
              
               ,
               that
               
                 he
                 moveth
                 or
                 resteth
              
               ,
               or
               that
               
                 we
                 can
                 conceive
                 or
                 know
                 any
                 thing
                 of
                 him
                 ;
                 for
                 all
                 this
                 is
                 to
                 dishonour
                 him
                 :
              
               And
               yet
               to
               say
               that
               he
               is
               an
               
                 Immaterial
                 Substance
              
               ,
               that
               he
               is
               
                 an
                 Infinite
                 and
                 Eternal
                 Spirit
              
               ,
               is
               ,
               he
               saith
               ,
               Nonsense
               ,
               and
               
                 what
                 destroys
                 and
                 contradicts
                 it self
              
               .
               However
               he
               is
               willing
               to
               allow
               the
               word
               Immaterial
               or
               Spirit
               to
               be
               used
               towards
               God
               ,
               as
               a
               
                 Mark
                 of
                 Honour
                 and
                 Respect
              
               .
            
             
               That
               is
               ,
               we
               may
               attribute
               to
               God
               what
               we
               know
               to
               be
               Nonsense
               and
               Contradiction
               ,
               and
               this
               is
               the
               Way
               
               to
               Honour
               him
               ;
               and
               to
               speak
               of
               him
               any
               other
               way
               ,
               is
               to
               Dishonour
               Him
               !
               Who
               doth
               not
               perceive
               that
               it
               was
               plainly
               the
               Design
               of
               this
               Writer
               to
               treat
               of
               the
               Deity
               after
               such
               a
               manner
               ,
               as
               should
               deprive
               Him
               of
               all
               Knowledge
               and
               Care
               of
               Humane
               Affairs
               ,
               and
               consequently
               ,
               effectually
               Banish
               out
               of
               Mens
               Minds
               a
               just
               Veneration
               for
               Him
               ,
               and
               Adoration
               of
               Him
               ?
               Such
               Men
               are
               the
               most
               Dangerous
               and
               Mischievous
               of
               all
               others
               ;
               
                 Profess'd
                 Atheists
              
               can
               do
               no
               great
               Harm
               ;
               for
               all
               Persons
               are
               aware
               of
               them
               ,
               and
               will
               justly
               abhor
               the
               Writings
               and
               Conversation
               of
               Men
               that
               say
               boldly
               there
               is
               no
               God.
               But
               there
               are
               but
               few
               such
               ;
               they
               have
               found
               a
               way
               to
               pass
               undiscovered
               under
               a
               fairer
               Dress
               and
               a
               softer
               Name
               :
               They
               pretend
               to
               be
               true
               Deists
               and
               
                 sincere
                 Cultivators
              
               of
               Natural
               Religion
               ;
               and
               to
               have
               a
               
                 most
                 Profound
                 Respect
                 for
                 the
                 Supream
                 and
                 Almighty
                 Being
                 :
              
               But
               when
               this
               
                 Profound
                 Respect
              
               comes
               to
               be
               throughly
               examined
               and
               duly
               understood
               ,
               it
               will
               appear
               to
               be
               the
               most
               abominable
               Abuse
               that
               can
               be
               ,
               and
               a
               most
               wicked
               and
               Blasphemous
               Idea
               of
               the
               Deity
               .
               For
               they
               make
               him
               either
               nothing
               but
               
                 the
                 Soul
                 of
                 the
                 World
                 ,
                 Universal
                 Matter
                 ,
              
               or
               
                 Natura
                 Naturata
              
               ,
               a
               God
               that
               is
               an
               absolutely
               necessary
               Agent
               ,
               without
               any
               Rectitude
               in
               his
               Will
               ;
               without
               any
               Knowledge
               ,
               Wisdom
               ,
               Goodness
               ,
               Justice
               ,
               Mercy
               ,
               or
               Providence
               over
               his
               Works
               .
               But
               let
               such
               Persons
               take
               what
               Names
               they
               please
               upon
               themselves
               ,
               a
               little
               consideration
               will
               soon
               discover
               what
               they
               are
               in
               reality
               ;
               and
               ,
               I
               hope
               ,
               give
               Men
               a
               just
               abhorrence
               of
               such
               Notions
               ,
               tho'
               never
               so
               speciously
               put
               forth
               .
            
             
               But
               let
               us
               now
               proceed
               to
               examine
               what
               Ground
               there
               is
               from
               the
               Nature
               of
               the
               Thing
               ,
               for
               Men
               to
               
               advance
               such
               wicked
               Opinions
               ,
               and
               to
               shew
               the
               weakness
               and
               precariousness
               of
               them
               .
               And
               here
               it
               must
               be
               premised
               and
               taken
               for
               granted
               ,
               
                 that
                 there
                 is
                 a
                 God.
              
               This
               is
               what
               the
               Persons
               I
               am
               now
               concerned
               with
               ,
               pretend
               to
               own
               ,
               and
               to
               acknowledge
               .
               Which
               being
               supposed
               :
               It
               appears
               very
               plain
               that
               we
               may
               have
               if
               we
               will
               ,
               and
               some
               Persons
               ,
               as
               I
               have
               shew'd
               (a)
               ,
               have
               always
               had
               ,
               a
               very
               clear
               Notion
               or
               Idea
               of
               the
               Attributes
               and
               Perfections
               of
               such
               a
               Being
               ;
               as
               also
               that
               they
               are
               fixed
               and
               
                 immutable
                 Properties
              
               in
               the
               Divine
               Nature
               .
               For
               by
               professing
               to
               believe
               a
               God
               ,
               they
               must
               mean
               ,
               if
               they
               mean
               any
               thing
               ,
               
                 The
                 first
                 Cause
                 and
                 Author
                 of
                 all
                 Things
                 ,
                 and
                 the
                 Governour
                 and
                 Disposer
                 of
                 them
                 ;
                 A
                 Divine
                 Being
                 ,
                 containing
                 in
                 himself
                 all
                 possible
                 Perfections
                 ;
                 without
                 being
                 subject
                 to
                 any
                 manner
                 of
                 Defect
                 .
              
               This
               I
               have
               already
               hinted
               at
               in
               another
               place
               (b)
               ,
               and
               shall
               now
               more
               largely
               prove
               .
            
             
               So
               far
               is
               it
               from
               being
               true
               ,
               
                 that
                 we
                 cannot
                 reason
                 of
                 the
                 Nature
                 of
                 God
                 from
                 his
                 Attributes
                 ,
                 nor
                 Discourse
                 of
                 those
                 Attributes
                 from
                 our
                 Reason
              
               ;
               That
               this
               seems
               to
               be
               the
               only
               proper
               Way
               of
               enquiring
               into
               the
               wonderful
               Depth
               of
               the
               Divine
               Perfections
               .
               I
               mean
               ,
               the
               only
               Way
               we
               have
               without
               Revelation
               ,
               for
               I
               am
               not
               now
               considering
               what
               God
               hath
               farther
               discovered
               of
               Himself
               to
               us
               by
               his
               Word
               .
               For
               tho'
               the
               Deity
               doth
               abound
               with
               Infinite
               Excellencies
               and
               Perfections
               ;
               yet
               by
               the
               Light
               of
               Nature
               we
               can
               discover
               those
               only
               ,
               of
               which
               he
               hath
               given
               us
               some
               Impression
               on
               our
               own
               Natures
               ;
               and
               these
               are
               the
               Scales
               and
               Proportions
               by
               which
               our
               Reason
               must
               measure
               the
               Divine
               Attributes
               and
               Perfections
               .
               For
               in
               order
               to
               gain
               good
               and
               true
               Notions
               of
               these
               ,
               we
               ought
               
               to
               take
               our
               Rise
               from
               those
               Perfections
               and
               Excellencies
               which
               we
               find
               in
               the
               Creatures
               ,
               and
               especially
               in
               our selves
               .
            
             
               There
               can
               be
               but
               two
               Ways
               of
               coming
               to
               the
               Knowledge
               of
               any
               thing
               ;
               by
               its
               Cause
               ,
               and
               by
               its
               Effects
               .
               'T
               is
               impossible
               for
               us
               to
               make
               use
               of
               the
               former
               of
               these
               ,
               in
               Reference
               to
               the
               Deity
               :
               For
               He
               being
               himself
               without
               Cause
               ,
               and
               the
               First
               Cause
               and
               Original
               of
               all
               Things
               cannot
               be
               known
               to
               us
               this
               Way
               .
               But
               by
               the
               second
               Way
               ,
               he
               very
               properly
               may
               be
               the
               Object
               of
               our
               Knowledge
               ,
               and
               we
               ought
               to
               apply
               our selves
               to
               this
               Method
               ,
               in
               order
               to
               understand
               the
               Attributes
               of
               God.
               For
               whatever
               Excellency
               or
               Perfection
               we
               can
               any
               way
               discover
               in
               the
               Effects
               of
               God
               in
               the
               World
               ,
               
                 i.
                 e.
              
               in
               the
               Works
               of
               the
               whole
               Creation
               ;
               the
               same
               we
               cannot
               but
               suppose
               must
               be
               in
               Him
               ,
               in
               the
               highest
               and
               most
               noble
               Proportion
               and
               Degree
               ;
               since
               they
               are
               all
               owing
               to
               ,
               and
               derived
               from
               Him.
               
            
             
               And
               if
               we
               take
               a
               serious
               and
               considerate
               View
               of
               the
               Excellencies
               and
               Perfections
               that
               are
               to
               be
               found
               in
               the
               Creatures
               ,
               or
               the
               Works
               of
               God
               in
               the
               World
               ;
               we
               shall
               find
               that
               they
               may
               be
               reducible
               to
               these
               Four
               general
               Heads
               ;
               
                 Being
                 or
                 Substance
                 ,
                 Life
                 ,
                 Sensibility
                 ,
              
               and
               Reason
               .
               All
               which
               we
               find
               to
               be
               in
               our selves
               ,
               and
               therefore
               they
               are
               at
               hand
               ,
               and
               ready
               to
               assist
               our
               Meditations
               ;
               and
               these
               will
               ,
               if
               duly
               considered
               ,
               lead
               us
               into
               a
               good
               Way
               of
               discovering
               the
               Attributes
               and
               Perfections
               of
               the
               Divine
               Nature
               .
               And
               I
               doubt
               not
               but
               a
               great
               Reason
               why
               Men
               have
               had
               and
               advanced
               wrong
               Notions
               of
               God
               ,
               hath
               been
               because
               they
               have
               had
               such
               of
               themselves
               ,
               and
               of
               those
               Perfections
               that
               are
               in
               our
               own
               Natures
               .
               Men
               that
               do
               not
               understand
               that
               the
               true
               
               Perfection
               of
               Humane
               Nature
               consists
               in
               Moral
               Goodness
               ,
               or
               in
               an
               Universal
               agreeableness
               of
               our
               Will
               to
               the
               Eternal
               Laws
               of
               Right
               Reason
               ,
               cannot
               conceive
               aright
               of
               the
               Attributes
               and
               Perfections
               of
               God
               :
               For
               they
               will
               be
               for
               making
               
                 him
                 like
                 themselves
              
               ,
               guided
               by
               vehement
               Self-love
               ,
               and
               inordinate
               Will
               ,
               or
               whatever
               predominant
               Passions
               possess
               them
               .
            
             
               'T
               were
               easie
               to
               Trace
               this
               in
               the
               Epicurean
               Notion
               of
               a
               God
               dissolved
               in
               Ease
               and
               Sloth
               ,
               and
               who
               neglects
               the
               Government
               of
               the
               World
               ,
               to
               enjoy
               his
               own
               private
               Pleasures
               ;
               and
               in
               the
               Hobbian
               one
               of
               a
               Deity
               not
               guided
               by
               any
               Essential
               Rectitude
               of
               Will
               ,
               but
               only
               by
               Arbitrary
               ,
               Lawless
               ,
               and
               irrisistible
               Power
               ;
               for
               both
               these
               Opinions
               are
               exactly
               agreeable
               to
               the
               Genius
               and
               humours
               of
               their
               Authors
               and
               Propagators
               .
            
             
               But
               to
               proceed
               with
               our
               Deduction
               of
               the
               Divine
               Attributes
               from
               the
               Excellencies
               and
               Perfections
               which
               we
               find
               in
               our selves
               .
               1.
               
               If
               in
               the
               first
               place
               we
               consider
               Being
               ,
               and
               the
               high
               Perfections
               that
               do
               belong
               to
               it
               ;
               we
               shall
               find
               that
               they
               must
               needs
               be
               in
               the
               Deity
               ,
               who
               is
               the
               First
               and
               Supream
               Being
               ,
               and
               the
               Cause
               and
               Author
               of
               all
               others
               in
               the
               World
               ,
               in
               the
               utmost
               Perfection
               .
               Now
               the
               highest
               Perfections
               belonging
               unto
               Being
               ,
               we
               find
               to
               be
               these
               two
               :
               1.
               
               That
               it
               shall
               have
               an
               underivable
               and
               necessary
               Existence
               ,
               
                 always
                 be
              
               ,
               and
               never
               
                 cease
                 ,
                 die
                 ,
                 terminate
              
               or
               be
               extinct
               ;
               and
               ,
               2.
               
               That
               it
               be
               Great
               and
               Ample
               as
               to
               its
               Extent
               ,
               in
               opposition
               to
               Littleness
               or
               Scantyness
               ,
               and
               to
               being
               
                 Limited
                 ,
                 Circumscribed
                 ,
                 Bounded
              
               or
               Restrained
               by
               any
               Other
               Thing
               .
            
             
               And
               if
               we
               attribute
               these
               two
               Perfections
               to
               God
               ,
               thence
               will
               plainly
               Arise
               his
               Eternity
               ,
               and
               his
               Immensity
               or
               Omnipresence
               .
               For
               what
               cannot
               possibly
               
               cease
               to
               be
               ,
               but
               hath
               necessary
               Existence
               included
               in
               its
               Nature
               ,
               is
               Eternal
               .
               And
               what
               cannot
               be
               any
               way
               
                 Limited
                 ,
                 Circumscribed
              
               or
               Restrained
               ,
               must
               needs
               be
               Boundless
               and
               Immense
               ,
               and
               present
               every
               where
               .
               And
               I
               dare
               say
               ,
               that
               these
               Notions
               of
               God's
               Eternity
               and
               Immensity
               ,
               do
               find
               an
               easie
               admission
               into
               ,
               and
               are
               firmly
               rooted
               in
               all
               considerate
               and
               unprejudiced
               Minds
               ;
               and
               who
               are
               not
               debauched
               by
               Sceptical
               and
               Atheistical
               Metaphysicks
               .
               For
               't
               is
               impossible
               for
               any
               one
               that
               thinks
               at
               all
               ,
               to
               have
               a
               Notion
               of
               a
               Deity
               that
               can
               die
               ,
               or
               
                 cease
                 to
                 be
              
               ;
               or
               that
               is
               so
               confined
               and
               imprisoned
               in
               
                 any
                 one
                 part
                 of
                 Space
              
               ,
               that
               he
               can
               extend
               himself
               no
               farther
               :
               No!
               it
               must
               be
               an
               Epicurean
               Stupefaction
               of
               Soul
               ,
               indeed
               ,
               that
               can
               induce
               a
               Man
               to
               fancy
               a
               Mortal
               or
               a
               
                 Topical
                 God
              
               ;
               one
               that
               may
               be
               slain
               ,
               or
               
                 die
                 of
                 old
                 Age
              
               ,
               or
               be
               shackled
               and
               confined
               to
               any
               one
               part
               of
               the
               Universe
               ,
               exclusive
               of
               the
               rest
               .
               And
               tho'
               a
               Man
               cannot
               find
               perhaps
               that
               he
               hath
               an
               adequate
               Idea
               of
               Eternity
               ;
               yet
               that
               God
               must
               be
               without
               Beginning
               or
               End
               ,
               he
               will
               readily
               allow
               ,
               as
               soon
               as
               he
               considers
               the
               Thing
               ;
               for
               he
               will
               perceive
               that
               the
               First
               Cause
               of
               all
               Things
               could
               not
               be
               caused
               by
               any
               thing
               else
               ,
               but
               must
               be
               Self-existent
               ,
               and
               without
               Beginning
               :
               and
               if
               nothing
               could
               cause
               his
               Being
               ,
               nothing
               can
               take
               it
               away
               neither
               ,
               and
               consequently
               he
               must
               be
               Everlasting
               or
               Eternal
               .
               And
               of
               this
               Attribute
               the
               Heathens
               had
               a
               clear
               Idea
               and
               Belief
               ,
               giving
               God
               the
               Title
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               Swearing
               usually
               by
               the
               
                 Immortal
                 Gods.
                 Tully
              
               saith
               ,
               
                 Deum
                 nisi
                 Sempiternum
                 Intelligere
                 quî
                 possumus
                 ?
              
               How
               can
               we
               conceive
               the
               Deity
               any
               otherwise
               than
               to
               be
               an
               Eternal
               Being
               .
               And
               Aristotle
               in
               many
               places
               makes
               Eternity
               Essential
               to
               the
               Idea
               of
               God
               ;
               and
               particularly
               ,
               Lib.
               2.
               
                 de
                 Coelo
              
               .
               
               And
               so
               as
               to
               Immensity
               or
               Omnipresence
               ,
               tho'
               he
               ,
               indeed
               ,
               cannot
               tell
               the
               manner
               how
               a
               Spirit
               or
               
                 Immaterial
                 Substance
              
               permeates
               Matter
               ,
               or
               is
               present
               to
               every
               part
               of
               it
               ;
               yet
               he
               will
               conclude
               that
               the
               Deity
               must
               some
               how
               or
               other
               actually
               fill
               and
               
                 be
                 present
                 with
                 all
              
               things
               ;
               since
               't
               is
               impossible
               he
               should
               be
               excluded
               any
               where
               ,
               or
               be
               in
               any
               respect
               bounded
               or
               limited
               ;
               as
               't
               is
               also
               that
               he
               should
               act
               or
               operate
               where
               he
               is
               not
               .
               Nor
               would
               ,
               I
               believe
               ,
               any
               free
               and
               unprejudiced
               Mind
               have
               recourse
               either
               to
               the
               Notion
               of
               God's
               being
               
                 Universal
                 Matter
              
               or
               
                 Infinite
                 Space
              
               ,
               in
               order
               to
               solve
               His
               Immensity
               or
               Omnipresence
               .
               For
               the
               former
               ,
               he
               would
               see
               ,
               necessarily
               makes
               the
               Deity
               materially
               divisible
               ,
               into
               Parts
               actually
               separated
               from
               each
               other
               ;
               and
               to
               be
               part
               of
               him
               here
               ,
               and
               part
               there
               ;
               which
               he
               could
               not
               but
               think
               monstrously
               absurd
               and
               impossible
               :
               and
               the
               latter
               renders
               God
               nothing
               at
               all
               ,
               but
               
                 Imaginary
                 Room
                 ,
                 Vacuity
              
               or
               Space
               ,
               in
               which
               Bodies
               are
               capable
               of
               Moving
               up
               and
               down
               ,
               or
               to
               and
               fro
               ,
               without
               hindrance
               or
               impediment
               from
               any
               Medium
               .
               Which
               how
               it
               should
               ,
               any
               more
               than
               the
               former
               account
               for
               the
               Energetical
               Power
               ,
               Wisdom
               ,
               Justice
               and
               Goodness
               of
               the
               Divine
               Nature
               ,
               (
               the
               noblest
               Perfections
               he
               can
               have
               any
               Idea
               of
               )
               't
               would
               be
               as
               impossible
               for
               him
               to
               conceive
               ,
               as
               it
               is
               for
               the
               Assertors
               of
               it
               to
               prove
               .
               The
               ancient
               Heathens
               allowed
               this
               Attribute
               of
               Immensity
               to
               the
               Deity
               ,
               by
               common
               consent
               .
               Tully
               tells
               us
               ,
               That
               Pythagoras
               asserted
               ,
               
                 Deum
                 esse
                 animum
                 per
                 Naturam
                 Rerum
                 omnium
                 intentum
                 &
                 comeantem
                 ,
                 De
                 Nat.
                 Deorum
                 .
              
               And
               he
               cites
               it
               as
               the
               Opinion
               of
               
                 Thales
                 Milesius
                 ;
                 Deorum
                 omnia
                 esse
                 Plena
                 ,
              
               De
               Legib.
               lib.
               2.
               which
               Virgil
               also
               affirms
               expresly
               ,
               —
               
                 Jovis
                 omnia
                 plena
              
               .
               And
               again
               ,
               
               
                 Deum
                 namque
                 ire
                 per
                 omnes
                 Terras
                 tractusque
                 maris
                 ,
                 coelumque
                 profundum
                 ,
              
               Georg.
               lib.
               4.
               
               And
               Seneca
               tells
               us
               ,
               That
               God
               is
               
                 ubique
                 &
                 omnibus
                 proesto
              
               (a)
               .
               And
               in
               another
               place
               (b)
               ,
               
                 Quocunque
                 te
                 flexeris
                 ,
                 ibi
                 Deum
                 videbis
                 Occurrentem
                 tibi
                 ,
                 nihil
                 ab
                 illo
                 vacat
                 ,
                 Opus
                 suum
                 ipse
                 Implet
                 .
              
            
             
               2.
               
               If
               we
               consider
               Life
               ;
               Another
               Perfection
               which
               we
               find
               in
               our selves
               ,
               we
               must
               needs
               conclude
               that
               this
               is
               in
               the
               Deity
               too
               ,
               who
               is
               the
               great
               Author
               and
               Fountain
               of
               Life
               ,
               in
               the
               highest
               Degree
               and
               Proportion
               imaginable
               .
               Now
               the
               Perfection
               of
               Life
               seems
               to
               consist
               in
               Activity
               ,
               or
               an
               
                 Energetical
                 Power
              
               to
               Act
               ,
               or
               Operate
               ;
               in
               opposition
               to
               
                 Impotence
                 ,
                 Weakness
              
               ,
               or
               Inability
               .
               And
               this
               Perfection
               ,
               no
               one
               sure
               can
               possibly
               doubt
               to
               be
               in
               the
               Deity
               .
               For
               besides
               that
               't
               is
               impossible
               for
               us
               to
               conceive
               that
               Life
               and
               Activity
               in
               our selves
               can
               proceed
               from
               a
               Dead
               and
               Unactive
               Principle
               ;
               our
               Reason
               must
               needs
               reject
               the
               Notion
               of
               an
               Inanimate
               ,
               and
               Impotent
               Deity
               ,
               or
               of
               one
               that
               is
               any
               way
               defective
               in
               Power
               ,
               as
               soon
               as
               it
               can
               be
               proposed
               to
               it
               .
               Can
               we
               imagine
               that
               a
               Being
               from
               whom
               all
               Life
               ,
               Power
               and
               Energy
               is
               derived
               ,
               can
               be
               without
               it
               himself
               ?
               and
               that
               he
               who
               hath
               ,
               as
               Simplicius
               calls
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               whole
               entire
               or
               perfect
               Power
               ,
               that
               hath
               all
               the
               Power
               of
               Nature
               at
               His
               Command
               ,
               can
               be
               unable
               to
               perform
               whatever
               is
               possible
               to
               be
               done
               ?
               that
               is
               ,
               whatever
               is
               agreeable
               to
               ,
               and
               consistent
               with
               ,
               the
               other
               Attributes
               of
               the
               Divine
               Nature
               ?
               And
               if
               so
               ,
               must
               not
               then
               such
               a
               Being
               be
               own'd
               to
               be
               Almighty
               or
               Omnipotent
               ?
               From
               whence
               we
               see
               another
               great
               Attribute
               doth
               plainly
               arise
               .
               And
               of
               this
               Attribute
               of
               the
               Deity
               ,
               there
               was
               a
               plain
               and
               clear
               Notion
               all
               along
               among
               the
               Heathen
               
               Writers
               ;
               as
               appears
               from
               Homer
               in
               many
               places
               ,
               who
               speaking
               of
               God
               ,
               says
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               The
               same
               thing
               also
               we
               have
               in
               the
               Fragments
               of
               Linus
               ,
               long
               before
               Him.
               And
               in
               Callimachus
               also
               ,
               in
               express
               words
               .
               As
               also
               in
               Agatho
               ,
               an
               Ancient
               Greek
               Poet
               cited
               by
               Aristotle
               in
               his
               Ethicks
               .
               So
               in
               Virgil
               and
               Ovid
               ,
               you
               have
               frequently
               the
               Title
               of
               
                 Pater
                 Omnipotens
              
               given
               to
               the
               Deity
               .
               And
               this
               Attribute
               of
               Infinite
               Power
               in
               God
               ,
               Epicurus
               set
               himself
               with
               all
               his
               might
               to
               confute
               ;
               denying
               there
               was
               any
               such
               thing
               as
               Infinite
               Power
               at
               all
               ;
               that
               thereby
               (
               says
               Lucretius
               ,
               lib.
               1.
               )
               he
               might
               take
               away
               Religion
               too
               .
            
             
               And
               from
               hence
               also
               his
               Eternity
               might
               be
               naturally
               deduced
               .
               For
               we
               cannot
               conceive
               this
               Life
               or
               Activity
               ,
               this
               Almighty
               Power
               that
               is
               in
               God
               ,
               can
               ever
               cease
               ,
               decay
               or
               determine
               ,
               any
               more
               than
               it
               can
               have
               had
               a
               beginning
               ,
               and
               consequently
               such
               a
               Being
               must
               
                 necessarily
                 Exist
                 ,
                 be
                 Eternal
              
               ,
               or
               Endure
               and
               
                 Live
                 for
                 Ever
              
               .
            
             
               3.
               
               If
               we
               proceed
               a
               little
               higher
               ,
               and
               consider
               Sensibility
               which
               is
               another
               great
               Perfection
               that
               we
               find
               in
               our selves
               ,
               and
               some
               other
               Creatures
               ,
               we
               must
               needs
               Attribute
               This
               also
               ,
               and
               that
               in
               the
               highest
               degree
               ,
               to
               the
               Divine
               Nature
               .
               I
               take
               this
               now
               in
               the
               general
               ,
               for
               that
               Power
               or
               Faculty
               whereby
               any
               Being
               is
               capable
               of
               
                 taking
                 Pleasure
              
               or
               
                 feeling
                 Pain
              
               .
               And
               such
               a
               Sensibility
               ,
               or
               something
               Analogous
               to
               it
               ,
               we
               cannot
               but
               think
               God
               must
               have
               in
               the
               most
               exquisite
               Perfection
               ,
               since
               our
               Own
               ,
               as
               well
               as
               that
               of
               all
               other
               Creatures
               ,
               must
               be
               derived
               from
               Him.
               And
               tho'
               ,
               indeed
               ,
               we
               ought
               to
               think
               that
               the
               Infinite
               Perfection
               of
               his
               Nature
               secures
               him
               from
               all
               Possibility
               of
               feeling
               Pain
               ,
               (
               since
               nothing
               can
               contradict
               his
               Will
               ,
               run
               
               counter
               to
               his
               Desires
               ,
               or
               frustrate
               his
               Expectations
               )
               yet
               we
               have
               no
               reason
               to
               suppose
               the
               Deity
               insensible
               of
               Pleasure
               ;
               but
               may
               justly
               conclude
               from
               hence
               ,
               that
               he
               is
               always
               most
               perfectly
               happy
               .
               For
               he
               contains
               in
               Himself
               all
               Possible
               Good
               and
               Infinite
               Excellencies
               and
               Perfection
               ,
               and
               of
               this
               He
               is
               most
               exquisitely
               sensible
               ,
               and
               consequently
               must
               eternally
               be
               Pleased
               and
               delighted
               with
               himself
               in
               the
               Enjoyment
               of
               his
               own
               Infinite
               Fulness
               :
               And
               this
               Notion
               many
               of
               the
               Heathens
               had
               of
               God
               ,
               that
               he
               was
               a
               most
               Happy
               Being
               ;
               stiling
               Him
               frequently
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               4.
               
               But
               the
               Highest
               Perfection
               which
               we
               can
               discover
               in
               our selves
               ,
               and
               in
               any
               created
               Beings
               whatever
               ,
               is
               Reason
               .
               And
               this
               ,
               no
               doubt
               ,
               we
               ought
               also
               to
               attribute
               to
               God
               in
               the
               highest
               Degree
               and
               Perfection
               .
               Now
               the
               Perfection
               of
               Reason
               seems
               to
               consist
               in
               these
               two
               Things
               :
            
             
               1.
               
               In
               Knowledge
               and
               Wisdom
               in
               the
               Understanding
               Faculty
               .
               And
               ,
            
             
               2.
               
               In
               Rectitude
               or
               Righteousness
               in
               the
               Will.
               
            
             
               All
               which
               we
               cannot
               but
               suppose
               the
               Divine
               Nature
               to
               be
               perfectly
               endowed
               with
               .
               And
               first
               as
               to
               Knowledge
               and
               Wisdom
               ;
               The
               former
               of
               which
               ,
               implies
               an
               Understanding
               of
               things
               as
               they
               are
               in
               themselves
               ,
               according
               to
               their
               true
               Natures
               and
               Properties
               :
               And
               the
               latter
               ,
               a
               considering
               of
               them
               as
               to
               their
               Relations
               to
               ,
               and
               Dependances
               upon
               one
               another
               ;
               or
               in
               other
               words
               ,
               according
               as
               they
               are
               fit
               or
               qualified
               to
               be
               Ends
               or
               Means
               .
            
             
               And
               these
               must
               certainly
               be
               in
               God
               ,
               for
               the
               same
               reason
               that
               we
               have
               found
               in
               Him
               the
               other
               Perfections
               above-mentioned
               .
               To
               the
               Deity
               therefore
               ,
               
               from
               this
               Consideration
               ,
               we
               ought
               to
               Attribute
               Omniscience
               ,
               and
               Infinite
               ,
               or
               
                 most
                 perfect
                 Wisdom
              
               ;
               for
               no
               doubt
               we
               ought
               to
               conclude
               ,
               That
               the
               Deity
               both
               
                 knows
                 every
                 thing
                 according
                 to
                 its
                 Nature
                 ,
              
               and
               also
               
                 understands
                 its
                 Usefulness
                 and
                 Subservience
                 to
                 any
                 End
                 ,
                 Design
              
               or
               Purpose
               whatsoever
               .
               And
               therefore
               it
               was
               as
               stupidly
               or
               impiously
               said
               by
               Mr.
               Hobbs
               ,
               That
               there
               can
               be
               
                 no
                 such
                 thing
                 as
                 Knowledge
                 in
                 God
                 ,
              
               and
               
                 that
                 he
                 can
                 have
                 no
                 Ends.
              
               For
               I
               cannot
               imagine
               there
               can
               one
               so
               grossly
               Ignorant
               and
               Foolish
               be
               found
               among
               Mankind
               ,
               who
               doth
               really
               believe
               there
               can
               be
               an
               ignorant
               or
               a
               
                 foolish
                 God
              
               ;
               and
               who
               would
               not
               abhor
               such
               a
               Position
               as
               monstrously
               absurd
               and
               impossible
               .
               A
               Man
               must
               be
               a
               long
               while
               conversant
               with
               
                 Atheistical
                 and
                 Sceptical
                 Philosophy
              
               ,
               before
               he
               can
               grow
               so
               dull
               as
               not
               to
               perceive
               the
               force
               and
               Power
               of
               the
               Psalmists
               Logick
               and
               reasoning
               in
               Psal.
               94.
               v.
               8
               ,
               9
               ,
               &c.
               and
               he
               must
               be
               very
               
                 Studiously
                 brutish
              
               and
               
                 Learnedly
                 foolish
              
               ,
               before
               he
               can
               think
               
                 that
                 he
                 that
                 planted
                 the
                 Ear
                 ,
                 should
                 not
                 be
                 able
                 to
                 hear
                 himself
                 ;
                 and
                 that
                 he
                 that
                 formed
                 the
                 Eye
                 should
                 not
                 see
                 ;
                 and
                 that
                 he
                 that
                 gave
                 and
                 taught
                 all
                 Knowledge
                 to
                 Men
                 should
                 have
                 none
                 himself
                 .
              
            
             
               The
               mighty
               Reason
               that
               Mr.
               Hobbs
               is
               pleased
               to
               give
               ,
               
                 Why
                 there
                 can
                 be
                 no
                 Understanding
                 in
                 God
                 is
                 ,
                 because
                 that
                 Faculty
                 being
                 in
                 us
                 nothing
                 but
                 a
                 Tumult
                 of
                 Mind
                 ,
                 raised
                 by
                 External
                 Things
                 that
                 press
                 the
                 Organical
                 Parts
                 of
                 our
                 Bodies
              
               (a)
               ,
               there
               can
               be
               
                 no
                 such
                 thing
                 in
                 God.
              
               And
               in
               other
               places
               ,
               he
               sagaciously
               determines
               ,
               
                 that
                 't
                 is
                 impossible
                 to
                 hear
                 without
                 Ears
                 ,
                 to
                 see
                 without
                 Eyes
                 ,
                 and
                 to
                 Understand
                 without
                 Brains
                 ,
                 none
                 of
                 which
                 God
                 hath
              
               ;
               and
               therefore
               must
               be
               Ignorant
               and
               Stupid
               .
               But
               ,
               methinks
               ,
               't
               is
               very
               hardly
               
               done
               of
               Him
               ,
               to
               determine
               the
               Deity
               to
               be
               Corporeal
               ▪
               and
               yet
               to
               assign
               Him
               none
               of
               these
               Material
               Organs
               in
               order
               to
               make
               him
               an
               
                 Intelligent
                 Being
              
               .
               Why
               should
               not
               the
               same
               Matter
               which
               is
               able
               to
               form
               the
               Mechanick
               Understanding
               of
               so
               great
               a
               Philosopher
               ,
               be
               capable
               of
               being
               modified
               as
               Intelligently
               in
               the
               Divine
               Nature
               ?
               Must
               the
               Deity
               have
               the
               worst
               and
               most
               stupid
               Body
               of
               All
               others
               ?
               Into
               what
               abominable
               Absurdities
               will
               such
               Principles
               as
               these
               lead
               a
               Man
               !
               or
               rather
               into
               what
               abominable
               Impieties
               and
               Blasphemies
               will
               Vice
               and
               Pride
               hurry
               him
               !
               He
               doth
               
                 not
                 only
                 think
                 wickedly
                 that
                 the
                 Deity
                 is
                 such
                 an
                 one
                 as
                 himself
                 ,
              
               but
               infinitely
               worse
               ;
               
                 a
                 Corporeal
                 Being
                 that
                 hath
                 less
                 and
                 fewer
                 Perfections
                 than
                 a
                 Corporeal
                 Man
                 !
              
               But
               I
               must
               not
               dwell
               on
               shewing
               the
               Design
               of
               this
               Writer
               ,
               having
               sufficiently
               done
               it
               already
               .
               I
               shall
               only
               now
               add
               ,
               that
               I
               think
               I
               have
               already
               proved
               that
               Matter
               alone
               cannot
               think
               ,
               know
               ,
               nor
               understand
               ;
               and
               therefore
               it
               is
               not
               Mens
               Brains
               ,
               but
               their
               Soul
               that
               hath
               this
               Intelligent
               Power
               ;
               and
               no
               doubt
               an
               
                 Infinite
                 and
                 Immaterial
                 Mind
              
               ,
               needs
               not
               any
               
                 Material
                 Organs
              
               to
               convey
               Knowledge
               to
               him
               ,
               in
               whom
               all
               the
               Treasures
               of
               Wisdom
               and
               Knowledge
               do
               Inhabit
               ,
               and
               from
               whom
               they
               are
               all
               derived
               and
               do
               proceed
               .
            
             
               And
               there
               was
               ,
               Anciently
               amongst
               the
               Heathens
               ,
               a
               clear
               belief
               of
               the
               Infinite
               Knowledge
               and
               Wisdom
               of
               God.
               Tully
               tells
               us
               ,
               that
               Thales
               used
               commonly
               to
               say
               ,
               
                 Deos
                 omnia
                 cernere
              
               ,
               the
               Gods
               behold
               or
               know
               all
               things
               .
               And
               Seneca
               saith
               ,
               
                 Deo
                 nihil
                 Clausum
                 est
                 ;
                 interest
                 Animis
                 nostris
                 ,
                 &
                 mediis
                 cogitationibus
                 intervenit
                 .
              
               And
               as
               to
               the
               Wisdom
               of
               God
               ,
               Tully
               deduces
               it
               after
               the
               same
               manner
               as
               we
               now
               have
               done
               ,
               by
               
               attributing
               the
               Excellencies
               of
               the
               Creature
               to
               the
               Deity
               in
               the
               Highest
               Perfection
               .
               
                 Sapiens
                 est
                 Homo
              
               ,
               saith
               he
               ,
               
                 &
                 propterea
                 Deus
              
               ;
               Man
               hath
               Wisdom
               ,
               and
               therefore
               God
               ,
               from
               whom
               the
               Wisdom
               in
               Man
               is
               derived
               ,
               must
               needs
               have
               it
               himself
               .
               But
               again
               ,
               As
               we
               must
               attribute
               to
               God
               Infinite
               Knowledge
               and
               Wisdom
               ;
               so
               we
               must
               
                 Rectitude
                 of
                 Will
              
               or
               
                 Perfect
                 Righteousness
              
               too
               .
               And
               since
               the
               Rectitude
               of
               the
               Will
               consists
               in
               an
               exact
               Conformity
               of
               it
               and
               all
               its
               Affections
               to
               the
               Impartial
               Rule
               of
               Right
               Reason
               ;
               we
               cannot
               but
               suppose
               also
               ,
               that
               the
               Will
               of
               God
               is
               in
               a
               most
               exquisite
               Conformity
               to
               the
               Dictates
               of
               his
               Unerring
               Reason
               ;
               and
               that
               the
               Deity
               doth
               in
               every
               respect
               act
               exactly
               agreeable
               thereunto
               .
               And
               by
               this
               means
               we
               shall
               find
               that
               God
               must
               be
               Just
               and
               Righteous
               in
               all
               his
               Proceedings
               ,
               
                 and
                 that
                 he
                 always
                 executeth
                 Justice
                 and
                 Righteousness
                 in
                 the
                 Earth
                 ,
                 and
                 delights
                 in
                 these
                 things
                 .
              
               Our
               Adversaries
               ,
               indeed
               ,
               do
               assert
               ,
               That
               there
               is
               no
               such
               thing
               
                 as
                 any
                 distinction
                 between
                 Good
                 and
                 Evil
                 ,
                 Just
                 and
                 Vnjust
                 ,
                 that
                 can
                 be
                 taken
                 from
                 any
                 common
                 Rule
                 ,
                 or
                 from
                 the
                 Objects
                 themselves
                 ;
                 but
                 only
                 with
                 Relation
                 to
                 the
                 Person
                 that
                 useth
                 them
                 ;
                 who
                 calls
                 that
                 Good
                 which
                 he
                 loves
                 ,
                 and
                 that
                 Evil
                 which
                 he
                 hates
              
               (a)
               .
               That
               
                 God
                 doth
                 every
                 thing
                 by
                 his
                 Irresisistible
                 Power
              
               ;
               and
               that
               in
               
                 that
                 is
                 founded
                 our
                 Obedience
                 to
                 Him
                 ,
                 and
                 not
                 in
                 any
                 Principle
                 of
                 Gratitude
                 to
                 him
              
               (b)
               
                 for
                 Benefits
                 which
                 we
                 have
                 received
                 from
                 him
                 .
              
               That
               
                 Justice
                 is
                 founded
                 in
                 Power
                 ,
                 and
                 that
                 whatever
                 is
                 Enacted
                 by
                 a
                 Soveraign
                 Power
                 can't
                 be
                 Unjust
                 .
              
               The
               Groundlessness
               of
               which
               Impious
               and
               Dangerous
               Notions
               ,
               I
               shall
               fully
               shew
               in
               a
               subsequent
               Discourse
               ;
               and
               therefore
               shall
               only
               now
               observe
               ,
               that
               this
               Way
               of
               depriving
               the
               Deity
               of
               these
               most
               excellent
               
               and
               lovely
               Attributes
               of
               Justice
               and
               Goodness
               ,
               and
               making
               Him
               to
               Act
               only
               according
               to
               the
               Arbitrary
               Dictates
               of
               Irresistible
               Power
               ,
               gives
               us
               the
               Notion
               of
               a
               Devil
               instead
               of
               a
               Deity
               ,
               of
               an
               absolute
               Tyrant
               ,
               instead
               of
               a
               righteous
               Governour
               of
               the
               World
               ;
               and
               is
               directly
               contrary
               to
               the
               Sober
               and
               Considerate
               Sentiments
               of
               all
               Mankind
               *
               ,
               in
               whose
               Minds
               a
               plain
               Distinction
               between
               Good
               and
               Evil
               is
               founded
               ,
               and
               who
               can
               never
               be
               brought
               without
               doing
               great
               violence
               to
               themselves
               ,
               to
               assert
               that
               the
               Deity
               is
               not
               guided
               in
               all
               things
               by
               the
               Eternal
               Rules
               of
               Truth
               and
               Justice
               ,
               and
               
                 that
                 the
                 Judge
                 of
                 all
                 the
                 Earth
                 should
                 not
                 do
                 right
                 .
              
               They
               see
               the
               comliness
               and
               loveliness
               that
               there
               is
               in
               good
               and
               just
               Actions
               among
               Men
               ;
               and
               therefore
               cannot
               suppose
               that
               an
               Infinite
               and
               Almighty
               Being
               can
               do
               any
               thing
               contrary
               to
               them
               ;
               they
               are
               sensible
               that
               Deviations
               from
               those
               Rules
               proceed
               only
               from
               the
               Defects
               and
               Imperfections
               that
               are
               in
               our
               Natures
               ;
               but
               that
               God
               ,
               who
               is
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               who
               
                 possesseth
                 and
                 sustaineth
                 all
                 things
              
               ,
               cannot
               make
               use
               of
               any
               indirect
               Means
               to
               procure
               himself
               Happiness
               ,
               or
               to
               stave
               off
               Misery
               ;
               since
               the
               Perfection
               of
               his
               Nature
               gives
               him
               all
               the
               one
               ,
               and
               secures
               him
               from
               all
               the
               other
               .
               And
               they
               which
               certainly
               never
               believe
               that
               God
               will
               do
               any
               Action
               ,
               that
               they
               do
               not
               think
               suitable
               to
               be
               
               done
               by
               a
               good
               and
               just
               Man
               ;
               But
               will
               on
               just
               Grounds
               conclude
               ,
               That
               whatever
               Excellence
               or
               Perfections
               they
               can
               any
               way
               discover
               to
               be
               in
               a
               Good
               Man
               ,
               must
               needs
               be
               in
               the
               highest
               Proportion
               in
               God
               ,
               and
               consequently
               that
               the
               Deity
               must
               be
               most
               
                 Righteous
                 ,
                 Just
                 and
                 Good
                 ,
                 and
                 most
                 Kind
                 ,
                 Merciful
                 and
                 Gracious
                 in
                 all
                 his
                 Dealings
                 with
                 his
                 Creatures
                 .
              
            
             
               And
               thus
               we
               see
               how
               by
               considering
               the
               Excellencies
               and
               Perfections
               which
               we
               find
               in
               our selves
               ,
               and
               attributing
               them
               in
               the
               Highest
               Proportion
               to
               that
               Supream
               Being
               the
               Deity
               ,
               from
               whence
               they
               must
               all
               be
               derived
               ;
               we
               may
               attain
               to
               a
               good
               and
               clear
               Knowledge
               of
               the
               Properties
               and
               Attributes
               of
               the
               Divine
               Nature
               :
               We
               may
               find
               them
               to
               be
               such
               as
               are
               agreeable
               to
               the
               plainest
               Reason
               and
               to
               Philosophical
               Truth
               :
               and
               consequently
               conclude
               ,
               that
               they
               can
               have
               no
               such
               weak
               and
               precarious
               Foundation
               as
               the
               
                 Order
                 of
                 the
                 Civil
                 Power
              
               ,
               and
               the
               Will
               of
               the
               
                 Supream
                 Magistrate
              
               .
            
             
               And
               were
               it
               now
               my
               Business
               ,
               't
               were
               very
               easie
               from
               hence
               to
               shew
               also
               the
               
                 True
                 Foundation
                 of
                 Religious
                 Worship
              
               ;
               that
               it
               doth
               depend
               on
               the
               Right
               Apprehensions
               and
               Notions
               that
               we
               have
               of
               the
               Attributes
               of
               God
               ;
               and
               that
               our
               Obedience
               to
               Him
               ,
               is
               founded
               in
               our
               Gratitude
               to
               him
               for
               the
               Benefits
               which
               we
               receive
               from
               Him
               ,
               and
               consequently
               is
               
                 our
                 Reasonable
                 Service
              
               .
               But
               the
               Proof
               of
               this
               will
               be
               more
               proper
               in
               another
               Place
               .
            
             
               FINIS
               .
            
          
        
      
       
         
           
             
             
             
               A
               REFUTATION
               of
               the
               Objections
               Against
               MORAL
               GOOD
               and
               EVIL
               .
            
             
               IN
               A
               SERMON
               Preach'd
               at
               the
               CATHEDRAL-CHURCH
               of
               St.
               
                 Paul
                 ,
                 October
              
               the
               Third
               ,
               1698.
               
            
             
               BEING
               The
               Seventh
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               
                 in
                 St.
              
               Paul's
               Church-Yard
               ,
               1698.
               
            
          
        
         
           
             
             
             
               
                 
                   JEREM.
                   ix
                   .
                   24
                   .
                
                 
                   Let
                   him
                   that
                   glorieth
                   ,
                   glory
                   in
                   this
                   ,
                   that
                   he
                   understandeth
                   and
                   knoweth
                   me
                   ,
                   that
                   I
                   am
                   the
                   Lord
                   ,
                   who
                   exercise
                   loving
                   kindness
                   ,
                   judgment
                   and
                   righteousness
                   in
                   the
                   earth
                   :
                   for
                   in
                   these
                   things
                   do
                   I
                   delight
                   ,
                   saith
                   the
                   Lord.
                   
                
              
            
             
               IN
               these
               Words
               ,
               as
               I
               have
               already
               shewed
               ,
               there
               are
               these
               two
               Things
               considerable
               :
               
                 
                   I.
                   A
                   Supposition
                   that
                   God
                   is
                   capable
                   of
                   being
                   known
                   to
                   us
                   by
                   his
                   Attributes
                   .
                
                 
                   II.
                   An
                   Account
                   of
                   some
                   of
                   those
                   Attributes
                   which
                   he
                   exerciseth
                   in
                   the
                   Earth
                   ,
                   and
                   in
                   which
                   he
                   delights
                   .
                
              
            
             
               On
               the
               former
               of
               these
               ,
               I
               did
               ,
               in
               my
               last
               Discourse
               endeavour
               to
               remove
               the
               Objections
               against
               the
               Attributes
               of
               God
               in
               general
               ,
               and
               to
               shew
               that
               they
               are
               plainly
               discoverable
               by
               Reason
               ,
               and
               agreeable
               to
               Philosophical
               Truth
               .
               As
               to
               the
               Second
               ,
            
             
               The
               Attributes
               of
               God
               mentioned
               here
               by
               the
               Prophet
               ,
               and
               which
               he
               is
               said
               to
               delight
               to
               exercise
               in
               the
               Earth
               .
            
             
               I
               think
               it
               not
               necessary
               to
               discourse
               particularly
               of
               them
               ,
               having
               in
               my
               last
               Sermon
               shewn
               how
               They
               ,
               as
               well
               as
               all
               other
               Excellencies
               and
               Perfections
               which
               we
               can
               discover
               in
               the
               Creatures
               ,
               must
               of
               necessity
               be
               in
               the
               Divine
               Nature
               in
               the
               greatest
               Perfection
               ;
               
               because
               they
               are
               all
               derived
               from
               Him.
               But
               that
               which
               I
               judge
               will
               be
               more
               proper
               to
               be
               done
               now
               ,
               as
               being
               agreeable
               to
               my
               Design
               of
               Answering
               the
               Atheistical
               Objections
               in
               their
               Natural
               Order
               ,
               will
               be
               from
               hence
               to
               Remove
               two
               Great
               Barrs
               to
               the
               true
               Knowledge
               of
               God
               and
               of
               his
               Attributes
               ,
               which
               Sceptical
               and
               Unbelieving
               Men
               have
               here
               placed
               in
               the
               Way
               .
               For
               indeed
               ,
               till
               this
               be
               done
               ,
               no
               true
               Notion
               of
               God
               or
               of
               his
               Perfections
               can
               be
               established
               in
               Mens
               Minds
               ;
               nor
               any
               Ground
               fixt
               whereon
               to
               build
               a
               Rational
               Belief
               of
               Natural
               or
               Revealed
               Religion
               ,
               or
               any
               kind
               of
               Worship
               of
               the
               Supream
               and
               Almighty
               Being
               .
               And
               these
               Two
               great
               Objections
               of
               our
               Adversaries
               are
               ,
            
             
               1.
               
               That
               there
               is
               in
               reality
               no
               such
               thing
               as
               Moral
               Good
               and
               Evil
               ;
               but
               that
               all
               Actions
               are
               in
               their
               own
               Nature
               indifferent
               .
            
             
               2.
               
               That
               all
               things
               are
               determined
               by
               Absolute
               Fatality
               :
               And
               that
               God
               himself
               ,
               and
               all
               Creatures
               whatsoever
               ,
               are
               Necessary
               Agents
               ,
               without
               having
               any
               Power
               of
               Choice
               ,
               or
               any
               real
               Liberty
               in
               their
               Nature
               at
               all
               .
            
             
               These
               are
               two
               of
               the
               strongest
               Holds
               of
               Atheism
               and
               Infidelity
               ,
               which
               't
               is
               therefore
               absolutely
               necessary
               to
               batter
               down
               and
               demolish
               :
               And
               these
               do
               in
               some
               sense
               communicate
               with
               and
               run
               into
               one
               another
               ;
               and
               indeed
               the
               former
               plainly
               follows
               from
               the
               latter
               .
               But
               however
               ,
               they
               being
               very
               frequently
               made
               use
               of
               distinctly
               by
               the
               Opposers
               of
               Religion
               ,
               and
               the
               former
               being
               maintained
               by
               some
               Persons
               whom
               I
               cannot
               find
               do
               hold
               the
               latter
               ;
               I
               shall
               endeavour
               to
               Refute
               them
               severally
               .
               Beginning
               with
               that
               which
               I
               have
               first
               proposed
               ;
               viz.
               
            
             
             
               That
               there
               is
               in
               reality
               no
               such
               things
               as
               Moral
               Good
               and
               Evil
               ,
               but
               that
               all
               Actions
               are
               in
               their
               own
               Nature
               purely
               Indifferent
               .
            
             
               And
               this
               Position
               our
               Adversaries
               are
               very
               express
               in
               maintaining
               ,
               as
               will
               sufficiently
               appear
               by
               their
               own
               Words
               .
            
             
               
                 The
                 Virtues
                 that
                 Men
                 extoll
                 so
                 highly
                 ,
              
               saith
               Mr.
               Blount
               (a)
               ,
               
                 are
                 not
                 of
                 equal
                 weight
                 and
                 value
                 in
                 the
                 Balance
                 of
                 Nature
                 ;
                 but
                 that
                 it
                 may
                 fare
                 with
                 them
                 ,
                 as
                 with
                 Coin
                 made
                 of
                 Copper
                 or
                 Leather
                 :
                 which
                 tho'
                 it
                 may
                 go
                 at
                 a
                 high
                 Rate
                 in
                 one
                 Country
                 by
                 Proclamation
                 ;
                 yet
                 will
                 it
                 not
                 do
                 so
                 in
                 another
                 ,
                 for
                 want
                 of
                 Intrinsick
                 Value
                 .
              
               'T
               is
               plain
               enough
               what
               he
               means
               by
               this
               ;
               but
               how
               this
               Assertion
               will
               agree
               with
               his
               allowing
               some
               things
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               (b)
               ,
               Good
               and
               Just
               in
               their
               own
               Nature
               ,
               as
               he
               doth
               in
               his
               Account
               of
               the
               Deists
               Religion
               ,
               let
               the
               Admirers
               of
               
                 those
                 Contradictory
                 Oracles
                 of
                 Reason
              
               ,
               consider
               .
               But
               ,
               indeed
               ,
               't
               is
               no
               new
               or
               uncommon
               thing
               with
               these
               kind
               of
               Men
               to
               make
               Contradictory
               Propositions
               subservient
               to
               their
               Purposes
               :
               as
               they
               often
               do
               in
               this
               very
               Case
               .
               For
               when
               you
               upbraid
               them
               with
               a
               Disbelief
               of
               Revelation
               ,
               they
               will
               say
               ,
               that
               't
               is
               enough
               for
               any
               Man
               to
               live
               up
               to
               the
               Principles
               of
               Natural
               Religion
               ,
               and
               
                 to
                 adhere
                 inviolably
                 to
                 all
                 things
                 ,
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               for
               those
               are
               things
               that
               are
               Obligatory
               on
               all
               Mankind
               ,
               and
               not
               like
               Revealed
               Truths
               ,
               mere
               Political
               and
               Topical
               Institutions
               .
               Whereas
               at
               another
               time
               ,
               if
               you
               tell
               them
               of
               some
               gross
               Immoralities
               that
               they
               are
               Guilty
               of
               ,
               and
               which
               are
               plainly
               contrary
               to
               Reason
               ,
               and
               to
               the
               clearest
               Light
               of
               Nature
               ;
               Then
               they
               will
               answer
               you
               ,
               That
               Good
               and
               Evil
               are
               only
               
                 Thetical
                 things
              
               ;
               which
               receive
               their
               very
               Essence
               from
               Human
               Laws
               or
               Customs
               
               only
               ,
               but
               that
               by
               Nature
               nothing
               is
               either
               Good
               or
               Bad
               ;
               and
               that
               all
               Actions
               are
               alike
               and
               Indifferent
               ;
               so
               hard
               is
               it
               ,
               as
               an
               Excellent
               Person
               observes
               (a)
               ,
               
                 to
                 contradict
                 Truth
                 and
                 Nature
                 ,
                 without
                 contradicting
                 ones
                 self
                 .
              
               But
               to
               go
               on
               ,
            
             
               Spinoza
               takes
               care
               to
               deliver
               himself
               very
               plainly
               ,
               as
               to
               this
               Matter
               .
               
                 Bonum
                 &
                 Malum
                 nihil
                 Positivum
                 in
                 Rebus
                 sc.
                 in
                 se
                 consideratis
                 indicant
              
               (b)
               .
               And
               in
               another
               Place
               ,
               he
               tells
               us
               ,
               
                 Postquam
                 homines
                 sibi
                 persuaserunt
                 ,
                 omnia
                 quae
                 fiunt
                 ,
                 propter
                 ipsos
                 fieri
                 ,
                 id
                 in
                 unaquàque
                 re
                 praecipuum
                 judicare
                 debuerunt
                 ,
                 quod
                 ipsis
                 ,
                 utilissimum
                 ;
                 &
                 illa
                 omnia
                 praestantissima
                 aestimare
                 ,
                 à
                 quibus
                 optimè
                 afficiebantur
                 .
                 Unde
                 has
                 formare
                 debuerunt
                 Notiones
                 ,
                 quibus
                 Rerum
                 naturas
                 explicarunt
                 ,
              
               sc.
               Bonum
               &
               Malum
               ,
               
                 Ordinem
                 &
                 Confusionem
                 ,
                 &c.
              
               (c)
               .
               And
               the
               same
               thing
               also
               he
               asserts
               in
               many
               other
               places
               .
            
             
               Mr.
               Hobbs
               also
               expresly
               maintains
               ,
               That
               
                 there
                 is
                 nothing
                 simply
                 nor
                 absolutely
                 Good
                 or
                 Evil
                 ,
                 nor
                 any
                 common
                 Rule
                 about
                 them
                 to
                 be
                 taken
                 from
                 the
                 Objects
                 themselves
                 ,
                 but
                 only
                 from
                 the
                 Person
                 ;
                 who
                 calleth
                 that
                 Good
                 which
                 he
                 likes
                 or
                 desires
                 ,
                 and
                 that
                 Evil
                 which
                 he
                 hates
                 ,
              
               &c.
               
               (d)
               Nothing
               ,
               saith
               he
               ,
               
                 is
                 in
                 its
                 own
                 Nature
                 Just
                 or
                 Vnjust
                 ,
                 because
                 naturally
                 there
                 is
                 no
                 Property
                 ,
                 but
                 every
                 one
                 hath
                 a
                 Right
                 to
                 every
                 thing
              
               (e)
               ;
               And
               therefore
               he
               defines
               
                 Justice
                 to
                 be
                 only
                 keeping
                 of
                 a
                 Covenant
              
               (f)
               .
               And
               in
               another
               place
               he
               tells
               us
               ,
               
                 That
                 Good
                 and
                 Evil
                 are
                 only
                 Names
                 that
                 signifie
                 our
                 Appetites
                 and
                 Aversions
                 ;
                 which
                 in
                 different
                 Tempers
                 ,
                 Customs
                 and
                 Doctrines
                 of
                 Men
                 are
                 different
              
               (g)
               .
               The
               same
               thing
               he
               asserteth
               also
               in
               many
               other
               places
               of
               his
               Writings
               (h)
               .
               And
               this
               Doctrine
               the
               Translator
               of
               Philostratus
               is
               so
               fond
               of
               ,
               that
               ,
               tho'
               he
               be
               sometimes
               very
               desirous
               of
               being
               thought
               an
               Original
               ,
               
               yet
               he
               Transcribes
               this
               entirely
               from
               Mr.
               Hobbs
               (a)
               ;
               as
               indeed
               Mr.
               Hobbs
               ,
               according
               to
               his
               usual
               way
               ,
               had
               before
               ,
               in
               a
               great
               measure
               done
               from
               
                 Sextus
                 Empiricus
              
               ;
               who
               in
               very
               many
               places
               declares
               that
               it
               was
               the
               Opinion
               of
               the
               Scepticks
               ,
               
                 that
                 there
                 was
                 nothing
                 Good
                 or
                 Evil
                 in
                 it self
              
               (b)
               .
               And
               he
               endeavours
               to
               prove
               this
               Point
               ,
               by
               the
               very
               same
               Arguments
               which
               the
               Modern
               Assertors
               of
               this
               Opinion
               ,
               do
               make
               use
               of
               (c)
               .
            
             
               And
               tho'
               Mr.
               Hobbs
               boast
               much
               of
               his
               Notions
               about
               these
               things
               to
               be
               new
               ,
               and
               originally
               his
               own
               ;
               yet
               't
               is
               plain
               ,
               that
               it
               was
               the
               Old
               Atheistick
               Doctrine
               long
               before
               
               Plato's
               Time.
               For
               he
               tells
               us
               ,
               Lib.
               2.
               
               
                 De
                 Rep.
              
               p.
               358.
               
               That
               there
               were
               a
               sort
               of
               Men
               who
               maintained
               ,
               That
               by
               Nature
               Men
               have
               a
               boundless
               Liberty
               to
               act
               as
               they
               please
               ,
               and
               that
               in
               such
               a
               state
               ,
               to
               do
               that
               to
               another
               which
               is
               now
               called
               an
               Injury
               ,
               or
               a
               piece
               of
               Injustice
               ,
               would
               be
               Good
               ;
               tho'
               to
               receive
               it
               from
               another
               would
               be
               Evil
               :
               And
               that
               Men
               did
               live
               a
               good
               while
               at
               this
               rate
               ,
               but
               in
               Time
               finding
               the
               Inconveniencies
               of
               it
               ,
               they
               did
               agree
               upon
               Laws
               ,
               in
               order
               to
               live
               peaceably
               and
               quietly
               with
               one
               another
               .
               And
               then
               that
               which
               was
               enacted
               by
               these
               Laws
               ,
               was
               called
               Just
               ,
               and
               Lawful
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               This
               is
               the
               Principle
               we
               see
               of
               those
               Atheistical
               Men
               :
               which
               tho'
               some
               of
               them
               do
               now
               and
               then
               take
               Care
               to
               conceal
               ,
               or
               to
               express
               a
               little
               cautiously
               ,
               yet
               they
               understand
               one
               another
               well
               enough
               :
               and
               so
               indeed
               may
               any
               one
               do
               them
               ,
               that
               thinks
               it
               worth
               his
               while
               to
               consider
               seriously
               of
               ,
               and
               to
               search
               into
               the
               Bottom
               of
               the
               Matter
               .
               And
               this
               is
               truly
               one
               of
               the
               Great
               Depths
               of
               Atheism
               and
               Infidelity
               :
               'T
               is
               a
               Principle
               that
               when
               once
               thoroughly
               understood
               and
               
               imbibed
               ,
               confirms
               a
               Man
               in
               the
               Disbelief
               of
               all
               manner
               of
               Religious
               Obligation
               .
               For
               he
               that
               hath
               once
               swallowed
               down
               this
               abominable
               Tenet
               ,
               will
               ,
               as
               some
               of
               the
               lately
               mentioned
               Writers
               discover
               themselves
               to
               do
               ,
               believe
               nothing
               of
               the
               Deity
               ,
               but
               that
               he
               is
               
                 Almighty
                 and
                 Arbitrary
                 Power
              
               ,
               or
               a
               
                 Blind
                 fatal
                 and
                 Necessary
                 Agent
              
               :
               Either
               a
               Being
               that
               makes
               his
               Will
               his
               Law
               ,
               and
               who
               is
               not
               guided
               in
               his
               Actions
               or
               Dispensations
               ,
               by
               the
               Dictates
               of
               Reason
               nor
               by
               any
               Rules
               of
               Justice
               and
               Goodness
               :
               or
               else
               one
               that
               properly
               speaking
               ,
               hath
               
                 no
                 Ends
                 nor
                 Designs
              
               at
               all
               (a)
               ;
               but
               is
               
                 without
                 any
                 Understanding
              
               (b)
               ,
               
                 Freedom
                 of
                 Will
                 ,
                 Choice
              
               or
               Wisdom
               ;
               one
               who
               cannot
               possibly
               help
               doing
               as
               he
               doth
               ,
               but
               is
               impelled
               in
               every
               thing
               by
               absolute
               Necessity
               .
               So
               that
               there
               being
               (
               as
               according
               to
               these
               Principles
               there
               cannot
               be
               )
               no
               Goodness
               in
               the
               Deity
               ,
               there
               can
               be
               none
               any
               where
               :
               But
               all
               Actions
               ,
               antecedent
               to
               Human
               Laws
               ,
               will
               be
               Indifferent
               .
               And
               the
               Obligation
               that
               Men
               are
               under
               to
               Human
               Laws
               being
               only
               ,
               as
               Hobbs
               saith
               ,
               from
               Fear
               of
               Punishment
               ;
               no
               doubt
               a
               Man
               of
               this
               wicked
               Perswasion
               will
               stick
               at
               the
               Perpetration
               of
               no
               Villany
               nor
               Immorality
               ,
               that
               will
               any
               way
               advantage
               himself
               ,
               and
               which
               he
               can
               commit
               secretly
               and
               securely
               ;
               but
               will
               pursue
               his
               own
               Private
               Benefit
               and
               Interest
               (
               the
               only
               Good
               he
               understands
               ,
               and
               thinks
               himself
               obliged
               to
               mind
               )
               by
               all
               possible
               Means
               and
               Endeavours
               .
            
             
               This
               therefore
               being
               the
               Case
               before
               us
               ,
               it
               will
               very
               much
               concern
               us
               to
               Return
               a
               fair
               Answer
               to
               ,
               and
               fully
               to
               Refute
               this
               Dangerous
               Objection
               against
               all
               Religion
               ,
               and
               indeed
               against
               the
               Good
               and
               Welfare
               of
               all
               Governments
               ,
               and
               all
               Civil
               Societies
               :
               and
               which
               I
               wish
               we
               had
               not
               so
               much
               reason
               to
               believe
               ,
               is
               fixt
               in
               the
               Minds
               of
               too
               many
               amongst
               us
               .
            
             
             
               And
               in
               order
               to
               do
               this
               the
               more
               clearly
               and
               effectually
               ,
               it
               will
               be
               necessary
               first
               truly
               to
               state
               the
               Point
               ,
               and
               to
               dis-engage
               it
               from
               some
               Difficulties
               and
               Perplexities
               which
               our
               Adversaries
               have
               designedly
               clouded
               it
               withall
               .
               Say
               they
               whatever
               is
               the
               Object
               of
               any
               Man's
               Desires
               that
               he
               calls
               Good
               ;
               as
               also
               whatsoever
               is
               in
               any
               respect
               Beneficial
               and
               Advantageous
               to
               him
               .
               And
               on
               the
               other
               hand
               ,
               that
               which
               is
               hurtful
               and
               prejudicial
               to
               him
               ,
               and
               is
               the
               Object
               of
               his
               Hatred
               and
               Aversion
               ,
               that
               he
               calls
               Evil
               ,
               and
               so
               doubtless
               it
               is
               to
               him
               .
               Now
               ,
               say
               they
               further
               ,
               Since
               that
               which
               may
               be
               Good
               to
               one
               Man
               ,
               or
               desired
               by
               him
               now
               ,
               may
               be
               Evil
               to
               another
               ,
               or
               may
               by
               the
               very
               same
               Person
               ,
               be
               hated
               and
               shunned
               at
               
                 another
                 Time
              
               ;
               it
               plainly
               follows
               ,
               that
               the
               Nature
               of
               
                 Good
                 and
                 Evil
              
               ,
               is
               perfectly
               precarious
               ,
               and
               will
               be
               as
               various
               and
               changeable
               as
               the
               different
               Humours
               and
               Inclinations
               of
               Mankind
               can
               make
               it
               .
               And
               thus
               Mens
               Actions
               will
               be
               denominated
               accordingly
               .
               Every
               one
               accounting
               that
               a
               
                 Good
                 one
              
               which
               he
               likes
               ,
               which
               promotes
               his
               Interest
               ,
               and
               is
               conducible
               to
               his
               Advantage
               :
               And
               calling
               that
               an
               
                 Evil
                 one
              
               ,
               which
               he
               disapproves
               of
               ,
               and
               which
               is
               contrary
               to
               his
               Interest
               and
               Inclination
               .
            
             
               To
               all
               which
               ,
               I
               say
               ,
               that
               these
               Men
               run
               their
               Argument
               a
               great
               way
               too
               far
               ,
               and
               conclude
               much
               more
               from
               it
               than
               the
               Nature
               of
               the
               thing
               will
               bear
               .
               For
               allowing
               as
               a
               first
               Principle
               
                 that
                 all
                 Men
                 desire
                 Good
              
               ,
               and
               that
               they
               cannot
               do
               otherwise
               ;
               Allowing
               also
               that
               Apparent
               or
               seeming
               Good
               hath
               the
               same
               Effect
               as
               real
               Good
               ,
               while
               it
               is
               the
               Object
               of
               any
               particular
               Man's
               Desires
               :
               Nay
               ,
               allowing
               also
               this
               
                 Apparent
                 Good
              
               to
               be
               a
               very
               precarious
               Thing
               ,
               and
               to
               depend
               very
               much
               on
               the
               different
               Humours
               ,
               Tempers
               and
               Inclinations
               
               of
               Mankind
               ;
               which
               is
               the
               whole
               Basis
               on
               which
               these
               Writers
               found
               their
               Argument
               .
               I
               say
               ,
               Granting
               all
               this
               ,
               it
               doth
               not
               come
               up
               to
               the
               Question
               between
               us
               ,
               nor
               form
               any
               Real
               Objection
               against
               the
               natural
               difference
               between
               Good
               and
               Evil
               ,
               and
               the
               Eternal
               Obligation
               of
               Morality
               ;
               for
               the
               Point
               in
               dispute
               is
               not
               whether
               such
               an
               Essential
               and
               Immutable
               Difference
               as
               this
               now
               spoken
               of
               ,
               be
               discernible
               in
               all
               the
               Actions
               of
               Mankind
               ;
               for
               't
               is
               readily
               allowed
               that
               there
               are
               a
               great
               many
               Indifferent
               ,
               and
               which
               are
               neither
               good
               nor
               bad
               in
               their
               own
               Natures
               ,
               but
               may
               be
               either
               ,
               as
               Circumstances
               determine
               .
               This
               ,
               I
               say
               ,
               is
               not
               the
               Case
               ;
               but
               whether
               there
               be
               not
               some
               such
               Actions
               ,
               as
               do
               plainly
               discover
               themselves
               to
               the
               Unprejudiced
               Judgment
               of
               any
               Rational
               Man
               ,
               to
               be
               
                 Good
                 and
                 Evil
              
               in
               their
               own
               Natures
               ,
               antecedent
               to
               the
               Obligation
               of
               any
               Human
               Laws
               .
               Or
               in
               other
               Words
               ,
               whether
               there
               be
               not
               some
               Actions
               which
               do
               carry
               along
               with
               them
               such
               a
               clear
               and
               unalterable
               Reasonableness
               and
               Excellency
               ,
               as
               that
               they
               do
               approve
               themselves
               to
               be
               Good
               and
               Lovely
               to
               any
               Unprejudiced
               Mind
               ,
               and
               consequently
               Mankind
               must
               be
               under
               an
               Universal
               and
               Eternal
               Obligation
               to
               perform
               them
               ,
               and
               to
               avoid
               and
               shun
               their
               Contraries
               .
               As
               also
               ,
               whether
               we
               have
               not
               all
               the
               reason
               in
               the
               World
               to
               believe
               that
               those
               Actions
               ,
               which
               the
               Mind
               of
               Man
               can
               thus
               discover
               to
               be
               Morally
               and
               Essentially
               Good
               ,
               are
               agreeable
               to
               the
               Will
               of
               God
               ,
               and
               directed
               by
               it
               :
               And
               to
               conclude
               ,
               that
               the
               Deity
               also
               acts
               and
               proceeds
               in
               all
               Respects
               according
               to
               the
               same
               Universal
               and
               Eternal
               Dictates
               of
               Reason
               ,
               and
               is
               Just
               and
               Good
               ,
               Equitable
               and
               Righteous
               in
               all
               his
               Dealings
               with
               his
               Creatures
               ;
               and
               
                 that
                 he
                 exerciseth
                 
                 these
                 things
                 in
                 the
                 Earth
                 .
              
               This
               I
               take
               to
               be
               the
               true
               state
               of
               the
               Case
               ;
               and
               this
               is
               what
               we
               Assert
               ,
               and
               our
               Adversaries
               Deny
               ;
               and
               what
               I
               shall
               now
               endeavour
               to
               prove
               .
            
             
               In
               order
               to
               which
               ,
               it
               must
               be
               allowed
               in
               the
            
             
               1.
               
               Place
               ,
               That
               Man
               is
               a
               thinking
               Being
               ,
               and
               hath
               the
               Power
               of
               Reasoning
               and
               Inference
               .
               It
               must
               be
               allowed
               also
               ,
               that
               we
               are
               capable
               of
               Knowing
               this
               ,
               and
               do
               most
               evidently
               discover
               such
               a
               Power
               in
               our selves
               .
               And
               since
               all
               Intelligent
               Creatures
               do
               naturally
               desire
               to
               be
               happy
               ,
               we
               must
               do
               so
               too
               ,
               and
               consequently
               endeavour
               to
               obtain
               that
               Kind
               of
               Happiness
               which
               is
               agreeable
               to
               our
               Natures
               and
               Faculties
               ;
               
                 i.
                 e.
              
               a
               Happiness
               that
               shall
               relate
               to
               our
               
                 whole
                 Natures
              
               ,
               and
               not
               to
               the
               Body
               only
               :
               Now
               the
               Happiness
               of
               any
               Being
               consisting
               in
               the
               free
               and
               vigorous
               Exercise
               of
               its
               Powers
               and
               Faculties
               ,
               or
               in
               the
               Perfection
               of
               its
               Nature
               ;
               and
               the
               Nature
               of
               Man
               being
               Reason
               ,
               the
               Happiness
               of
               Mankind
               must
               consist
               chiefly
               in
               the
               free
               and
               vigorous
               Exercise
               of
               his
               Reasoning
               Faculty
               ;
               or
               being
               in
               such
               a
               Condition
               as
               that
               we
               can
               do
               all
               things
               that
               are
               agreeable
               to
               ,
               and
               avoid
               all
               such
               things
               as
               are
               disagreeable
               to
               it
               .
               Now
               all
               this
               supposed
               and
               granted
               ,
               as
               I
               think
               none
               of
               it
               can
               be
               denied
               ,
               it
               will
               plainly
               follow
               ,
               that
               all
               such
               Actions
               as
               do
               Universally
               approve
               themselves
               to
               the
               Reason
               of
               Mankind
               ,
               and
               such
               as
               when
               duly
               examined
               and
               considered
               ,
               do
               constantly
               and
               uniformly
               tend
               towards
               ,
               and
               promote
               the
               Happiness
               of
               Man
               ,
               considered
               as
               to
               his
               whole
               Nature
               ,
               and
               chiefly
               as
               to
               that
               part
               of
               him
               in
               which
               his
               Nature
               doth
               more
               properly
               consist
               ,
               which
               is
               his
               Rational
               and
               Understanding
               Faculty
               :
               Such
               Actions
               ,
               I
               say
               ,
               must
               necessarily
               be
               said
               to
               be
               in
               their
               own
               Nature
               
               Good
               ;
               and
               their
               Contraries
               must
               be
               denominated
               Evil
               ,
               after
               the
               same
               manner
               ;
               for
               whatsoever
               is
               universally
               Approved
               ,
               is
               universally
               Good
               :
               to
               call
               a
               thing
               Good
               being
               nothing
               else
               but
               to
               declare
               its
               conducibility
               to
               that
               end
               it
               was
               designed
               for
               .
               Now
               according
               to
               our
               Adversary's
               Assertion
               ,
               Men
               call
               that
               Good
               which
               promotes
               their
               own
               Advantage
               and
               Happiness
               ,
               and
               so
               no
               doubt
               it
               ought
               to
               be
               esteemed
               ;
               all
               that
               they
               mistake
               in
               ,
               being
               ,
               that
               they
               don't
               understand
               wherein
               their
               true
               Happiness
               consists
               .
               And
               therefore
               if
               a
               Thing
               doth
               in
               its
               own
               Nature
               approve
               it self
               to
               the
               impartial
               Reason
               of
               Mankind
               ,
               and
               can
               on
               due
               Examination
               manifestly
               appear
               to
               conduce
               to
               the
               Interest
               ,
               Advantage
               and
               Happiness
               of
               Human
               Nature
               ;
               such
               a
               thing
               must
               by
               all
               Rational
               and
               thinking
               Men
               be
               pronounced
               
                 naturally
                 and
                 morally
                 Good
              
               ;
               and
               its
               Reverse
               ,
               Evil
               in
               the
               same
               manner
               .
               And
               that
               this
               is
               the
               case
               in
               Reference
               to
               that
               which
               is
               commonly
               called
               
                 Moral
                 Good
                 and
                 Evil
              
               ,
               will
               appear
               plain
               and
               evident
               when
               we
               shew
               ,
            
             
               2.
               
               That
               there
               are
               some
               Things
               and
               Actions
               which
               the
               Free
               and
               Unprejudiced
               Reason
               of
               all
               Mankind
               ,
               cannot
               but
               acknowledge
               to
               be
               
                 Comely
                 ,
                 Lovely
              
               ,
               and
               Good
               in
               their
               own
               Natures
               as
               soon
               as
               ever
               it
               considers
               them
               ,
               and
               makes
               any
               Judgment
               about
               them
               .
               And
               this
               is
               what
               is
               apparent
               to
               the
               Observation
               of
               all
               Men
               to
               have
               been
               
                 ipso
                 facto
              
               done
               ;
               and
               the
               Truth
               of
               it
               cannot
               be
               denied
               :
               For
               have
               not
               all
               Nations
               in
               the
               World
               agreed
               in
               paying
               some
               kind
               of
               Worship
               and
               Veneration
               to
               the
               Deity
               ?
               Was
               there
               ever
               any
               Place
               where
               ,
               or
               Time
               when
               ,
               
                 Obedience
                 to
                 Parents
                 ,
                 Gratitude
                 for
                 Benefits
                 received
                 ,
                 Acts
                 of
                 Justice
                 ,
                 Mercy
                 ,
                 Kindness
                 ,
                 and
                 Good
                 Nature
                 ,
              
               were
               not
               accounted
               reasonable
               ,
               
               good
               and
               decent
               things
               ?
               I
               know
               some
               Persons
               have
               boldly
               told
               the
               World
               that
               't
               is
               quite
               otherwise
               ,
               and
               that
               there
               are
               some
               whole
               Nations
               so
               Savage
               and
               Barbarous
               as
               to
               have
               no
               Notion
               of
               any
               Deity
               ,
               who
               have
               no
               manner
               of
               Religious
               Worship
               at
               all
               ,
               and
               who
               have
               no
               Notion
               or
               Idea
               of
               
                 Moral
                 Good
                 and
                 Evil
              
               :
               But
               when
               we
               consider
               that
               these
               Accounts
               come
               originally
               only
               from
               a
               few
               Navigators
               ,
               who
               probably
               did
               not
               stay
               long
               enough
               at
               those
               Places
               to
               acquaint
               themselves
               with
               the
               Language
               of
               the
               Natives
               ,
               and
               who
               consequently
               could
               not
               have
               much
               Knowledge
               of
               their
               Notions
               ,
               Opinions
               ,
               and
               Customs
               ;
               it
               will
               be
               too
               hardy
               a
               Conclusion
               to
               inferr
               positively
               that
               Men
               pay
               no
               Worship
               to
               ,
               nor
               have
               any
               Idea
               of
               a
               God
               ,
               only
               because
               they
               did
               not
               see
               them
               at
               their
               Devotions
               .
               And
               moreover
               ,
               when
               we
               have
               had
               later
               and
               more
               accurate
               Accounts
               of
               some
               of
               those
               Places
               ,
               which
               do
               plainly
               disprove
               the
               former
               Assertions
               ,
               we
               have
               good
               reason
               ,
               I
               think
               ,
               to
               suspend
               our
               assent
               to
               them
               .
               And
               then
               as
               to
               their
               Notions
               of
               Good
               and
               Evil
               ,
               it
               will
               not
               follow
               that
               they
               account
               Stealth
               and
               Murder
               as
               good
               and
               comely
               things
               as
               Justice
               and
               Mercy
               ,
               only
               because
               these
               Relators
               had
               some
               of
               those
               Acts
               committed
               on
               them
               .
               For
               commonly
               they
               themselves
               shew
               them
               the
               way
               ,
               by
               wickedly
               Robbing
               ,
               Imprisoning
               and
               Murdering
               them
               ;
               and
               therefore
               why
               the
               Poor
               Indians
               may
               not
               return
               some
               such
               Actions
               upon
               their
               Enemies
               and
               Invaders
               ,
               without
               being
               supposed
               to
               be
               quite
               Ignorant
               of
               the
               Difference
               between
               Good
               and
               Evil
               ,
               I
               confess
               ,
               I
               do
               not
               see
               .
               And
               by
               what
               too
               often
               appears
               from
               their
               own
               Relations
               and
               Books
               of
               Travels
               ,
               the
               Indians
               have
               not
               more
               reason
               to
               be
               thought
               Savage
               and
               Barbarous
               ,
               than
               those
               that
               
               give
               us
               such
               an
               Account
               of
               them
               ;
               for
               by
               their
               Actions
               they
               discover
               as
               poor
               Notions
               of
               Morality
               ,
               as
               't
               is
               possible
               for
               any
               Men
               to
               have
               .
            
             
               But
               after
               all
               ,
               suppose
               the
               Fact
               true
               ,
               as
               I
               do
               really
               believe
               it
               is
               not
               ,
               That
               there
               is
               any
               Nation
               of
               Men
               so
               Stupid
               as
               to
               be
               quite
               devoid
               of
               any
               Notion
               of
               a
               God
               ,
               or
               of
               the
               Difference
               between
               Good
               and
               Evil
               :
               All
               that
               can
               be
               concluded
               from
               hence
               is
               ,
               that
               some
               Men
               may
               for
               want
               of
               Commerce
               with
               other
               Parts
               of
               the
               World
               ,
               and
               for
               want
               of
               Thinking
               ,
               and
               cultivating
               and
               exercising
               their
               Rational
               Faculties
               ,
               degenerate
               into
               meer
               brute
               Beasts
               ;
               and
               indeed
               ,
               as
               such
               the
               Relators
               describe
               them
               ;
               according
               to
               whose
               Account
               of
               them
               ,
               many
               Species
               of
               the
               Brute
               Creation
               discover
               more
               Understanding
               ,
               and
               Act
               ,
               if
               I
               may
               so
               speak
               ,
               more
               rationally
               ;
               but
               it
               cannot
               be
               fairly
               argued
               from
               hence
               ,
               that
               they
               
                 never
                 have
                 had
              
               any
               Notion
               or
               Belief
               of
               these
               things
               ;
               or
               that
               their
               Reasons
               will
               not
               assent
               to
               the
               Truth
               of
               them
               hereafter
               ,
               when
               their
               unhappy
               Prejudices
               may
               be
               removed
               ,
               and
               they
               may
               become
               civilized
               by
               Commerce
               .
               Much
               less
               sure
               will
               this
               Prove
               ,
               that
               there
               is
               no
               Notion
               of
               a
               Deity
               ,
               nor
               of
               Moral
               Good
               and
               Evil
               in
               all
               the
               other
               Parts
               of
               the
               World
               ,
               and
               amongst
               Men
               that
               can
               think
               ,
               and
               do
               exercise
               their
               Reason
               and
               Understanding
               .
               Will
               not
               a
               General
               Rule
               stand
               its
               Ground
               tho'
               there
               be
               a
               few
               Exceptions
               against
               it
               ?
               Will
               Men
               take
               their
               Measures
               to
               judge
               of
               Human
               Nature
               only
               from
               the
               Monstrosities
               of
               it
               ,
               from
               the
               worst
               and
               most
               stupid
               Parts
               of
               Mankind
               ?
               Men
               may
               as
               well
               argue
               that
               all
               Mankind
               are
               devoid
               of
               Arms
               or
               Hands
               ,
               or
               are
               Universally
               Defective
               in
               any
               other
               Part
               of
               the
               Body
               ,
               because
               some
               few
               are
               daily
               born
               so
               ,
               or
               rather
               have
               them
               cut
               off
               .
               We
               see
               there
               are
               often
               
               Natural
               Defects
               in
               Mens
               Minds
               as
               well
               as
               their
               Bodies
               ,
               and
               that
               some
               are
               born
               Fools
               and
               Idiots
               ,
               as
               well
               as
               others
               Blind
               and
               Lame
               ;
               and
               a
               great
               many
               we
               see
               make
               themselves
               so
               by
               their
               own
               Fault
               ;
               But
               sure
               no
               one
               will
               conclude
               from
               hence
               ,
               that
               all
               Mankind
               are
               Fools
               and
               Idiots
               ,
               unless
               he
               be
               a
               degree
               worse
               than
               one
               himself
               .
               And
               yet
               Men
               may
               even
               as
               justly
               make
               any
               of
               these
               absurd
               Inferences
               ,
               as
               to
               say
               ,
               there
               is
               in
               the
               Minds
               of
               Men
               no
               Power
               to
               distinguish
               a
               Natural
               Difference
               between
               Good
               and
               Evil
               ,
               only
               because
               there
               are
               some
               Stupid
               and
               Barbarous
               People
               ,
               among
               whom
               no
               such
               thing
               can
               be
               discovered
               .
               For
               my
               part
               ,
               I
               do
               most
               heartily
               believe
               ,
               that
               't
               is
               impossible
               for
               a
               Rational
               and
               Thinking
               Mind
               ,
               acting
               as
               such
               ,
               to
               be
               insensible
               of
               the
               Difference
               between
               Moral
               Good
               and
               Evil
               :
               I
               cannot
               Imagine
               that
               such
               a
               Person
               can
               think
               it
               a
               thing
               indifferent
               in
               its
               own
               Nature
               ,
               whether
               he
               should
               Venerate
               ,
               Love
               and
               Worship
               the
               God
               that
               made
               him
               ,
               and
               from
               whom
               he
               derives
               all
               the
               Good
               he
               can
               possibly
               enjoy
               ;
               or
               whether
               he
               should
               Slight
               ,
               Despise
               ,
               Blaspheme
               or
               Affront
               him
               .
               It
               seems
               utterly
               impossible
               to
               me
               ,
               that
               any
               thinking
               and
               considerate
               Man
               ,
               should
               judge
               it
               an
               indifferent
               thing
               in
               its
               own
               Nature
               ,
               whether
               he
               should
               honour
               and
               reverence
               his
               Father
               ,
               or
               abuse
               him
               and
               cut
               his
               Throat
               :
               or
               that
               he
               can
               esteem
               it
               to
               be
               as
               good
               and
               decent
               a
               thing
               to
               be
               Ungrateful
               or
               Unjust
               ,
               as
               it
               is
               to
               acknowledge
               and
               to
               return
               a
               Kindness
               ,
               to
               render
               every
               one
               their
               Due
               ,
               and
               to
               behave
               our selves
               towards
               others
               ,
               as
               we
               would
               have
               them
               do
               towards
               us
               .
            
             
               I
               do
               not
               think
               that
               the
               Instances
               produced
               by
               a
               late
               Ingenious
               Writer
               ,
               of
               some
               wild
               People's
               exposing
               their
               Sick
               and
               Aged
               Parents
               to
               die
               by
               the
               Severities
               
               of
               Wind
               and
               Weather
               ,
               nor
               of
               others
               who
               eat
               their
               own
               Children
               ,
               are
               of
               force
               to
               prove
               that
               there
               is
               really
               and
               naturally
               no
               difference
               between
               Good
               and
               Evil
               ,
               any
               more
               than
               I
               will
               believe
               that
               he
               cited
               those
               Passages
               with
               a
               design
               to
               make
               the
               World
               think
               so
               ;
               for
               I
               think
               ,
               allowing
               the
               truth
               of
               all
               these
               Relations
               ,
               no
               such
               Inference
               can
               be
               thence
               deduced
               .
               A
               Practical
               Principle
               ,
               of
               the
               Truth
               and
               Power
               of
               which
               a
               Man
               may
               be
               demonstratively
               assured
               ,
               may
               yet
               be
               over-born
               in
               some
               Respects
               by
               other
               Opinions
               which
               Ignorance
               and
               Superstition
               may
               have
               set
               up
               in
               a
               Man's
               Mind
               .
               This
               Gentleman
               saith
               ,
               p.
               25.
               
               
                 Of
                 Human
                 Understanding
              
               ,
               That
               
                 a
                 Doctrine
                 having
                 no
                 better
                 Original
                 than
                 the
                 Superstition
                 of
                 a
                 Nurse
                 ,
                 or
                 the
                 Authority
                 of
                 an
                 Old
                 Woman
                 ,
                 may
                 be
                 length
                 of
                 time
                 grow
                 up
                 to
                 the
                 dignity
                 of
                 a
                 Principle
                 in
                 Religion
                 or
                 Morality
                 .
              
               Now
               should
               a
               precarious
               and
               wicked
               Opinion
               over-rule
               a
               Man
               in
               one
               or
               two
               particular
               Cases
               ,
               and
               carry
               him
               against
               the
               Rules
               of
               Morality
               ,
               will
               it
               follow
               from
               thence
               that
               a
               Man
               doth
               believe
               those
               Rules
               of
               no
               Natural
               Force
               ,
               and
               that
               it
               is
               an
               Indifferent
               thing
               whether
               he
               observe
               them
               or
               not
               ?
               Ought
               I
               to
               conclude
               ,
               that
               because
               I
               have
               read
               of
               a
               King
               that
               Sacrificed
               his
               Son
               to
               Moloch
               ,
               that
               therefore
               he
               believed
               it
               as
               good
               and
               reasonable
               a
               thing
               to
               burn
               his
               Children
               alive
               ,
               as
               to
               preserve
               ,
               take
               care
               of
               them
               ,
               and
               give
               them
               a
               good
               Education
               ?
               Certainly
               ,
               't
               would
               be
               a
               fairer
               and
               more
               reasonable
               Inference
               ,
               to
               conclude
               that
               his
               Reason
               and
               Natural
               Affection
               was
               over-power'd
               by
               his
               Idolatrous
               and
               Superstitious
               Opinion
               ;
               and
               that
               the
               reason
               why
               he
               did
               such
               a
               Wicked
               and
               unnatural
               Action
               was
               because
               he
               expected
               some
               very
               great
               Benefit
               for
               it
               from
               the
               Idol
               ,
               or
               that
               he
               would
               Inflict
               some
               very
               great
               Judgment
               upon
               him
               ,
               
               if
               he
               did
               not
               do
               it
               .
               And
               so
               in
               the
               Cases
               above-mentioned
               ,
               one
               may
               well
               enough
               believe
               that
               those
               Barbarous
               and
               Inhumane
               Wretches
               that
               Starved
               their
               Parents
               and
               Eat
               their
               Children
               ;
               did
               not
               nor
               could
               not
               believe
               it
               was
               as
               good
               and
               reasonable
               so
               to
               do
               ,
               as
               it
               would
               be
               to
               preserve
               them
               ;
               but
               only
               that
               they
               were
               under
               the
               Power
               of
               some
               Wicked
               Superstition
               ,
               or
               Abominable
               Custom
               that
               had
               unhappily
               crept
               in
               among
               them
               ;
               which
               they
               thought
               it
               a
               greater
               Evil
               to
               break
               (
               if
               they
               thought
               at
               all
               )
               than
               they
               did
               to
               Act
               against
               their
               Judgment
               ,
               Natural
               Reason
               ,
               and
               Affection
               .
               For
               
                 this
                 way
              
               (
               as
               he
               observes
               ▪
               )
               
                 't
                 is
                 easie
                 to
                 imagine
                 how
                 Men
                 ,
                 may
                 come
                 to
                 worship
                 the
                 Idols
                 of
                 their
                 own
                 Minds
                 ,
                 grow
                 fond
                 of
                 Notions
                 they
                 have
                 been
                 long
                 acquainted
                 with
                 there
                 ,
                 and
                 stamp
                 the
              
               Characters
               
                 of
                 Divinity
                 upon
                 Absurdities
                 and
                 Errors
                 ,
              
               &c.
               p.
               26.
               
               So
               that
               I
               cannot
               see
               any
               Consequence
               at
               all
               ,
               in
               asserting
               the
               Non-existence
               of
               Moral
               Good
               and
               Evil
               ,
               from
               a
               few
               Barbarous
               and
               Ignorant
               Wretches
               doing
               some
               Actions
               that
               bear
               hard
               on
               the
               Rules
               of
               Morality
               :
               For
               notwithstanding
               that
               they
               may
               be
               lost
               in
               a
               great
               measure
               in
               some
               places
               ;
               yet
               these
               things
               ,
               and
               many
               others
               that
               might
               be
               instanced
               in
               ,
               do
               certainly
               carry
               such
               Self-evidence
               along
               with
               them
               ;
               that
               a
               free
               and
               unprejudiced
               Mind
               must
               needs
               perceive
               which
               way
               to
               determine
               ,
               as
               soon
               as
               ever
               they
               can
               be
               proposed
               to
               it
               ,
               and
               considered
               of
               by
               it
               .
               For
               any
               one
               in
               the
               World
               that
               doth
               but
               understand
               the
               meaning
               of
               the
               Terms
               in
               any
               of
               the
               lately
               mentioned
               Moral
               Propositions
               ,
               will
               be
               demonstratively
               assured
               of
               the
               Truth
               of
               them
               :
               And
               he
               will
               see
               as
               
               clearly
               
                 that
                 God
                 is
                 to
                 be
                 worshipped
                 ,
              
               that
               
                 Parents
                 are
                 to
                 be
                 honoured
              
               ,
               and
               in
               a
               word
               ,
               that
               
                 we
                 ought
                 to
                 do
                 to
                 others
                 as
                 we
                 would
                 be
                 done
                 unto
                 ,
              
               as
               he
               assents
               to
               the
               Truth
               of
               such
               Axioms
               as
               these
               :
               That
               
                 a
                 Thing
                 cannot
                 be
                 and
                 not
                 be
                 ,
                 at
                 the
                 same
                 Time
              
               ;
               That
               
                 Nothing
                 hath
                 no
                 Properties
              
               ;
               And
               that
               
                 the
                 whole
                 is
                 greater
                 than
                 any
                 one
                 ,
                 and
                 equal
                 to
                 all
                 its
                 Parts
                 taken
                 together
                 :
              
               For
               the
               Reason
               why
               all
               Mankind
               allow
               these
               as
               
                 first
                 Principles
              
               ,
               is
               because
               their
               Truth
               is
               so
               very
               Apparent
               and
               Evident
               ,
               that
               they
               approve
               themselves
               to
               our
               Reason
               at
               first
               sight
               .
               And
               so
               ,
               I
               think
               ,
               do
               all
               these
               Great
               Principles
               in
               Morality
               ;
               they
               certainly
               affect
               impartial
               and
               considerate
               Minds
               ,
               with
               as
               full
               a
               Conviction
               as
               any
               of
               the
               former
               can
               possibly
               do
               .
               And
               would
               no
               more
               have
               been
               denied
               or
               disputed
               than
               the
               others
               are
               ,
               had
               they
               not
               been
               
                 Rules
                 of
                 Practice
              
               ,
               and
               did
               they
               not
               require
               something
               to
               be
               done
               ,
               as
               well
               as
               to
               be
               believed
               .
               For
               he
               that
               rightly
               understands
               what
               is
               meant
               by
               the
               words
               God
               ,
               and
               Worship
               ;
               will
               see
               the
               Necessary
               connexion
               between
               those
               Terms
               ,
               or
               the
               Truth
               of
               this
               Proposition
               ,
               
                 God
                 is
                 to
                 be
                 worshipped
              
               ,
               as
               evidently
               as
               he
               that
               knows
               what
               a
               Whole
               and
               a
               Part
               is
               ,
               will
               see
               that
               the
               
                 Whole
                 must
                 be
                 greater
                 than
                 a
                 Part.
              
               And
               no
               Proposition
               in
               Geometry
               can
               be
               more
               demonstratively
               clear
               ,
               than
               these
               Moral
               ones
               are
               ,
               to
               Men
               that
               are
               not
               wilfully
               Blind
               and
               wickedly
               Prejudiced
               against
               such
               Practical
               Truths
               .
               For
               as
               one
               hath
               well
               observed
               (a)
               ,
               
                 Morality
                 may
                 be
                 reckoned
                 among
                 those
                 Sciences
                 that
                 are
                 capable
                 of
                 Demonstration
                 .
              
               And
               that
               
                 these
                 Moral
                 Truths
                 have
                 a
                 stronger
                 connexion
                 one
                 with
                 another
                 ,
                 
                 and
                 a
                 more
                 necessary
                 Consequence
                 from
                 our
                 Idea's
                 ,
                 and
                 come
                 nearer
                 to
                 a
                 perfect
                 Demonstration
                 than
                 is
                 commonly
                 imagined
              
               ;
               insomuch
               ,
               that
               as
               he
               saith
               in
               another
               place
               ,
               
                 They
                 are
                 capable
                 of
                 real
                 Certainty
                 as
                 well
                 as
                 Mathematicks
              
               (b)
               Now
               if
               the
               case
               be
               so
               ,
               as
               most
               certainly
               it
               is
               ;
               it
               will
               plainly
               follow
               ,
               that
               Those
               things
               that
               do
               thus
               demonstratively
               approve
               themselves
               to
               the
               unprejudiced
               Reason
               of
               all
               Mankind
               ,
               must
               be
               good
               and
               lovely
               in
               their
               own
               Natures
               ,
               or
               Morally
               so
               ,
               antecedent
               to
               the
               Obligation
               of
               Human
               Laws
               ,
               Customs
               or
               Fashions
               of
               particular
               Countries
               .
            
             
               And
               in
               this
               plain
               Distinction
               between
               Good
               and
               Evil
               ,
               which
               our
               Reason
               ,
               when
               duly
               used
               ,
               Impowers
               us
               thus
               at
               first
               sight
               to
               make
               ,
               is
               founded
               that
               which
               we
               call
               Conscience
               :
               which
               is
               a
               kind
               of
               an
               Internal
               Sensation
               of
               
                 Moral
                 Good
                 and
                 Evil.
              
               And
               
                 this
                 Candle
                 of
                 the
                 Lord
                 ,
                 set
                 up
                 by
                 himself
                 in
                 mens
                 Minds
                 ,
                 and
                 which
                 't
                 is
                 impossible
                 for
                 the
                 Breath
                 or
                 Power
                 of
                 man
                 wholly
                 to
                 extinguish
              
               (a)
               ;
               is
               as
               Natural
               to
               a
               Rational
               Mind
               ,
               as
               the
               Sense
               of
               Pain
               and
               Pleasure
               is
               to
               the
               Body
               ;
               for
               as
               that
               is
               given
               us
               by
               the
               Author
               of
               our
               Natures
               to
               preserve
               us
               from
               bodily
               Evils
               ,
               and
               to
               capacitate
               us
               to
               enjoy
               such
               a
               Kind
               of
               Happiness
               ;
               so
               Conscience
               is
               our
               Guard
               against
               the
               Invasions
               of
               Moral
               or
               Spiritual
               Evils
               ;
               and
               will
               ,
               if
               rightly
               followed
               ,
               give
               us
               always
               so
               much
               Peace
               ,
               Joy
               ,
               and
               Satisfaction
               of
               Soul
               ,
               as
               cannot
               possibly
               be
               had
               any
               other
               way
               .
               But
               again
               ;
            
             
               2.
               
               It
               is
               most
               plain
               also
               ,
               That
               there
               are
               some
               things
               which
               do
               Universally
               and
               Naturally
               tend
               to
               promote
               the
               Happiness
               and
               Welfare
               of
               Mankind
               ,
               and
               
               others
               that
               do
               equally
               contribute
               to
               its
               Misery
               :
               And
               consequently
               on
               this
               Account
               we
               must
               esteem
               the
               former
               to
               be
               really
               and
               naturally
               Good
               things
               ,
               and
               the
               latter
               ,
               Evil.
               Now
               one
               would
               think
               ,
               that
               one
               need
               not
               spend
               Time
               to
               prove
               that
               the
               Practice
               of
               Moral
               Virtue
               ,
               doth
               Uniformly
               and
               Naturally
               promote
               the
               Happiness
               of
               Mankind
               ,
               and
               that
               Vice
               and
               Immorality
               do
               as
               naturally
               and
               necessarily
               tend
               to
               its
               Misery
               .
               For
               doth
               not
               any
               one
               plainly
               perceive
               ,
               that
               there
               is
               no
               Virtue
               ,
               or
               Part
               of
               Morality
               ,
               but
               what
               hath
               some
               particular
               Good
               and
               Advantage
               to
               Human
               Nature
               ,
               connected
               with
               it
               ,
               as
               all
               Vice
               and
               Wickedness
               hath
               the
               contrary
               ?
               Doth
               not
               a
               sincere
               Veneration
               for
               that
               Supream
               and
               Almighty
               Being
               ,
               from
               whom
               all
               our
               Powers
               and
               Faculties
               are
               derived
               ,
               and
               a
               consciousness
               to
               our selves
               that
               we
               are
               obedient
               to
               his
               Will
               ,
               and
               consequently
               under
               his
               Protection
               ;
               doth
               not
               this
               ,
               I
               say
               ,
               bring
               constant
               Peace
               ,
               Comfort
               and
               Satisfaction
               along
               with
               it
               ?
               and
               prove
               our
               greatest
               Support
               under
               any
               Troubles
               and
               Afflictions
               ?
               And
               on
               the
               other
               hand
               ,
               hath
               not
               generally
               speaking
               he
               that
               is
               guilty
               of
               Impiety
               ,
               Profaneness
               and
               Irreligion
               ,
               dismal
               Doubts
               and
               dire
               Suspicions
               in
               his
               Mind
               of
               impending
               Punishments
               ,
               and
               Misery
               ?
               Is
               not
               such
               a
               Mans
               whole
               course
               of
               Action
               ,
               a
               continual
               state
               of
               War
               in
               his
               own
               Breast
               ,
               and
               a
               constant
               Contradiction
               of
               his
               Reason
               and
               his
               Conscience
               ?
               What
               hath
               such
               a
               Person
               to
               support
               him
               ,
               or
               to
               give
               him
               any
               comfort
               on
               a
               Sick
               or
               a
               Death-Bed
               ,
               when
               the
               hurry
               and
               amusements
               of
               sensual
               Pleasure
               are
               over
               ;
               and
               when
               all
               the
               treacherous
               Enjoyments
               of
               this
               World
               begin
               to
               fail
               him
               ,
               and
               discover
               themselves
               
               to
               be
               counterfeit
               and
               fictitious
               ?
               But
               again
               ,
               is
               it
               not
               plain
               to
               every
               one
               ,
               that
               Truth
               ,
               Justice
               and
               Benevolence
               ,
               do
               Naturally
               and
               Essentially
               conduce
               to
               the
               well
               being
               and
               Happiness
               of
               Mankind
               ,
               to
               the
               mutual
               support
               of
               Society
               and
               Commerce
               ,
               and
               to
               the
               Ease
               ,
               Peace
               and
               Quiet
               of
               all
               Governments
               and
               Communities
               ?
               and
               doth
               it
               not
               as
               clearly
               appear
               on
               the
               contrary
               that
               breach
               of
               Trusts
               and
               Compacts
               ,
               lying
               and
               falsifying
               of
               Mens
               Words
               ,
               Injustice
               ,
               Oppression
               ,
               and
               Cruelty
               ,
               do
               inevitably
               render
               that
               Place
               or
               Society
               miserable
               where
               they
               abound
               ?
               What
               an
               unexpressible
               wretchedness
               would
               Mankind
               be
               in
               ,
               if
               Hobbs
               his
               
                 State
                 of
                 Nature
              
               were
               in
               Being
               amongst
               us
               ?
               
                 i.
                 e.
              
               a
               State
               wherein
               no
               Man
               would
               have
               any
               Notion
               of
               Moral
               Virtue
               ,
               but
               where
               every
               one
               should
               think
               himself
               to
               have
               a
               
                 right
                 to
                 all
                 things
              
               ,
               and
               consequently
               be
               still
               endeavouring
               to
               obtain
               them
               ;
               and
               making
               it
               his
               daily
               business
               to
               vex
               ,
               rob
               ,
               ruin
               and
               destroy
               all
               who
               opposed
               his
               Will
               ,
               and
               they
               also
               be
               doing
               continually
               the
               same
               things
               against
               Him
               ,
               and
               against
               one
               another
               .
               A
               Man
               must
               be
               stupidly
               and
               wilfully
               blind
               before
               he
               can
               assert
               such
               
                 a
                 State
              
               as
               this
               ,
               to
               be
               as
               happy
               and
               advantageous
               to
               Mankind
               ,
               as
               where
               all
               Moral
               Virtues
               are
               observed
               and
               exercised
               :
               And
               therefore
               Mr.
               Hobbs
               himself
               is
               forced
               to
               allow
               that
               rational
               Agents
               would
               have
               recourse
               to
               the
               Enacting
               of
               Laws
               for
               the
               due
               Government
               and
               Regulation
               of
               Society
               .
               But
               how
               these
               Laws
               should
               ever
               come
               into
               Peoples
               Heads
               ,
               that
               are
               supposed
               to
               have
               no
               manner
               of
               Notion
               of
               any
               distinction
               between
               Good
               or
               
                 Evil
                 ,
                 Just
              
               or
               Unjust
               ;
               and
               when
               there
               is
               in
               reality
               no
               such
               thing
               ,
               is
               what
               I
               cannot
               
               not
               possibly
               conceive
               .
               On
               the
               contrary
               ,
               I
               think
               that
               the
               Constant
               and
               Universal
               Support
               ,
               that
               these
               Moral
               Virtues
               have
               always
               had
               from
               Human
               Laws
               ,
               is
               a
               most
               demonstrative
               Argument
               that
               Men
               have
               always
               thought
               them
               Substantially
               and
               Morally
               Good
               and
               Excellent
               in
               themselves
               ;
               and
               that
               they
               do
               Naturally
               and
               Eternally
               conduce
               to
               the
               good
               of
               all
               Societies
               .
               Indeed
               ,
               some
               things
               may
               be
               ,
               and
               often
               are
               Enacted
               or
               Prohibited
               by
               Human
               Laws
               ,
               that
               have
               no
               real
               nor
               Intrinsick
               Goodness
               ,
               nor
               Natural
               Evil
               in
               them
               ;
               but
               are
               only
               Good
               and
               Evil
               ,
               according
               to
               some
               particular
               Circumstances
               and
               Exigencies
               of
               Affairs
               .
               And
               thus
               God
               himself
               was
               pleased
               to
               appoint
               the
               Jews
               many
               Rites
               and
               Observances
               that
               had
               not
               any
               real
               or
               Intrinsick
               goodness
               in
               them
               ,
               but
               only
               were
               necessary
               for
               the
               present
               Circumstances
               and
               Condition
               of
               that
               Nation
               .
               But
               then
               these
               are
               every
               where
               in
               Holy
               Writ
               ,
               Post-poned
               to
               Moral
               Virtue
               (a)
               ,
               declared
               by
               God
               himself
               to
               be
               of
               much
               lesser
               Value
               ;
               and
               whenever
               there
               was
               a
               Competition
               between
               them
               ,
               these
               were
               to
               give
               place
               to
               those
               ;
               which
               were
               properly
               speaking
               good
               in
               their
               own
               Natures
               ,
               and
               of
               Universal
               and
               Eternal
               Obligation
               ;
               whereas
               the
               others
               were
               only
               good
               
                 pro
                 &
                 nunc
              
               .
               Therefore
               they
               are
               said
               by
               the
               Apostle
               ,
               
                 to
                 be
                 not
                 Good
              
               ,
               i.
               e.
               in
               themselves
               or
               in
               their
               own
               Natures
               ;
               but
               only
               by
               Institution
               .
               But
               this
               is
               not
               the
               Case
               as
               to
               such
               Actions
               as
               we
               have
               been
               mentioning
               ,
               which
               are
               called
               Morally
               Good
               or
               Evil
               ;
               for
               these
               have
               been
               constantly
               and
               universally
               distinguished
               by
               Humane
               Laws
               ,
               and
               have
               never
               been
               confounded
               or
               changed
               .
               For
               can
               any
               
               Man
               produce
               a
               Law
               that
               ever
               obtained
               universally
               against
               paying
               Adoration
               and
               Worship
               to
               the
               Deity
               ?
               against
               Mens
               honouring
               their
               Parents
               ,
               or
               against
               their
               being
               Just
               ,
               Good
               ,
               Merciful
               ,
               and
               Righteous
               in
               their
               Dealings
               with
               one
               another
               ?
               
                 Against
                 such
                 things
              
               ,
               as
               St.
               Paul
               tells
               us
               ,
               
                 there
                 is
                 no
                 Law.
              
               Nor
               is
               it
               possible
               for
               our
               Adversaries
               to
               shew
               us
               ,
               that
               the
               contrary
               Immoralities
               were
               ever
               universally
               thought
               good
               and
               lawful
               ;
               or
               allowed
               and
               established
               by
               any
               General
               Authority
               whatsoever
               ;
               and
               should
               the
               Reverses
               to
               Moral
               Virtue
               be
               enjoined
               as
               Laws
               ,
               and
               every
               one
               commanded
               to
               be
               Unjust
               ,
               Oppressive
               ,
               and
               Cruel
               ,
               as
               now
               he
               is
               enjoyned
               the
               contrary
               ,
               any
               one
               may
               imagine
               what
               would
               be
               the
               dismal
               Consequences
               of
               it
               .
            
             
               3.
               
               But
               again
               ,
               Another
               Argument
               for
               the
               Natural
               distinction
               between
               Good
               and
               Evil
               ,
               may
               be
               drawn
               from
               the
               Consideration
               of
               our
               Passions
               and
               Affections
               :
               For
               these
               are
               so
               framed
               and
               contrived
               by
               our
               Wise
               Creator
               ,
               as
               to
               guide
               and
               direct
               us
               to
               Good
               ,
               and
               to
               guard
               and
               preserve
               us
               from
               Evil
               by
               a
               kind
               of
               Natural
               Instinct
               ,
               which
               we
               find
               in
               our selves
               frequently
               previous
               to
               all
               Reasoning
               and
               Consideration
               .
               Thus
               ,
               we
               perceive
               a
               strange
               Horrour
               ,
               and
               very
               ungrateful
               Sensations
               seize
               upon
               us
               immediately
               ,
               on
               the
               sight
               of
               a
               Scene
               of
               Misery
               ,
               or
               a
               Spectacle
               of
               Cruelty
               ;
               and
               as
               soon
               as
               ever
               our
               Ears
               are
               entertained
               with
               the
               doleful
               Relation
               of
               such
               Actions
               ;
               so
               also
               an
               Instance
               of
               great
               Injustice
               or
               very
               base
               Ingratitude
               ,
               raises
               a
               just
               Indignation
               in
               us
               against
               the
               offending
               Person
               ;
               and
               we
               cannot
               avoid
               being
               uneasily
               moved
               and
               affected
               in
               such
               
               Cases
               .
               While
               on
               the
               contrary
               ,
               a
               very
               pleasing
               Satisfaction
               of
               Soul
               arises
               in
               us
               ,
               when
               we
               see
               ,
               or
               hear
               of
               an
               Instance
               of
               great
               Kindness
               ,
               Justice
               ,
               Generosity
               ,
               and
               Compassion
               .
               Now
               this
               Sympathizing
               of
               our
               Natural
               Affections
               with
               our
               Reason
               ;
               and
               their
               approving
               and
               disapproving
               the
               very
               same
               things
               that
               it
               doth
               ,
               is
               a
               very
               convincing
               Argument
               that
               there
               is
               an
               Essential
               difference
               between
               Actions
               as
               to
               their
               being
               
                 Good
                 or
                 Evil
              
               ,
               and
               that
               we
               have
               a
               plain
               Knowledge
               of
               such
               a
               distinction
               .
               For
               no
               doubt
               God
               implanted
               these
               Passions
               and
               Affections
               in
               our
               Natures
               ,
               and
               gave
               them
               this
               Turn
               which
               we
               plainly
               perceive
               they
               have
               ,
               in
               order
               to
               prepare
               the
               way
               for
               our
               Reasons
               more
               thoroughly
               assuring
               us
               of
               the
               Natural
               Goodness
               and
               Excellence
               of
               Moral
               Virtue
               ,
               when
               it
               comes
               to
               be
               Ripe
               ,
               and
               sufficient
               for
               that
               End
               ;
               and
               in
               the
               mean
               time
               ,
               to
               keep
               Children
               and
               Young
               Persons
               ,
               in
               whom
               we
               perceive
               these
               Natural
               Efforts
               to
               be
               very
               strong
               ,
               by
               a
               kind
               of
               Anticipation
               or
               Natural
               Instinct
               from
               doing
               such
               things
               as
               their
               Reason
               ,
               freely
               exercised
               ,
               will
               afterwards
               condemn
               them
               for
               .
            
             
               And
               now
               upon
               the
               whole
               ,
               there
               being
               thus
               plainly
               proved
               an
               Essential
               and
               Natural
               Difference
               between
               Moral
               Good
               and
               Evil
               ;
               and
               that
               the
               Reason
               of
               all
               Mankind
               freely
               and
               impartially
               exercised
               doth
               agree
               in
               this
               Point
               ,
               that
               Morality
               conduces
               to
               the
               Happiness
               ,
               and
               Immorality
               to
               the
               Misery
               of
               Human
               Nature
               :
               We
               may
               very
               justly
               conclude
               from
               hence
               ,
               that
               all
               other
               Rational
               Agents
               must
               judge
               of
               Good
               and
               Evil
               after
               the
               same
               
               manner
               ,
               and
               plainly
               distinguish
               one
               from
               the
               other
               .
               And
               they
               also
               must
               Know
               and
               Understand
               that
               their
               Perfection
               and
               Happiness
               (
               though
               they
               may
               differ
               in
               some
               Circumstances
               from
               us
               )
               doth
               consist
               in
               Acting
               according
               to
               the
               Eternal
               Rules
               of
               Right
               Reason
               and
               Moral
               Virtue
               .
               For
               if
               the
               Case
               be
               not
               so
               ,
               several
               Rational
               Natures
               all
               derived
               from
               the
               same
               Deity
               ,
               may
               come
               to
               make
               contradictory
               Judgments
               ,
               even
               when
               they
               Act
               according
               to
               the
               Great
               and
               Common
               Rule
               of
               their
               Nature
               .
               But
               the
               Principle
               of
               Right
               Reason
               ,
               at
               this
               Rate
               ,
               would
               be
               the
               most
               precarious
               thing
               imaginable
               ,
               and
               Men
               could
               never
               possibly
               be
               assured
               that
               they
               were
               in
               the
               Right
               in
               any
               Point
               ,
               or
               knew
               any
               thing
               at
               all
               .
               Assuredly
               therefore
               this
               Great
               Rule
               of
               Right
               Reason
               that
               God
               hath
               given
               his
               Creatures
               to
               govern
               and
               direct
               themselves
               by
               ,
               is
               no
               such
               uncertain
               thing
               ,
               is
               in
               no
               respect
               Contradictory
               to
               it self
               ;
               but
               must
               be
               Uniformly
               and
               Constantly
               the
               same
               in
               all
               Beings
               ,
               that
               are
               endowed
               with
               it
               ,
               when
               it
               is
               rightly
               and
               perfectly
               followed
               .
            
             
               And
               from
               hence
               also
               we
               cannot
               but
               conclude
               ,
               that
               the
               same
               Eternal
               ,
               Constant
               and
               Uniform
               Law
               of
               Right
               Reason
               and
               Morality
               that
               God
               hath
               given
               as
               an
               Universal
               Guide
               to
               all
               Rational
               Beings
               ,
               must
               also
               be
               in
               Him
               in
               the
               greatest
               and
               most
               exquisite
               Perfection
               .
               And
               that
               ,
               not
               only
               because
               all
               Perfections
               and
               Excellencies
               in
               the
               Creatures
               must
               necessarily
               be
               in
               that
               First
               Being
               from
               whom
               they
               are
               derived
               ,
               as
               I
               have
               already
               proved
               ;
               But
               also
               ,
               that
               if
               it
               were
               not
               so
               ,
               God
               must
               be
               supposed
               
               to
               have
               given
               us
               a
               Rule
               of
               Action
               that
               is
               contrary
               to
               his
               own
               Nature
               ,
               or
               at
               least
               vastly
               different
               from
               it
               .
               And
               that
               he
               hath
               contrived
               our
               Powers
               and
               Faculties
               so
               ,
               as
               to
               deceive
               us
               in
               the
               most
               Material
               and
               Essential
               Points
               ,
               and
               indeed
               hath
               left
               us
               no
               possible
               way
               of
               knowing
               the
               Truth
               of
               any
               thing
               whatsoever
               .
            
             
               For
               ,
               If
               when
               ,
               as
               I
               have
               shewn
               above
               ,
               God
               hath
               not
               only
               fixed
               in
               our
               Natures
               ,
               a
               Desire
               of
               Happiness
               ;
               but
               also
               disposed
               them
               so
               ,
               that
               every
               Power
               Faculty
               and
               Capacity
               of
               them
               convinces
               us
               that
               the
               Exercise
               of
               Moral
               Virtue
               is
               the
               Way
               ,
               and
               indeed
               ,
               the
               only
               Way
               to
               make
               us
               entirely
               happy
               .
               If
               I
               say
               after
               all
               this
               ,
               there
               be
               no
               such
               things
               as
               Moral
               Virtue
               and
               Goodness
               ,
               but
               that
               all
               Things
               and
               Actions
               ,
               both
               in
               us
               and
               the
               Deity
               ,
               are
               purely
               and
               in
               their
               own
               Natures
               Indifferent
               ;
               't
               is
               plain
               ,
               Reason
               is
               the
               most
               ridiculous
               thing
               in
               the
               World
               ,
               a
               Guide
               that
               serves
               to
               no
               manner
               of
               Purpose
               but
               to
               bewilder
               us
               in
               the
               Infinite
               Mazes
               of
               Errour
               ,
               and
               to
               expose
               us
               to
               Roam
               and
               Float
               about
               in
               the
               boundless
               Ocean
               of
               Scepticism
               ,
               where
               we
               can
               never
               find
               our
               Way
               certainly
               to
               any
               Place
               ,
               nor
               direct
               our
               Course
               to
               the
               Discovery
               of
               any
               Truth
               whatsoever
               .
               But
               this
               not
               being
               to
               be
               supposed
               of
               the
               Deity
               ,
               who
               contains
               in
               himself
               all
               Possible
               Excellence
               and
               Perfection
               ;
               it
               must
               needs
               be
               that
               our
               Reason
               will
               direct
               us
               to
               conclude
               the
               Deity
               also
               guided
               and
               directed
               in
               all
               his
               Proceedings
               by
               the
               Eternal
               Rules
               of
               Right
               Reason
               and
               Truth
               :
               and
               consequently
               that
               He
               will
               and
               doth
               always
               
                 exercise
                 loving
                 Kindness
                 ,
                 
                 Judgment
                 and
                 Righteousness
                 in
                 the
                 Earth
              
               ;
               as
               the
               Prophet
               here
               speaks
               .
            
             
               And
               indeed
               ,
               the
               Hobbian
               Notion
               of
               a
               Deity
               guided
               only
               by
               Arbitrary
               Will
               Omnipotent
               ,
               without
               any
               regard
               to
               Reason
               ,
               Goodness
               ,
               Justice
               ,
               and
               Wisdom
               ,
               is
               so
               far
               from
               attributing
               any
               Perfection
               to
               God
               ,
               or
               as
               they
               pretend
               ,
               being
               the
               Liberty
               and
               Sovereignty
               of
               the
               Deity
               ;
               that
               it
               really
               introduces
               the
               greatest
               Weakness
               and
               Folly
               ,
               and
               the
               most
               Brutish
               Madness
               that
               can
               be
               !
               for
               what
               else
               can
               be
               supposed
               to
               be
               the
               Result
               of
               Irresistible
               and
               Extravagant
               Will
               ,
               pursuing
               the
               most
               fortuitous
               Caprichio's
               of
               Humour
               ,
               without
               any
               Wisdom
               ,
               Ends
               ,
               or
               Designs
               to
               Regulate
               its
               Motions
               by
               ?
            
             
               And
               of
               this
               the
               Ancient
               Heathens
               were
               so
               sensible
               ,
               that
               they
               always
               connected
               Goodness
               with
               the
               Idea
               that
               they
               had
               of
               an
               
                 Omnipotent
                 Mind's
              
               being
               Supream
               Lord
               over
               all
               things
               in
               the
               Universe
               ;
               for
               Mind
               not
               guided
               and
               directed
               by
               Goodness
               was
               ,
               according
               to
               them
               ,
               not
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               but
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 mere
                 Folly
                 and
                 Madness
              
               ,
               and
               consequently
               no
               true
               Deity
               .
               There
               is
               a
               Remarkable
               Passage
               of
               
               Celsus's
               to
               this
               purpose
               ,
               which
               though
               introduced
               upon
               another
               Design
               ,
               yet
               very
               clearly
               shews
               the
               Idea
               that
               the
               Heathens
               had
               of
               the
               Goodness
               and
               Wisdom
               of
               the
               Deity
               .
               God
               ,
               saith
               he
               ,
               
                 can't
                 do
                 evil
                 things
                 ,
                 nor
                 will
                 any
                 thing
                 contrary
                 to
                 Nature
                 (
                 or
                 Reason
                 )
                 —
                 for
                 God
                 is
                 not
                 the
                 President
                 or
                 Governour
                 of
                 Irregular
                 or
                 Inordinate
                 Desires
                 ;
                 nor
                 of
                 erroneous
                 Disorder
                 and
                 Confusion
                 ,
                 but
                 of
                 a
                 Nature
                 truly
                 Just
                 and
                 Righteous
                 .
              
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
                 Orig.
                 contr
                 .
                 Cels.
              
               lib.
               5.
               p.
               240.
               
               Cantabr
               .
            
             
               Excellently
               to
               the
               same
               Purpose
               ,
               is
               that
               Saying
               of
               Plotinus
               ,
               The
               
                 Deity
                 doth
                 always
                 act
                 according
                 to
                 his
                 Nature
                 or
                 Essence
                 ,
                 and
                 that
                 Nature
                 or
                 Essence
                 discovereth
                 Goodness
                 and
                 Justice
                 in
                 all
                 its
                 Operations
                 :
                 for
                 indeed
                 ,
                 if
                 these
                 things
                 should
                 not
                 be
                 there
              
               (
               i.
               e.
               
                 in
                 God
              
               )
               
                 where
                 can
                 they
                 else
                 be
                 found
                 ?
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               p.
               265.
               
               Ficin
               .
            
             
               And
               't
               is
               plain
               that
               the
               Heathens
               had
               a
               true
               Notion
               ,
               that
               the
               Deity
               must
               be
               a
               Good
               ,
               Just
               and
               Righteous
               Being
               ;
               because
               several
               of
               the
               old
               Atheists
               ,
               as
               Protagoras
               ,
               &c.
               argued
               against
               the
               Existence
               of
               a
               Deity
               ,
               from
               the
               Worlds
               being
               
                 so
                 ill
                 Made
                 and
                 Ordered
                 as
                 it
                 is
                 ,
              
               and
               from
               there
               being
               so
               much
               Evil
               and
               Misery
               among
               Mankind
               ,
               as
               they
               pretended
               to
               find
               in
               the
               World
               ;
               but
               now
               there
               had
               been
               no
               manner
               of
               force
               in
               this
               Argument
               ,
               and
               it
               had
               been
               ridiculous
               to
               bring
               it
               ,
               if
               ,
               both
               the
               Atheistical
               Proposers
               of
               it
               ,
               and
               their
               Antagonists
               ,
               had
               not
               had
               a
               clear
               Notion
               that
               Goodness
               ,
               Justice
               and
               Righteousness
               are
               naturally
               included
               in
               the
               Idea
               of
               a
               God.
               Accordingly
               Vaninus
               tells
               us
               ,
               That
               Protagoras
               used
               to
               say
               ,
               
                 Si
                 Deus
                 non
                 est
                 unde
                 igitur
                 Bona
                 ?
                 si
                 autem
                 est
                 ,
                 unde
                 Mala
                 ,
              
               Amph.
               Aetern
               .
               Provid
               .
               p.
               90.
               
               And
               the
               same
               thing
               Tully
               tells
               us
               also
               (
               
                 Lib.
                 De
                 Nat.
                 Deorum
              
               )
               that
               Diagoras
               used
               to
               object
               against
               a
               Deity
               .
               All
               which
               sufficiently
               proves
               that
               they
               were
               all
               Agreed
               that
               there
               was
               some
               
               common
               Standard
               of
               Good
               and
               Evil
               ;
               and
               that
               the
               Notion
               of
               a
               Deity
               had
               always
               these
               Attributes
               of
               Goodness
               and
               Justice
               connected
               with
               it
               .
            
             
               And
               if
               this
               be
               so
               ,
               as
               undoubtedly
               it
               is
               ,
               we
               shall
               gain
               one
               more
               good
               Argument
               for
               this
               Natural
               and
               Eternal
               Distinction
               between
               Good
               and
               Evil
               ,
               and
               a
               yet
               much
               Nobler
               Foundation
               for
               Morality
               .
               For
               we
               cannot
               but
               think
               ,
               that
               a
               God
               who
               hath
               Perfect
               Goodness
               ,
               Justice
               and
               Mercy
               ,
               Essential
               to
               his
               Nature
               ,
               and
               who
               hath
               Created
               several
               Orders
               of
               Being
               in
               the
               World
               ,
               to
               make
               them
               Happy
               ,
               and
               in
               order
               to
               display
               his
               own
               Glory
               ,
               by
               his
               Just
               ,
               Kind
               and
               Gracious
               Dealing
               with
               them
               :
               we
               cannot
               but
               think
               ,
               I
               say
               ,
               that
               God
               will
               give
               to
               those
               of
               his
               Creatures
               ,
               whom
               he
               hath
               endowed
               with
               Reason
               ,
               and
               a
               Power
               of
               Liberty
               and
               Choice
               ,
               such
               a
               Method
               of
               knowing
               his
               Will
               ,
               (
               the
               Way
               that
               leads
               to
               their
               own
               Happiness
               )
               as
               that
               they
               shall
               never
               be
               Mistaken
               about
               it
               ,
               but
               by
               their
               own
               gross
               Fault
               and
               Neglect
               .
               And
               also
               that
               he
               will
               make
               the
               difference
               between
               Good
               and
               Evil
               ,
               and
               between
               Virtue
               and
               Vice
               so
               plain
               and
               conspicuous
               ,
               that
               no
               one
               can
               miss
               of
               the
               Knowledge
               of
               his
               Duty
               ,
               but
               by
               a
               wilful
               Violation
               of
               those
               Powers
               and
               Faculties
               God
               hath
               graciously
               implanted
               in
               his
               Nature
               .
               And
               all
               this
               we
               see
               God
               hath
               Actually
               done
               :
               and
               indeed
               much
               more
               ;
               having
               over
               and
               above
               connected
               very
               great
               Rewards
               with
               the
               Practice
               of
               Virtue
               and
               Morality
               .
               And
               hath
               either
               naturally
               planted
               in
               the
               Minds
               of
               Men
               a
               Notion
               of
               some
               future
               State
               ,
               or
               else
               hath
               given
               our
               Nature
               such
               a
               Power
               ,
               as
               that
               we
               may
               attain
               to
               
               such
               a
               Notion
               :
               for
               we
               find
               a
               very
               plain
               Belief
               and
               Expectation
               of
               such
               a
               State
               ,
               among
               many
               of
               the
               Ancient
               and
               Modern
               Heathens
               .
            
             
               And
               over
               and
               above
               all
               this
               ,
               he
               hath
               also
               given
               us
               a
               clear
               Revelation
               of
               his
               Will
               in
               the
               Holy
               Scripture
               ,
               
                 that
                 sure
                 Word
                 of
                 Prophecy
                 and
                 Instruction
                 ,
              
               whereby
               we
               may
               ,
               if
               we
               will
               ,
               gain
               a
               yet
               plainer
               Knowledge
               of
               our
               Duty
               ,
               be
               more
               perfectly
               Instructed
               in
               the
               Method
               of
               Eternal
               Salvation
               ,
               and
               find
               also
               much
               higher
               Encouragements
               ,
               and
               much
               greater
               Helps
               and
               Assistances
               than
               we
               had
               before
               in
               the
               State
               of
               Nature
               .
               And
               all
               this
               is
               vouchsafed
               us
               to
               enforce
               the
               more
               effectually
               the
               Practice
               of
               Moral
               Virtue
               ,
               and
               to
               enable
               us
               more
               perfectly
               to
               perform
               those
               Things
               ,
               which
               the
               Universal
               Reason
               of
               Mankind
               approves
               as
               Good
               ,
               Lovely
               and
               Advantageous
               to
               Human
               Nature
               .
            
             
               FINIS
               .
            
          
        
         
           
             
             
               Books
               Printed
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               in
               St.
               
               Paul's
               Church-Yard
               .
            
             
               REmarks
               upon
               some
               late
               Papers
               relating
               to
               the
               Universal
               Deluge
               ,
               and
               to
               the
               Natural
               History
               of
               the
               Earth
               .
               In
               Octavo
               .
               And
               ,
            
             
               Immorality
               and
               Pride
               the
               great
               Causes
               of
               Atheism
               .
               The
               Atheist's
               Objection
               ,
               that
               we
               can
               have
               no
               Idea
               of
               God
               ,
               Refuted
               .
               The
               Notion
               of
               a
               God
               ,
               neither
               from
               Fear
               nor
               Policy
               .
               The
               Atheist's
               Objections
               ,
               against
               the
               Immaterial
               Nature
               of
               God
               ,
               and
               Incorporeal
               Substances
               ,
               Refuted
               .
               A
               Refutation
               of
               the
               Objections
               against
               the
               Attributes
               of
               God
               in
               General
               :
               In
               Six
               Sermons
               Preach'd
               at
               the
               Cathedral
               Church
               of
               St.
               Paul
               ,
               1698.
               being
               the
               first
               Six
               of
               the
               Lecture
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
               By
               
                 John
                 Harris
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               Royal
               Society
               .
            
             
               Dr.
               
               Payne's
               Discourses
               on
               several
               Practical
               Subjects
               .
               In
               Octavo
               .
            
             
               Dr.
               
               Abbadie's
               Vindication
               of
               the
               Christian
               Religion
               ,
               in
               Two
               Parts
               .
               In
               Octavo
               .
            
             
               A
               Serious
               Proposal
               to
               the
               Ladies
               ,
               in
               Two
               Parts
               .
               In
               Twelves
               .
            
             
               Letters
               concerning
               the
               Love
               of
               God
               ,
               between
               the
               Author
               of
               the
               Proposal
               to
               the
               Ladies
               ,
               and
               Mr.
               Norris
               .
            
             
               A
               Treatise
               of
               the
               Asthma
               ,
               divided
               into
               Four
               Parts
               .
               In
               the
               First
               is
               given
               a
               History
               of
               the
               Fits
               ,
               and
               the
               Symptoms
               preceeding
               them
               .
               In
               the
               Second
               ,
               The
               Cacochymia
               ,
               that
               disposes
               to
               the
               Fit
               ,
               and
               the
               Rarefaction
               of
               the
               Spirits
               which
               produces
               it
               ,
               are
               Described
               .
               In
               the
               Third
               ,
               The
               Accidental
               Causes
               of
               the
               Fit
               ,
               and
               the
               Symptomatic
               Asthmas
               are
               Observ'd
               .
               In
               the
               Fourth
               ,
               The
               Cure
               of
               the
               Asthma
               Fit
               ,
               and
               the
               Method
               of
               Preventing
               it
               ,
               is
               Proposed
               .
               To
               which
               is
               annex'd
               a
               Digression
               about
               the
               several
               Species
               of
               Acids
               distinguish'd
               by
               their
               Tastes
               :
               And
               't
               is
               observ'd
               how
               far
               they
               were
               thought
               Convenient
               or
               Injurious
               in
               general
               Practice
               ,
               by
               the
               Old
               Writers
               ;
               and
               most
               particularly
               in
               relation
               to
               the
               Cure
               of
               the
               Asthma
               ;
               By
               Sir
               
                 John
                 Floyer
              
               .
               In
               Octavo
               .
            
          
        
      
       
         
           
             
             
             
               A
               Refutation
               of
               the
               
                 Atheistical
                 Notion
              
               OF
               Fate
               ,
               or
               Absolute
               Necessity
               .
            
             
               IN
               A
               SERMON
               Preach'd
               at
               the
               CATHEDRAL-CHURCH
               of
               St.
               
                 Paul
                 ,
                 November
              
               the
               Seventh
               ,
               1698.
               
            
             
               BEING
               The
               Eighth
               of
               the
               LECTURE
               for
               that
               Year
               ,
               Founded
               by
               the
               Honourable
               
                 Robert
                 Boyle
              
               ,
               
                 Esq
              
            
             
               By
               
                 JOHN
                 HARRIS
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               ROYAL-SOCIETY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 J.
                 L.
              
               for
               
                 Richard
                 Wilkin
              
               ,
               at
               the
               King's-Head
               in
               St.
               
                 Paul's
                 Church-Yard
              
               ,
               1698.
               
            
          
        
         
           
             
             
             
               
                 
                   JEREM.
                   ix
                   .
                   24
                   .
                
                 
                   Let
                   him
                   that
                   glorieth
                   ,
                   glory
                   in
                   this
                   ,
                   that
                   he
                   understandeth
                   and
                   knoweth
                   me
                   ,
                   that
                   I
                   am
                   the
                   Lord
                   ,
                   who
                   exercise
                   loving
                   kindness
                   ,
                   judgment
                   and
                   righteousness
                   in
                   the
                   earth
                   :
                   for
                   in
                   these
                   things
                   do
                   I
                   delight
                   ,
                   saith
                   the
                   Lord.
                   
                
              
            
             
               I
               Did
               ,
               in
               my
               last
               Discourse
               ,
               begin
               to
               Speak
               to
               the
               Second
               Particular
               considerable
               in
               these
               Words
               ,
               viz.
               
            
             
               
                 An
                 Account
                 of
                 some
                 of
                 those
                 Attributes
                 which
                 God
                 is
                 here
                 said
                 to
                 Exercise
                 in
                 the
                 Earth
                 ,
                 and
                 in
                 which
                 he
                 Delights
                 .
              
            
             
               On
               which
               I
               did
               not
               think
               it
               necessary
               to
               Discourse
               particularly
               ;
               but
               from
               thence
               took
               an
               Occasion
               to
               Remove
               two
               Great
               Bars
               to
               the
               true
               Knowledge
               of
               God
               and
               of
               his
               Attributes
               ,
               which
               Sceptical
               and
               Unbelieving
               Men
               had
               raised
               in
               the
               Way
               .
               Which
               were
               These
               :
               
                 
                   I.
                   That
                   there
                   is
                   in
                   reality
                   no
                   such
                   Things
                   as
                   Moral
                   Good
                   or
                   Evil
                   :
                   But
                   that
                   all
                   Actions
                   are
                   in
                   their
                   own
                   Nature
                   indifferent
                   .
                
                 
                   II.
                   That
                   all
                   things
                   are
                   determined
                   by
                   absolute
                   Fatality
                   :
                   And
                   that
                   God
                   himself
                   ,
                   and
                   all
                   Creatures
                   whatsoever
                   ,
                   are
                   Necessary
                   Agents
                   ,
                   without
                   having
                   any
                   Power
                   of
                   Choice
                   ,
                   or
                   any
                   real
                   Liberty
                   in
                   their
                   Natures
                   at
                   all
                   .
                
              
            
             
             
               The
               former
               of
               These
               I
               did
               then
               dispatch
               ,
               plainly
               proving
               the
               Existence
               of
               Moral
               Good
               and
               Evil
               ,
               and
               answering
               the
               Objections
               against
               it
               .
            
             
               I
               proceed
               now
               to
               speak
               to
               the
               latter
               ;
               which
               is
               an
               Objection
               that
               our
               Adversaries
               are
               very
               fond
               of
               ,
               and
               do
               all
               of
               them
               ,
               upon
               Occasion
               ,
               have
               recourse
               to
               .
               And
               it
               is
               indeed
               a
               great
               Point
               gain'd
               if
               they
               could
               make
               it
               out
               ,
               and
               will
               effectually
               destroy
               all
               manner
               of
               Religious
               Obligation
               ,
               and
               all
               dread
               of
               Punishment
               for
               doing
               amiss
               .
               
               For
               as
               one
               observes
               on
               these
               Three
               things
               all
               Religion
               is
               founded
               :
               1.
               
               That
               there
               is
               a
               God
               who
               made
               ,
               presides
               over
               ,
               and
               governeth
               all
               things
               .
               2.
               
               That
               there
               are
               some
               things
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 in
                 their
                 own
                 Natures
                 good
                 and
                 just
                 .
              
               3.
               
               That
               there
               is
               also
               something
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               something
               
                 in
                 our
                 own
                 Power
                 to
                 do
                 ,
              
               whereby
               we
               are
               Accountable
               for
               our
               Actions
               ,
               and
               become
               guilty
               when
               we
               do
               amiss
               .
               But
               there
               can
               certainly
               be
               neither
               Good
               nor
               Evil
               in
               any
               Man's
               Actions
               ,
               and
               no
               Rewards
               or
               Punishments
               can
               be
               the
               Consequents
               of
               them
               ,
               if
               nothing
               at
               all
               be
               in
               our
               own
               Power
               ,
               if
               whatever
               we
               act
               or
               commit
               ,
               it
               is
               absolutely
               impossible
               for
               us
               to
               avoid
               acting
               or
               committing
               .
               Which
               yet
               must
               be
               the
               case
               ,
               if
               ,
               as
               they
               assert
               ,
               
                 Things
                 are
                 determined
                 by
                 absolute
                 Fatality
                 ;
                 and
                 that
                 God
                 himself
                 and
                 all
                 Creatures
                 whatsoever
                 are
                 necessary
                 Agents
                 ,
                 without
                 having
                 any
                 Power
                 of
                 Choice
                 ,
                 or
                 any
                 real
                 Liberty
                 in
                 their
                 Natures
                 at
                 all
                 .
              
            
             
               I
               shall
               therefore
               at
               this
               Time
               ,
               1.
               
               Shew
               you
               that
               this
               is
               plainly
               their
               Assertion
               ,
               from
               their
               own
               words
               .
            
             
               2.
               
               I
               shall
               endeavour
               to
               shew
               the
               Groundlesness
               of
               of
               those
               Reasons
               on
               which
               they
               build
               their
               Hypothesis
               .
            
             
               And
               3.
               from
               some
               Arguments
               ,
               Establish
               the
               contrary
               Position
               of
               the
               Freedom
               and
               Liberty
               of
               Human
               Nature
               .
            
             
             
               1.
               
               And
               that
               this
               is
               the
               Assertion
               of
               the
               Two
               great
               Atheistical
               Writers
               ,
               is
               very
               plain
               ,
               Mr.
               Hobbs
               declares
               himself
               to
               be
               of
               the
               Opinion
               ,
               (a)
               
                 That
                 no
                 Man
                 can
                 be
                 free
                 from
                 Necessitation
                 .
                 That
                 Nothing
                 taketh
                 beginning
                 from
                 it self
                 ,
                 but
                 from
                 the
                 Action
                 of
                 some
                 other
                 Immediate
                 Agent
                 without
                 it self
                 .
                 And
                 that
                 therefore
                 ,
                 when
                 first
                 a
                 Man
                 hath
                 an
                 Appetite
                 or
                 Will
                 to
                 something
                 ,
                 to
                 which
                 immediately
                 before
                 he
                 had
                 no
                 Appetite
                 nor
                 Will
                 ,
                 the
                 Cause
                 of
                 his
                 Will
                 is
                 not
                 the
                 Will
                 it self
                 ,
                 but
                 something
                 else
                 not
                 in
                 his
                 own
                 disposing
                 .
                 So
                 that
                 whereas
                 it
                 is
                 out
                 of
                 Controversie
                 that
                 of
                 Voluntary
                 Actions
                 the
                 Will
                 is
                 the
                 Necessary
                 Cause
                 ,
                 and
                 by
                 this
                 which
                 is
                 said
                 ,
                 the
                 Will
                 is
                 also
                 caused
                 by
                 other
                 things
                 whereof
                 it
                 disposeth
                 not
                 ,
                 it
                 followeth
                 ,
                 that
                 Voluntary
                 Actions
                 have
                 all
                 of
                 them
                 Necessary
                 Causes
                 ,
                 and
                 therefore
                 are
                 necessitated
                 .
              
               (b)
               This
               (
               saith
               he
               also
               )
               
                 is
                 a
                 certain
                 Truth
                 ;
                 that
                 there
                 are
                 Certain
                 and
                 Necessary
                 Causes
                 which
                 make
                 every
                 Man
                 to
                 will
                 what
                 he
                 willeth
                 ,
              
               Ib.
               p.
               306.
               
               And
               then
               as
               to
               the
               Deity
               ,
               I
               have
               already
               more
               than
               once
               taken
               notice
               ,
               That
               Hobbs
               denies
               Him
               any
               
                 Understanding
                 ,
                 Sense
                 ,
                 or
                 Knowledge
              
               ;
               (c)
               and
               asserts
               him
               to
               be
               
                 without
                 any
                 Ends
                 or
                 Designs
                 in
                 his
                 Actions
                 and
                 Operations
                 .
              
               Which
               plainly
               makes
               Him
               an
               Agent
               absolutely
               and
               physically
               Necessary
               ;
               as
               ,
               indeed
               ,
               follows
               also
               from
               the
               Notion
               of
               his
               Being
               Corporeal
               ,
               which
               the
               same
               Writer
               every
               where
               maintains
               (d)
               .
            
             
               Spinoza
               also
               is
               very
               Express
               in
               this
               Matter
               ,
               as
               I
               have
               already
               shewn
               (e)
               in
               some
               Measure
               .
               
                 In
                 mente
              
               (
               saith
               he
               )
               
                 nulla
                 est
                 absoluta
                 sive
                 libera
                 voluntas
                 ;
                 sed
                 Mens
                 ad
                 Hoc
                 vel
                 illud
                 Volendum
                 determinatur
                 à
                 Causâ
                 ,
                 quae
                 etiam
                 ab
                 aliâ
                 ,
                 &
                 haec
                 iterùm
                 ab
                 aliâ
                 &
                 sic
                 in
                 Infinitum
              
               (f)
               .
               And
               in
               another
               place
               ,
               
                 Voluntas
                 non
                 potest
                 vocari
                 Causa
                 libera
                 ,
                 sed
                 Tantum
                 necessaria
                 .
              
               (g)
               And
               
               yet
               on
               another
               Occasion
               ,
               and
               in
               another
               Book
               ,
               he
               hath
               these
               words
               ,
               
                 Clarè
                 &
                 distinctè
                 Intelligimus
                 ,
                 si
                 ad
                 Nostram
                 naturam
                 attendamus
                 ,
                 nos
                 in
                 nostris
                 actionibus
                 esse
                 liberos
                 ,
                 &
                 de
                 multis
                 deliberare
                 propter
                 id
                 solum
                 ,
                 quod
                 volumus
              
               (a)
               .
               Which
               is
               as
               plain
               and
               palpable
               a
               Contradiction
               to
               what
               he
               ,
               with
               the
               same
               air
               of
               Assurance
               ,
               delivers
               in
               other
               places
               ,
               as
               can
               possibly
               be
               .
            
             
               Mr.
               Hobbs
               also
               cannot
               be
               acquitted
               from
               expresly
               contradicting
               himself
               as
               to
               this
               Point
               of
               Liberty
               and
               Necessity
               ;
               for
               he
               tells
               us
               in
               his
               Reasons
               for
               his
               Opinion
               )
               (b)
               
                 That
                 he
                 that
                 reflecteth
                 on
                 himself
                 cannot
                 but
                 be
                 satisfied
                 .
                 That
                 a
                 Free
                 Agent
                 is
                 he
                 that
                 can
                 do
                 if
                 he
                 will
                 ,
                 and
                 forbear
                 if
                 he
                 will.
              
               And
               such
               an
               Agent
               he
               allows
               Man
               to
               be
               ,
               and
               saith
               he
               hath
               
                 proved
                 it
                 too
              
               .
               But
               how
               he
               will
               reconcile
               this
               with
               his
               Assertion
               that
               
                 no
                 Man
                 can
                 be
                 free
                 from
                 Necessitation
                 ,
              
               and
               that
               all
               our
               Actions
               have
               
                 necessary
                 Causes
              
               ,
               and
               therefore
               are
               necessitated
               ,
               I
               cannot
               imagine
               .
               As
               to
               
               Spinoza's
               Account
               of
               the
               Deity
               ,
               in
               Reference
               to
               this
               Point
               ,
               I
               have
               given
               a
               hint
               or
               two
               of
               it
               already
               .
               He
               makes
               God
               to
               be
               the
               same
               with
               Nature
               ,
               or
               the
               Universe
               ,
               to
               be
               Corporeal
               and
               an
               absolutely
               necessary
               Agent
               ;
               one
               who
               cannot
               possibly
               help
               doing
               as
               he
               doth
               ;
               one
               who
               hath
               
                 no
                 Power
                 of
                 Creation
              
               ,
               nor
               doth
               act
               according
               to
               
                 free
                 Will
              
               (c)
               .
               But
               is
               Limited
               and
               Restrained
               to
               one
               constant
               Method
               of
               Acting
               by
               the
               Absolute
               Necessity
               of
               his
               Nature
               ,
               or
               by
               his
               Infinite
               Power
               .
               And
               lest
               any
               one
               should
               misunderstand
               him
               so
               far
               ,
               as
               to
               imagine
               that
               he
               means
               by
               this
               ,
               that
               God
               is
               by
               the
               Excellency
               and
               Perfection
               of
               his
               Nature
               ,
               in
               all
               his
               Operations
               exactly
               conformable
               to
               the
               Rules
               of
               
                 Justice
                 ,
                 Goodness
              
               and
               
                 Right
                 Reason
              
               ;
               He
               plainly
               excludes
               that
               Notion
               in
               these
               words
               ;
               
                 Qui
                 dicunt
                 Deum
                 omnia
                 
                 sub
                 Ratione
                 Boni
                 agere
                 ,
                 Hi
                 aliquid
                 extra
                 Deum
                 videntur
                 ponere
                 ,
                 quod
                 à
                 Deo
                 non
                 dependet
                 ,
                 ad
                 quod
                 Deus
                 tanquam
                 ad
                 Exemplar
                 in
                 Operando
                 attendit
                 ,
                 vel
                 ad
                 quod
                 ,
                 tanquam
                 ad
                 certum
                 scopum
                 collimat
                 :
                 Quod
                 profectò
                 nihil
                 aliud
                 est
                 quam
                 Deum
                 Fato
                 subjicere
              
               (a)
               .
            
             
               Now
               ,
               I
               think
               nothing
               can
               more
               shew
               the
               wicked
               Perversness
               of
               this
               Writer's
               Mind
               ,
               than
               this
               Passage
               ;
               For
               he
               could
               not
               but
               know
               very
               well
               that
               when
               Divines
               assert
               the
               Deity
               to
               be
               Essentially
               and
               
                 necessarily
                 Good
              
               ,
               they
               do
               not
               mean
               that
               Goodness
               is
               any
               thing
               Extrinsical
               to
               the
               Divine
               Nature
               ,
               much
               less
               that
               it
               is
               something
               which
               hath
               
                 no
                 dependance
              
               upon
               it
               :
               but
               only
               that
               the
               Excellency
               and
               Perfection
               of
               his
               Nature
               is
               such
               ,
               as
               that
               it
               is
               in
               every
               thing
               exactly
               conformable
               to
               Right
               Reason
               ;
               and
               therefore
               this
               was
               certainly
               a
               wilful
               Perversion
               of
               their
               Sense
               ,
               set
               up
               on
               purpose
               to
               overthrow
               the
               Notion
               of
               Moral
               Goodness
               in
               the
               Deity
               .
               But
               how
               vain
               is
               it
               for
               him
               to
               tell
               us
               ,
               that
               for
               the
               Deity
               to
               Act
               
                 sub
                 Ratione
                 Boni
              
               ,
               is
               for
               Him
               to
               be
               Subject
               to
               Fate
               ,
               when
               at
               the
               same
               time
               he
               Himself
               Asserts
               ,
               that
               God
               is
               in
               every
               respect
               a
               Necessary
               Agent
               ,
               without
               any
               
                 free
                 Will
              
               ,
               nay
               ,
               without
               any
               Knowledge
               or
               Vnderstanding
               in
               his
               Nature
               at
               all
               ?
               This
               is
               so
               plain
               a
               Demonstration
               ,
               that
               it
               was
               his
               chief
               and
               Primary
               Design
               to
               banish
               out
               of
               Mens
               Minds
               the
               Notion
               of
               Moral
               Goodness
               ,
               that
               nothing
               can
               be
               more
               :
               and
               therefore
               tho'
               he
               was
               resolved
               to
               Introduce
               absolute
               Necessity
               into
               all
               Actions
               both
               Divine
               and
               Human
               ;
               yet
               it
               should
               be
               such
               an
               one
               as
               should
               leave
               no
               Umbrage
               for
               any
               distinction
               between
               Good
               and
               Evil
               ,
               or
               any
               Foundation
               for
               Rewards
               and
               Punishments
               .
               And
               in
               this
               Notion
               of
               Necessity
               ,
               these
               Writers
               follow
               
                 Democritus
                 ,
                 Heraclitus
                 ,
                 Leucippus
              
               ,
               and
               that
               Atheistical
               
               Sect
               ;
               who
               maintain'd
               that
               there
               was
               Nothing
               in
               all
               Nature
               but
               Matter
               and
               Motion
               .
               And
               therefore
               when
               these
               Modern
               Writers
               assert
               that
               
                 there
                 is
                 nothing
                 in
                 the
                 Universe
                 but
                 Body
                 ,
              
               as
               they
               do
               ,
               they
               run
               Fate
               farther
               than
               most
               of
               the
               Old
               Heathen
               Patrons
               of
               Necessity
               did
               .
               For
               there
               was
               none
               but
               the
               
                 Democritick
                 Sect
              
               ,
               that
               supposed
               Fate
               to
               have
               a
               Power
               over
               the
               Will
               of
               Man
               ;
               and
               in
               this
               particular
               ,
               even
               they
               were
               deserted
               by
               Epicurus
               ;
               as
               I
               observe
               below
               .
               The
               
                 Pythagoreans
                 ,
                 Platonists
              
               ,
               and
               Stoicks
               agreed
               that
               the
               
                 Mind
                 of
                 Man
                 was
                 free
              
               .
               And
               't
               is
               well
               known
               that
               the
               Stoicks
               did
               in
               this
               
                 Free
                 Power
              
               of
               the
               Will
               of
               Man
               ,
               found
               that
               arrogant
               Assertion
               of
               theirs
               ,
               That
               
                 a
                 Wise
                 Man
              
               was
               in
               one
               respect
               more
               excellent
               than
               the
               Gods
               ;
               for
               they
               were
               Good
               by
               the
               Necessity
               of
               their
               Nature
               and
               could
               not
               help
               it
               ,
               whereas
               Man
               had
               a
               Power
               of
               being
               otherwise
               ,
               and
               therefore
               was
               the
               more
               commendable
               for
               being
               so
               .
               There
               was
               ,
               indeed
               ,
               some
               of
               the
               Poets
               ,
               and
               some
               few
               of
               the
               Philosophers
               too
               ,
               who
               did
               subject
               the
               Gods
               themselves
               to
               Fate
               or
               Necessity
               .
               Thus
               Seneca
               in
               one
               place
               saith
               ,
               
                 Necessitas
                 &
                 Deos
                 alligat
                 ;
                 Irrevocabilis
                 Divina
                 pariter
                 ac
                 Humana
                 Cursus
                 vehit
                 .
                 Ille
                 ipse
                 omnium
                 Conditor
                 ac
                 Rector
                 scripsit
                 quidem
                 Fata
                 ,
                 sed
                 sequitur
                 ,
                 semper
                 paret
                 ,
                 semel
                 jussit
                 .
              
               Which
               Opinion
               is
               effectually
               refuted
               and
               exposed
               by
               Lucian
               ,
               in
               that
               Dialogue
               of
               his
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               As
               also
               by
               Lactantius
               in
               his
               First
               Book
               
                 De
                 falsâ
                 Religione
              
               ,
               Chap.
               11.
               
               But
               this
               ,
               as
               I
               doubt
               not
               but
               Seneca
               and
               some
               others
               understood
               in
               a
               softer
               sense
               than
               at
               first
               sight
               it
               appears
               to
               have
               ,
               so
               was
               it
               the
               Doctrine
               of
               but
               a
               few
               ;
               for
               generally
               the
               Heathens
               did
               fully
               believe
               that
               Prayers
               and
               Sacrifices
               would
               alter
               a
               Man's
               Fortune
               and
               Circumstances
               for
               
               the
               better
               ;
               that
               they
               would
               appease
               the
               Anger
               ,
               and
               gain
               the
               Favour
               and
               Blessing
               of
               the
               Gods
               ,
               and
               that
               Their
               Nature
               was
               not
               so
               absolutely
               Fatal
               and
               Necessary
               ,
               but
               that
               they
               could
               freely
               deal
               with
               their
               Creatures
               according
               as
               they
               deserved
               at
               their
               hands
               .
               For
               we
               find
               Balbus
               the
               Stoick
               mentioned
               by
               Cicero
               ,
               telling
               us
               ,
               That
               
                 the
                 Nature
                 of
                 God
                 would
                 not
                 be
                 most
                 Powerful
                 and
                 Excellent
                 ,
                 if
                 it
                 were
                 Subject
                 to
                 the
                 same
                 Necessity
                 or
                 Nature
                 ,
                 Quâ
                 Coelum
                 ,
                 maria
                 ,
                 terraeque
                 reguntur
                 :
                 Nihil
                 Enim
                 est
                 praestantius
                 Deo
                 ,
                 Nulli
                 igitur
                 est
                 Naturae
                 Obediens
                 &
                 Subjectus
                 .
              
               So
               that
               these
               Writers
               tread
               in
               the
               Steps
               of
               the
               worst
               ,
               and
               most
               Atheistical
               of
               the
               Heathen
               Philosophers
               ,
               and
               maintain
               a
               more
               rigid
               Fate
               ,
               and
               a
               more
               irresistible
               Necessity
               than
               most
               of
               them
               did
               .
               But
               ,
            
             
               2
               :
               I
               come
               next
               to
               shew
               the
               Groundlesness
               of
               those
               Reasons
               and
               Arguments
               on
               which
               these
               Men
               build
               their
               Hypothesis
               of
               Absolute
               Necessity
               .
            
             
               And
               first
               as
               to
               the
               Reasons
               of
               Mr.
               Hobbs
               .
               The
               Chief
               that
               he
               brings
               against
               the
               freedom
               of
               Human
               Actions
               are
               these
               ,
               saith
               Mr.
               
                 Hobbs
                 ,
                 In
                 all
                 Deliberations
                 and
                 alternate
                 Successions
                 of
                 Contrary
                 Appetites
                 ,
                 't
                 is
                 the
                 last
                 only
                 which
                 we
                 call
                 Will
                 ;
                 this
                 is
                 immediately
                 before
                 the
                 doing
                 of
                 any
                 Action
                 ,
                 or
                 next
                 before
                 the
                 doing
                 of
                 it
                 become
                 Impossible
                 .
              
               Also
               ,
               Nothing
               ,
               saith
               he
               ,
               
                 can
                 take
                 beginning
                 from
                 it self
                 ,
                 but
                 must
                 do
                 it
                 from
                 the
                 Action
                 of
                 some
                 other
                 immediate
                 Agent
                 without
                 it
                 ;
                 if
                 therefore
                 a
                 Man
                 hath
                 a
                 Will
                 to
                 something
                 ,
                 which
                 he
                 had
                 not
                 before
                 :
                 the
                 Cause
                 of
                 his
                 Willing
                 is
                 not
                 the
                 Will
                 it self
                 ,
                 but
                 something
                 else
                 not
                 in
                 his
                 own
                 disposing
                 .
                 So
                 that
                 whereas
                 't
                 is
                 out
                 of
                 Controversie
                 ,
                 that
                 of
                 Voluntary
                 Actions
                 the
                 Will
                 is
                 the
                 Necessary
                 Cause
                 ;
                 and
                 by
                 this
                 which
                 is
                 now
                 said
                 ,
                 the
                 Will
                 is
                 also
                 Caused
                 by
                 Other
                 
                 things
                 whereof
                 it
                 disposeth
                 not
                 ,
                 it
                 follows
                 that
                 Voluntary
                 Actions
                 have
                 all
                 of
                 them
                 Necessary
                 Causes
                 ,
                 and
                 therefore
                 are
                 necessitated
                 .
              
               Agen
               also
               ,
               
                 Every
                 sufficient
                 Cause
              
               ,
               saith
               he
               ,
               
                 is
                 a
                 Necessary
                 one
                 ,
                 for
                 if
                 it
                 did
                 not
                 produce
                 its
                 Effect
                 necessarily
                 ,
                 't
                 was
                 because
                 something
                 was
                 wanting
                 to
                 its
                 Production
                 ,
                 and
                 then
                 it
                 was
                 not
                 sufficient
                 .
                 Now
                 from
                 hence
                 it
                 follows
                 that
                 whatsoever
                 is
                 produced
                 ,
                 is
                 produced
                 Necessarily
                 ,
                 and
                 consequently
                 all
                 Voluntary
                 Actions
                 are
                 Necessitated
                 .
                 And
                 to
                 define
                 a
                 Free
                 Agent
                 to
                 be
                 that
                 ,
                 which
                 when
                 all
                 things
                 are
                 present
                 which
                 are
                 necessary
                 to
                 produce
                 the
                 Effect
                 ,
                 can
                 nevertheless
                 not
                 produce
                 it
                 ,
                 is
                 Contradiction
                 and
                 Nonsense
                 ;
                 for
                 't
                 is
                 all
                 one
                 as
                 to
                 say
                 the
                 Cause
                 may
                 be
                 sufficient
              
               (
               i.
               e.
               )
               
                 Necessary
                 ,
                 and
                 yet
                 the
                 Effect
                 shall
                 not
                 follow
                 .
              
               This
               is
               the
               Substance
               of
               all
               Mr.
               Hobbs
               his
               Proof
               against
               Free
               Will
               ;
               in
               which
               ,
               there
               are
               almost
               as
               many
               Mistakes
               as
               there
               are
               Sentences
               ;
               and
               from
               hence
               it
               plainly
               will
               appear
               ,
               that
               either
               he
               had
               no
               clear
               Idea's
               of
               what
               he
               wrote
               about
               ;
               or
               else
               did
               designedly
               endeavour
               to
               perplex
               ,
               darken
               and
               confound
               the
               Cause
               :
               For
               in
               the
               first
               place
               ,
               He
               confounds
               
                 the
                 Power
                 or
                 Faculty
                 of
                 Willing
              
               in
               Man
               with
               the
               
                 last
                 act
                 of
                 Willing
              
               ,
               or
               Determination
               after
               Deliberating
               .
               And
               consequently
               doth
               not
               distinguish
               between
               what
               the
               Schools
               would
               call
               Hypothetical
               and
               
                 Absolute
                 Necessity
              
               :
               which
               yet
               ought
               to
               be
               carefully
               done
               in
               the
               Point
               between
               us
               ;
               for
               an
               Agent
               may
               be
               free
               ,
               and
               no
               doubt
               every
               Man
               is
               free
               to
               deliberate
               on
               ,
               and
               to
               compare
               the
               Objects
               offered
               to
               his
               Choice
               ,
               and
               yet
               not
               be
               so
               
                 after
                 he
                 hath
                 chosen
              
               .
               Then
               ,
               indeed
               ,
               Necessity
               comes
               in
               ;
               't
               is
               impossible
               for
               any
               one
               to
               choose
               and
               not
               to
               choose
               ,
               or
               to
               determine
               and
               not
               to
               determine
               ;
               and
               after
               the
               Election
               is
               made
               ,
               no
               one
               ever
               supposed
               that
               a
               Man
               
               is
               free
               not
               to
               make
               it
               .
               And
               therefore
               if
               by
               the
               Will
               Mr.
               Hobbs
               means
               that
               
                 last
                 Act
                 of
                 Willing
              
               or
               Electing
               ,
               
                 which
                 immediately
                 precedes
                 Acting
              
               ,
               or
               
                 which
                 is
                 next
                 before
                 the
                 doing
                 of
                 a
                 thing
                 become
                 impossible
                 ,
              
               as
               he
               expresseth
               himself
               ;
               he
               fights
               with
               his
               own
               shadow
               ,
               and
               opposes
               that
               which
               no
               body
               ever
               denied
               :
               for
               no
               Man
               ever
               supposed
               Freedom
               and
               Determination
               to
               be
               the
               same
               thing
               ;
               but
               only
               that
               Man
               before
               he
               determined
               was
               free
               ,
               whether
               he
               would
               determine
               so
               and
               so
               ,
               or
               not
               .
               And
               accordingly
               he
               himself
               defines
               a
               voluntary
               Agent
               ,
               
                 to
                 be
                 him
                 that
                 hath
                 not
                 made
                 an
                 end
                 of
                 Deliberating
              
               (a)
               .
            
             
               Agen
               ,
               2.
               
               'T
               is
               hard
               to
               know
               what
               he
               means
               here
               ,
               by
               
                 Nothing
                 taking
                 its
                 beginning
                 from
                 it self
                 :
              
               he
               is
               talking
               about
               
                 Voluntary
                 Actions
              
               ,
               and
               about
               the
               freedom
               of
               Human
               Nature
               ,
               and
               therefore
               should
               referr
               this
               to
               the
               Will
               of
               Man
               :
               but
               the
               Instances
               he
               afterwards
               produces
               ,
               are
               of
               
                 Contingent
                 Things
              
               (b)
               ,
               which
               are
               nothing
               at
               all
               to
               his
               purpose
               .
               But
               if
               this
               be
               spoken
               of
               the
               Will
               ,
               what
               will
               it
               signifie
               ?
               I
               grant
               Nothing
               can
               take
               its
               beginning
               from
               itself
               ;
               the
               Will
               of
               Man
               took
               its
               beginning
               from
               God
               ,
               and
               Voluntary
               Actions
               (
               we
               say
               )
               take
               their
               beginning
               from
               the
               Faculty
               or
               Power
               of
               Willing
               placed
               in
               our
               Souls
               :
               But
               what
               then
               ?
               doth
               it
               follow
               from
               thence
               ,
               that
               those
               Actions
               we
               call
               Voluntary
               are
               Necessitated
               ,
               because
               that
               they
               take
               their
               Original
               from
               that
               free
               Power
               of
               Election
               God
               hath
               placed
               in
               our
               Natures
               ,
               and
               not
               from
               themselves
               ?
               I
               dare
               say
               ,
               no
               one
               can
               see
               the
               consequence
               of
               this
               part
               of
               the
               Argument
               .
               And
               it
               will
               not
               in
               the
               least
               follow
               from
               hence
               ,
               
                 that
                 the
                 Cause
                 of
                 a
                 Man's
                 Willing
                 ,
                 is
                 not
                 the
                 Will
                 it self
                 ;
                 but
                 something
                 else
                 not
                 in
                 his
                 own
                 disposing
                 :
              
               Which
               yet
               he
               boldly
               asserts
               .
               
               It
               is
               the
               
                 Power
                 of
                 Willing
              
               ,
               or
               that
               Faculty
               which
               we
               find
               in
               our selves
               ,
               of
               
                 being
                 free
              
               (
               in
               many
               Cases
               )
               to
               Act
               or
               not
               Act
               ,
               or
               to
               Act
               after
               such
               a
               particular
               manner
               ,
               which
               is
               generally
               called
               the
               Will
               ;
               and
               this
               is
               commonly
               said
               to
               be
               free
               .
               Tho'
               I
               think
               (
               as
               one
               hath
               observed
               )
               (a)
               it
               is
               not
               so
               proper
               a
               way
               of
               Speaking
               ,
               as
               to
               say
               ,
               the
               
                 Man
                 is
                 free
              
               .
               For
               besides
               that
               't
               is
               not
               usual
               ,
               nor
               indeed
               proper
               ,
               to
               predicate
               one
               Faculty
               of
               another
               ;
               't
               is
               hardly
               good
               sense
               to
               say
               the
               
                 Will
                 is
                 free
              
               ,
               in
               the
               manner
               now
               explain'd
               ;
               for
               that
               would
               be
               the
               same
               thing
               as
               to
               say
               ,
               that
               a
               free
               Power
               is
               free
               ;
               whereas
               it
               is
               not
               the
               Power
               ,
               but
               the
               Man
               that
               hath
               the
               Power
               ,
               that
               is
               free
               .
               But
               however
               the
               Other
               way
               of
               Expression
               hath
               prevailed
               and
               doth
               do
               so
               ,
               and
               I
               don't
               think
               any
               one
               is
               misled
               by
               it
               into
               Error
               ;
               for
               that
               which
               every
               body
               understands
               and
               means
               by
               saying
               the
               
                 Will
                 of
                 Man
                 is
                 free
              
               ,
               is
               ,
               that
               Man
               hath
               in
               his
               Nature
               such
               a
               
                 free
                 Power
              
               ,
               as
               is
               called
               his
               Will.
               Now
               from
               hence
               it
               will
               not
               follow
               that
               a
               Man
               is
               free
               whether
               he
               will
               Will
               ,
               or
               not
               ;
               for
               he
               
                 must
                 Will
              
               someway
               ,
               either
               to
               Act
               ,
               or
               not
               to
               Act
               ;
               or
               to
               Act
               after
               such
               a
               particular
               manner
               .
               But
               it
               will
               follow
               ,
               that
               when
               a
               Man
               hath
               made
               any
               particular
               Volition
               ,
               or
               hath
               determined
               the
               Point
               whether
               he
               shall
               Act
               ,
               or
               forbear
               to
               Act
               ,
               he
               is
               then
               no
               longer
               at
               Liberty
               ,
               as
               to
               this
               particular
               Case
               and
               Instant
               ;
               for
               the
               Determination
               is
               then
               actually
               made
               ,
               and
               the
               Man
               no
               longer
               free
               not
               to
               make
               it
               .
               But
               this
               proves
               nothing
               at
               all
               against
               the
               Liberty
               or
               Freedom
               of
               the
               Mind
               of
               Man.
               
            
             
               Again
               ,
               what
               doth
               Mr.
               Hobbs
               mean
               by
               the
               
                 Will
                 's
                 being
                 the
                 Necessary
                 Cause
                 of
                 Voluntary
                 Actions
                 ?
              
               Doth
               he
               mean
               that
               the
               Will
               of
               Man
               must
               of
               Necessity
               
               
                 act
                 freely
              
               ,
               and
               produce
               Actions
               voluntarily
               ;
               if
               he
               doth
               ,
               we
               are
               agreed
               ;
               but
               if
               he
               means
               that
               the
               Will
               is
               previously
               necessitated
               in
               every
               Act
               of
               Volition
               to
               Will
               just
               as
               it
               doth
               ,
               and
               could
               not
               possibly
               have
               willed
               otherwise
               ;
               this
               is
               to
               beg
               the
               Question
               ,
               and
               to
               take
               for
               granted
               the
               great
               thing
               in
               Dispute
               ;
               't
               is
               to
               call
               that
               
                 out
                 of
                 Controversie
              
               ,
               which
               is
               the
               only
               thing
               
                 in
                 Controversie
              
               ;
               which
               indeed
               ,
               when
               a
               Man
               contradicts
               the
               Common
               Sense
               and
               Reason
               of
               Mankind
               ,
               without
               Proof
               ,
               is
               the
               best
               way
               of
               Proceeding
               .
            
             
               But
               that
               which
               looks
               most
               like
               an
               Argument
               for
               the
               Necessity
               of
               all
               Humane
               Actions
               ,
               is
               this
               which
               he
               brings
               in
               the
               last
               place
               .
               
                 That
                 Cause
              
               (
               saith
               he
               )
               
                 is
                 a
                 sufficient
                 Cause
                 which
                 wanteth
                 nothing
                 requisite
                 to
                 produce
                 its
                 Effect
                 ,
                 but
                 such
                 a
                 Cause
                 must
                 also
                 be
                 a
                 Necessary
                 one
                 ;
                 for
                 had
                 it
                 not
                 necessarily
                 produced
                 its
                 Effect
                 ,
                 it
                 must
                 have
                 been
                 because
                 something
                 was
                 wanting
                 in
                 it
                 for
                 that
                 Purpose
                 ,
                 and
                 then
                 it
                 could
                 not
                 have
                 been
                 sufficient
                 :
                 So
                 that
                 whatever
                 is
                 produced
                 ,
                 is
                 produced
                 necessarily
                 ;
                 for
                 it
                 could
                 not
                 have
                 been
                 at
                 all
                 without
                 ,
                 a
                 sufficient
                 (
                 or
                 necessary
                 )
                 Cause
                 ;
                 and
                 therefore
                 also
                 ,
                 all
                 Voluntary
                 Actions
                 are
                 necessitated
                 .
              
            
             
               Now
               all
               this
               proves
               to
               his
               Purpose
               (
               I
               think
               )
               just
               nothing
               at
               all
               :
               He
               proceeds
               on
               in
               his
               former
               Error
               of
               confounding
               the
               
                 Act
                 of
                 Willing
              
               with
               
                 the
                 Power
                 of
                 Willing
              
               ;
               and
               of
               making
               Hypothetical
               the
               same
               with
               
                 absolute
                 Necessity
              
               ;
               for
               ,
               not
               now
               to
               dispute
               what
               he
               saith
               of
               
                 every
                 sufficient
                 Cause's
                 being
                 a
                 Necessary
                 one
              
               ;
               allowing
               that
               when
               ever
               any
               Volition
               or
               Determination
               is
               made
               ,
               or
               when
               ever
               any
               Voluntary
               Action
               is
               done
               ,
               that
               the
               Will
               of
               Man
               was
               a
               sufficient
               Cause
               to
               produce
               that
               Effect
               ;
               nay
               ,
               that
               it
               did
               at
               last
               necessarily
               produce
               it
               ;
               he
               can
               inferr
               nothing
               from
               hence
               
               more
               than
               this
               ;
               That
               when
               the
               Will
               hath
               determined
               or
               willed
               ,
               't
               is
               no
               longer
               free
               to
               Will
               ,
               or
               Nill
               that
               particular
               thing
               at
               that
               particular
               Instant
               ;
               which
               I
               don't
               believe
               any
               Body
               will
               ever
               ,
               or
               ever
               did
               deny
               .
               But
               this
               will
               not
               prove
               at
               all
               that
               the
               Will
               was
               necessitated
               to
               make
               that
               Determination
               
                 à
                 Priori
              
               ,
               and
               that
               it
               could
               have
               made
               no
               other
               ;
               which
               yet
               is
               what
               he
               means
               ,
               and
               ought
               to
               have
               clearly
               made
               out
               .
               For
               the
               same
               Power
               or
               Faculty
               of
               Liberty
               ,
               which
               enabled
               it
               to
               make
               that
               Determination
               ,
               would
               have
               been
               a
               sufficient
               Cause
               for
               it
               to
               have
               made
               another
               contrary
               to
               it
               ,
               or
               differing
               from
               it
               :
               and
               then
               when
               that
               had
               been
               made
               ,
               it
               would
               have
               been
               as
               necessary
               as
               the
               former
               .
               And
               therefore
               that
               Definition
               of
               a
               
                 Free
                 Agent
                 's
                 being
                 that
                 ,
                 which
                 when
                 all
                 things
                 are
                 present
                 which
                 are
                 needful
                 to
                 produce
                 the
                 Effect
                 ,
                 can
                 nevertheless
                 not
                 produce
                 it
                 ,
              
               (
               tho'
               I
               don't
               think
               it
               the
               best
               )
               doth
               not
               ,
               when
               rightly
               understood
               ,
               
                 imply
                 any
                 Contradiction
                 ,
                 nor
                 is
                 it
                 Nonsense
              
               at
               all
               .
               For
               the
               meaning
               of
               it
               is
               ,
               That
               he
               is
               properly
               Free
               ,
               who
               hath
               the
               Power
               of
               Determination
               in
               himself
               ;
               and
               when
               all
               Requisites
               are
               ready
               ,
               so
               that
               nothing
               shall
               extrinsecally
               either
               hinder
               him
               from
               ,
               or
               compel
               him
               to
               Act
               ,
               can
               yet
               choose
               whether
               he
               will
               Act
               or
               not
               .
            
             
               Thus
               ,
               if
               a
               Man
               hath
               Pen
               ,
               Ink
               and
               Paper
               ,
               and
               a
               place
               to
               write
               upon
               ,
               his
               Hand
               well
               and
               at
               Liberty
               ,
               and
               understands
               how
               to
               write
               ;
               he
               hath
               all
               
                 things
                 present
                 that
                 are
                 needful
                 to
                 produce
                 the
                 Effect
                 of
                 Writing
                 ;
                 yet
                 he
                 can
                 nevertheless
                 not
                 produce
                 that
                 Effect
              
               ;
               because
               he
               can
               choose
               after
               all
               ,
               whether
               he
               will
               write
               or
               no.
               
            
             
               Mr.
               Hobbs
               defines
               a
               Free
               Agent
               to
               be
               
                 him
                 that
                 can
                 do
                 if
                 he
                 will
                 ,
              
               and
               
                 forbear
                 if
                 he
                 will
              
               ,
               and
               
                 that
                 
                 Liberty
                 is
                 the
                 absence
                 of
                 all
                 external
                 Impediments
              
               (a)
               ;
               which
               if
               he
               intended
               any
               thing
               by
               it
               ,
               but
               to
               palliate
               a
               bad
               Cause
               ,
               and
               to
               amuse
               the
               Person
               he
               wrote
               to
               ,
               is
               as
               much
               Nonsense
               and
               Contradiction
               to
               what
               he
               himself
               advances
               about
               Necessity
               as
               is
               possible
               .
               For
               how
               a
               Man
               can
               be
               said
               to
               Act
               necessarily
               ,
               that
               hath
               no
               
                 external
                 Impediments
              
               to
               hinder
               him
               ,
               or
               Causes
               to
               compel
               him
               ,
               but
               is
               free
               to
               
                 Act
                 if
                 he
                 will
              
               or
               
                 forbear
                 if
                 he
                 will
              
               ,
               is
               what
               I
               believe
               no
               Man
               can
               possibly
               conceive
               .
            
             
               Thus
               we
               see
               plainly
               ,
               that
               this
               great
               Patron
               of
               Necessity
               hath
               very
               little
               to
               say
               for
               his
               Darling
               Notion
               ,
               and
               that
               he
               plainly
               contradicts
               and
               is
               Inconsistent
               with
               himself
               .
               Had
               he
               indeed
               dared
               speak
               out
               ,
               and
               thought
               it
               time
               to
               declare
               his
               Opinion
               freely
               ,
               he
               would
               ,
               no
               doubt
               ,
               have
               proceeded
               on
               other
               Grounds
               in
               this
               Point
               ,
               and
               made
               use
               of
               Arguments
               more
               agreeable
               to
               his
               
                 Set
                 of
                 Principles
              
               :
               which
               being
               allowed
               him
               ,
               would
               have
               demonstrated
               an
               absolute
               Necessity
               of
               all
               things
               whatsoever
               .
               For
               he
               was
               a
               thorough
               Corporealist
               ,
               and
               maintained
               that
               there
               was
               nothing
               more
               in
               Nature
               ,
               but
               Matter
               and
               Motion
               ;
               which
               if
               it
               were
               true
               ,
               it
               is
               most
               certain
               ,
               that
               all
               Things
               and
               Actions
               must
               be
               inevitably
               Fatal
               and
               Necessary
               ;
               for
               (
               as
               Mr.
               Lock
               well
               observes
               )
               nothing
               but
               Thought
               or
               Willing
               ,
               in
               a
               Spirit
               ,
               can
               begin
               Motion
               .
               The
               Necessity
               therefore
               in
               such
               an
               Hypothesis
               would
               be
               the
               true
               Ancient
               Democritick
               Fate
               ,
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               or
               ,
               as
               Epicurus
               calls
               it
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               a
               through
               
                 Material
                 necessity
                 Mechanically
              
               producing
               all
               Things
               :
               or
               the
               
                 Fate
                 of
                 the
                 Naturalists
              
               ,
               who
               held
               nothing
               besides
               Matter
               and
               Motion
               .
               But
               this
               Notion
               ,
               for
               some
               Reasons
               best
               known
               to
               himself
               ,
               he
               did
               not
               think
               fit
               to
               insist
               on
               ,
               when
               he
               wrote
               this
               Tract
               against
               
               the
               Liberty
               of
               Human
               Nature
               .
               Tho'
               his
               Successor
               Spinoza
               ,
               with
               a
               little
               Variation
               did
               ;
               whose
               Arguments
               we
               must
               next
               consider
               .
            
             
               Spinoza
               ,
               as
               I
               have
               formerly
               shewed
               ,
               was
               an
               Absolute
               Corporealist
               as
               well
               as
               Mr.
               Hobbs
               ;
               but
               finding
               that
               Cogitation
               could
               never
               be
               accounted
               for
               from
               Matter
               and
               Motion
               only
               ,
               he
               supposes
               Cogitation
               Essential
               to
               Matter
               ;
               and
               as
               he
               makes
               but
               
                 one
                 only
                 Substance
              
               in
               the
               World
               ,
               which
               is
               the
               Matter
               of
               All
               Things
               ,
               or
               God
               ;
               so
               he
               supposes
               Cogitation
               to
               be
               one
               of
               the
               Essential
               Attributes
               of
               this
               Deity
               ,
               as
               Extension
               is
               the
               other
               .
               And
               from
               hence
               he
               concludes
               ,
               
                 That
                 all
                 things
                 ,
                 according
                 to
                 the
                 Infinite
                 variety
                 of
                 their
                 several
                 Natures
                 ,
                 must
                 necessarily
                 flow
                 from
                 God
                 or
                 the
                 whole
                 ,
                 and
                 must
                 be
                 just
                 what
                 they
                 are
                 ,
                 and
                 cannot
                 be
                 ,
                 nor
                 could
                 not
                 possibly
                 have
                 been
                 ,
                 any
                 otherwise
              
               (a)
               .
               He
               doth
               indeed
               Stile
               the
               Deity
               
                 Causa
                 Libera
              
               ,
               and
               say
               
                 he
                 is
                 only
                 so
              
               (b)
               .
               But
               the
               reason
               he
               assigns
               for
               it
               ,
               is
               only
               because
               
                 nothing
                 can
                 compel
                 him
                 to
                 ,
                 or
                 hinder
                 him
                 from
              
               doing
               any
               Thing
               ;
               but
               he
               expresly
               denies
               him
               to
               have
               either
               Understanding
               or
               
                 Free
                 Will
              
               (c)
               .
               And
               he
               declares
               oftentimes
               ,
               That
               all
               things
               flow
               from
               the
               Deity
               by
               as
               
                 Absolute
                 a
                 Necessity
              
               ,
               as
               that
               the
               Three
               Angles
               of
               a
               Triangle
               are
               
                 equal
                 to
                 Two
                 right
                 ones
              
               .
               And
               then
               as
               to
               
                 the
                 Mind
                 of
                 Man
              
               ,
               he
               gives
               this
               Reason
               why
               it
               cannot
               have
               any
               free
               Will
               ;
               
                 Quia
                 mens
                 ad
                 hoc
                 ,
                 vel
                 illud
                 Volendum
                 determinatur
                 à
                 Causâ
                 ,
                 quae
                 etiam
                 ab
                 alia
                 ,
                 &
                 haec
                 iterum
                 ab
                 aliâ
                 &
                 sic
                 in
                 Infinitum
              
               (d)
               .
               The
               same
               thing
               also
               he
               asserts
               in
               another
               Place
               (e)
               ,
               and
               from
               thence
               undertakes
               to
               prove
               also
               ,
               that
               God
               cannot
               have
               any
               
                 Free
                 Will
              
               ;
               and
               withal
               saith
               ,
               That
               
                 Understanding
                 and
                 Will
              
               ,
               as
               they
               are
               called
               ,
               
                 belong
                 to
                 the
                 Nature
                 of
                 God
                 ,
                 just
                 as
                 Motion
                 and
                 Rest
                 ,
                 
                 and
                 other
                 Natural
                 Things
                 do
                 ,
                 which
                 are
                 absolutely
                 determined
                 to
                 Operate
                 just
                 as
                 they
                 do
                 ,
                 and
                 cannot
                 do
                 otherwise
              
               (a)
               .
               This
               is
               the
               Argument
               of
               Spinoza
               ,
               to
               prove
               that
               there
               is
               no
               such
               thing
               as
               freedom
               in
               the
               Nature
               of
               Man
               ,
               but
               that
               he
               is
               determined
               in
               every
               thing
               by
               Absolute
               and
               Inevitable
               Necessity
               .
               And
               this
               Necessity
               also
               't
               is
               plain
               according
               to
               him
               ,
               is
               purely
               Physical
               and
               Mechanical
               .
            
             
               As
               to
               the
               Refutation
               of
               which
               ,
               I
               think
               ,
               I
               have
               already
               effectually
               removed
               the
               foundation
               on
               which
               it
               is
               all
               built
               ,
               by
               proving
               that
               there
               are
               such
               
                 Beings
                 as
                 Immaterial
                 Substances
              
               ,
               and
               that
               
                 God
                 himself
              
               is
               such
               an
               One
               ,
               or
               
                 a
                 Spirit
              
               (b)
               .
               For
               all
               the
               Necessity
               Spinoza
               contends
               for
               ,
               depends
               purely
               on
               
                 his
                 Notion
              
               of
               the
               Deity
               ;
               as
               appears
               sufficiently
               from
               what
               I
               have
               produced
               of
               his
               words
               .
               If
               therefore
               it
               be
               true
               ,
               that
               God
               be
               an
               
                 Immaterial
                 Substance
              
               ,
               a
               Being
               Distinct
               from
               Nature
               ,
               or
               the
               Universe
               ;
               and
               the
               Creator
               and
               Producer
               of
               all
               things
               ,
               (
               as
               I
               think
               I
               have
               very
               clearly
               proved
               )
               't
               is
               most
               certain
               that
               the
               whole
               Chain
               of
               
               Spinoza's
               Argument
               for
               Necessity
               is
               broken
               to
               pieces
               .
               For
               the
               Reason
               he
               assigns
               for
               the
               necessary
               Operations
               of
               the
               Deity
               ,
               are
               not
               the
               Perfections
               of
               his
               Nature
               determining
               him
               to
               Good
               and
               
                 Just
                 ,
                 Lovely
              
               and
               Reasonable
               things
               ;
               but
               that
               the
               Deity
               being
               
                 Universal
                 Nature
              
               ,
               All
               things
               and
               Operations
               are
               
                 Parts
                 of
                 him
              
               ,
               and
               their
               several
               Ways
               and
               Manners
               of
               Acting
               and
               existing
               according
               to
               the
               necessary
               Laws
               of
               Motion
               and
               Mechanism
               ,
               
                 are
                 his
                 Understanding
                 and
                 Will
              
               :
               which
               Ignorant
               People
               ,
               he
               saith
               ,
               may
               perhaps
               take
               in
               a
               literal
               Sense
               ,
               and
               think
               that
               God
               can
               properly
               Know
               or
               Will
               any
               thing
               ;
               but
               that
               in
               reality
               there
               is
               no
               such
               thing
               as
               Understanding
               or
               Free
               Will
               in
               God
               ,
               since
               
               all
               things
               flow
               from
               Him
               by
               Inevitable
               Necessity
               .
               And
               if
               there
               be
               not
               any
               freedom
               in
               the
               Deity
               ,
               that
               is
               in
               the
               whole
               ,
               there
               can
               be
               none
               in
               Men
               ,
               or
               in
               any
               other
               Beings
               ,
               who
               are
               but
               Parts
               of
               him
               .
            
             
               If
               this
               indeed
               be
               true
               ,
               that
               there
               is
               no
               other
               God
               but
               Nature
               ;
               then
               't
               is
               easie
               to
               see
               that
               all
               things
               must
               be
               governed
               by
               
                 absolute
                 Fatality
              
               ,
               and
               be
               in
               every
               respect
               
                 Physically
                 necessary
              
               ;
               there
               can
               then
               be
               no
               such
               thing
               as
               Contingency
               ,
               or
               any
               Voluntary
               Actions
               ;
               and
               if
               we
               were
               sure
               of
               this
               ,
               't
               is
               indeed
               the
               greatest
               Ignorance
               and
               Folly
               in
               the
               World
               ,
               to
               pretend
               to
               talk
               any
               thing
               about
               it
               .
               But
               on
               the
               other
               hand
               ,
               if
               there
               be
               a
               Deity
               who
               is
               an
               
                 Infinitely
                 perfect
                 Being
                 ,
                 distinct
                 from
                 Nature
                 :
              
               who
               Created
               all
               things
               by
               
                 the
                 Word
                 of
                 his
                 Power
              
               ,
               and
               
                 for
                 whose
                 sole
                 Pleasure
                 they
                 are
                 and
                 were
                 Created
                 ,
              
               then
               none
               of
               those
               Consequences
               will
               follow
               ;
               but
               it
               will
               appear
               very
               reasonable
               to
               believe
               ,
               that
               God
               hath
               still
               a
               Care
               and
               Providence
               over
               that
               World
               which
               he
               made
               at
               first
               :
               and
               that
               
                 he
                 delights
                 to
                 exercise
                 loving
                 Kindness
                 ,
                 Judgment
                 and
                 Righteousness
                 in
                 the
                 Earth
              
               ;
               as
               the
               Prophet
               here
               speaks
               :
               That
               he
               hath
               made
               some
               Creatures
               capable
               of
               
                 Knowing
                 and
                 Vnderstanding
              
               this
               ,
               and
               who
               consequently
               have
               a
               free
               Power
               ,
               as
               in
               other
               things
               ,
               so
               of
               giving
               Praise
               and
               Glory
               to
               so
               Great
               and
               Wonderful
               a
               Being
               ,
               nay
               ,
               and
               of
               Glorying
               themselves
               in
               being
               capacitated
               to
               attain
               so
               Excellent
               a
               Knowledge
               .
               And
               that
               Man
               hath
               such
               a
               Power
               or
               Freedom
               of
               Will
               ,
               in
               his
               Nature
               ,
               is
               what
               I
               shall
               now
               proceed
               in
               the
               last
               place
               plainly
               to
               prove
               .
            
             
               1.
               
               And
               the
               first
               Argument
               I
               shall
               make
               use
               of
               to
               demonstrate
               this
               ,
               shall
               
                 be
                 the
                 Experience
                 of
                 all
                 Mankind
                 .
              
               And
               this
               ,
               one
               would
               think
               ,
               should
               be
               of
               great
               Weight
               ,
               
               and
               turn
               the
               Scale
               against
               all
               the
               Atheistical
               Metaphysicks
               in
               the
               World
               ;
               and
               so
               ,
               no
               doubt
               it
               would
               ,
               were
               it
               not
               wicked
               Mens
               Interest
               to
               advance
               the
               contrary
               Notion
               .
               Now
               that
               we
               have
               a
               free
               Power
               of
               deliberating
               ,
               in
               many
               Cases
               ,
               which
               way
               't
               is
               best
               for
               us
               to
               proceed
               ;
               that
               we
               can
               act
               this
               way
               or
               that
               way
               ,
               according
               as
               we
               like
               best
               ;
               and
               that
               we
               can
               often
               forbear
               whether
               we
               will
               Act
               at
               all
               ,
               or
               not
               ,
               is
               a
               Truth
               so
               clear
               and
               manifest
               ,
               that
               we
               are
               (
               I
               think
               )
               almost
               as
               certain
               of
               it
               as
               we
               are
               of
               our
               own
               being
               and
               Existence
               ;
               and
               't
               is
               an
               unimaginable
               thing
               how
               any
               Man
               can
               be
               perswaded
               that
               he
               hath
               no
               such
               Power
               (a)
               .
               Indeed
               ,
               one
               may
               by
               
                 Sophistical
                 words
                 ,
                 Metaphysical
                 Terms
              
               ,
               and
               abstruse
               Unintelligible
               Banter
               ,
               be
               perhaps
               a
               little
               amused
               and
               confounded
               for
               the
               present
               .
               But
               that
               any
               one
               should
               by
               such
               a
               Jargon
               be
               persuaded
               out
               of
               his
               Senses
               ,
               his
               Reason
               ,
               and
               his
               Experience
               ,
               and
               continue
               in
               that
               Opinion
               ,
               is
               what
               I
               do
               believe
               never
               yet
               befel
               any
               Rational
               and
               Thinking
               Man.
               When
               Zeno
               brought
               his
               silly
               Sophisticals
               Argument
               to
               prove
               there
               was
               no
               such
               thing
               as
               Motion
               ;
               his
               Antagonist
               thought
               it
               to
               no
               purpose
               to
               return
               an
               Answer
               to
               what
               plainly
               was
               contradictory
               to
               the
               common
               Sense
               of
               Mankind
               ;
               and
               therefore
               convinc'd
               him
               only
               ,
               
                 by
                 getting
                 up
                 and
                 Walking
              
               .
               And
               the
               very
               same
               Return
               will
               baffle
               and
               expose
               all
               the
               Pretended
               Arguments
               for
               Necessity
               .
               For
               't
               is
               plain
               ,
               He
               had
               a
               Power
               
               first
               whether
               he
               would
               have
               walked
               or
               not
               ,
               he
               could
               have
               walked
               Five
               Turns
               ,
               or
               Fifty
               ;
               he
               could
               have
               gone
               across
               the
               Room
               ,
               or
               length-wise
               ;
               round
               it
               ,
               or
               from
               Angle
               to
               Angle
               .
               And
               I
               dare
               say
               ,
               no
               Sophistry
               or
               Metaphysicks
               whatever
               would
               have
               convinced
               him
               that
               none
               of
               these
               were
               in
               his
               Power
               ,
               when
               he
               plainly
               found
               them
               all
               to
               be
               so
               ;
               any
               more
               than
               he
               was
               convinced
               a
               Body
               could
               not
               move
               out
               of
               its
               place
               ,
               when
               he
               had
               seen
               and
               tried
               a
               Thousand
               times
               that
               it
               would
               .
               'T
               is
               the
               same
               thing
               in
               reference
               to
               the
               Thoughts
               of
               our
               Minds
               ,
               as
               it
               is
               in
               the
               Motions
               of
               our
               Bodies
               .
               We
               plainly
               find
               we
               have
               a
               Power
               in
               abundance
               of
               Cases
               ,
               to
               preferr
               one
               thought
               before
               another
               ,
               and
               to
               remove
               our
               Contemplation
               from
               one
               Notion
               or
               Idea
               to
               another
               :
               We
               can
               ,
               in
               our
               Minds
               ,
               compare
               and
               revolve
               over
               the
               several
               Objects
               of
               our
               Choice
               ;
               and
               we
               can
               oftentimes
               choose
               whether
               we
               will
               do
               this
               ,
               or
               not
               ;
               and
               this
               Internal
               Freedom
               in
               Reference
               to
               our
               Thoughts
               and
               Idea's
               ,
               we
               do
               as
               
                 plainly
                 perceive
              
               ,
               and
               are
               as
               sure
               of
               ,
               as
               we
               are
               that
               we
               can
               voluntarily
               move
               our
               Body
               or
               any
               part
               of
               it
               from
               place
               to
               place
               .
               And
               as
               I
               have
               plainly
               shewed
               you
               above
               ,
               our
               Adversaries
               do
               grant
               and
               allow
               this
               when
               it
               is
               for
               their
               Turn
               .
            
             
               But
               they
               will
               say
               ,
               tho'
               we
               seem
               
                 to
                 be
                 free
                 ,
                 and
                 do
                 think
                 and
                 perceive
                 our selves
                 to
                 be
                 so
                 ,
                 yet
                 in
                 reality
                 we
                 are
                 not
                 ;
                 and
                 it
                 is
                 only
                 our
                 Ignorance
                 of
                 Things
                 and
                 Causes
                 ,
                 which
                 induces
                 us
                 to
                 be
                 of
                 this
                 mistaken
                 Opinion
              
               (a)
               ;
               
                 and
                 the
                 Idea
                 of
                 Liberty
                 which
                 Men
                 have
                 is
                 this
                 ,
                 that
                 they
                 know
                 no
                 Cause
                 of
                 their
                 Actions
                 ;
                 for
                 to
                 say
                 
                 they
                 depend
                 on
                 the
                 Will
                 ,
                 is
                 to
                 talk
                 about
                 what
                 they
                 do
                 not
                 understand
                 ,
                 and
                 to
                 use
                 words
                 of
                 which
                 they
                 have
                 no
                 Idea's
                 at
                 all
                 .
              
               To
               which
               ,
               I
               say
               ,
               that
               I
               cannot
               but
               be
               of
               the
               Opinion
               that
               it
               is
               a
               good
               Rational
               way
               enough
               of
               Proceeding
               ,
               to
               pronounce
               of
               things
               according
               as
               we
               do
               experience
               them
               to
               be
               ,
               and
               to
               declare
               them
               to
               be
               that
               which
               we
               have
               all
               the
               Reason
               in
               the
               World
               to
               think
               and
               believe
               that
               they
               really
               are
               .
               And
               I
               think
               we
               may
               well
               enough
               own
               and
               be
               contented
               with
               the
               Charge
               of
               Ignorance
               here
               laid
               upon
               us
               .
               For
               the
               Case
               is
               thus
               :
               We
               think
               our selves
               free
               ,
               because
               we
               plainly
               find
               and
               experiment
               our selves
               to
               be
               so
               in
               a
               Thousand
               Instances
               ;
               and
               this
               also
               these
               Penetrating
               Gentlemen
               sometimes
               ,
               as
               I
               have
               shewed
               ,
               do
               kindly
               allow
               ;
               and
               we
               are
               
                 indeed
                 wholly
                 Ignorant
                 of
                 any
                 Causes
                 that
                 do
                 absolutely
                 determine
                 us
                 to
              
               Action
               ;
               or
               which
               do
               necessitate
               us
               in
               what
               we
               do
               ▪
               previous
               to
               that
               free
               Power
               which
               we
               find
               in
               our selves
               ;
               so
               that
               
                 plainly
                 perceiving
              
               our selves
               to
               have
               this
               
                 free
                 Power
              
               ,
               and
               being
               Ignorant
               of
               any
               true
               Reason
               why
               we
               should
               believe
               we
               are
               mistaken
               in
               what
               we
               perceive
               and
               know
               ,
               we
               do
               ,
               indeed
               ,
               (
               such
               is
               our
               Ignorance
               and
               Weakness
               )
               embrace
               the
               Opinion
               that
               there
               is
               a
               
                 Liberty
                 of
                 Action
                 in
                 Human
                 Nature
                 .
              
               And
               this
               free
               Power
               or
               Liberty
               which
               we
               find
               in
               us
               ,
               we
               not
               being
               deep
               Metaphysicians
               ,
               call
               the
               Will
               ;
               by
               which
               we
               understand
               ,
               as
               I
               have
               shewed
               before
               ,
               not
               any
               
                 Particular
                 Act
                 of
                 Volition
              
               ,
               but
               the
               Power
               or
               
                 Faculty
                 of
                 Willing
              
               .
               And
               since
               we
               plainly
               perceive
               that
               in
               many
               cases
               we
               are
               not
               
                 determined
                 to
                 Action
              
               by
               any
               thing
               without
               us
               ,
               but
               do
               choose
               or
               
                 refuse
                 ,
                 act
              
               or
               
                 not
                 act
              
               ,
               according
               as
               
                 we
                 please
              
               ;
               and
               being
               withal
               
                 grosly
                 Ignorant
              
               of
               any
               Cause
               these
               Actions
               have
               ,
               but
               what
               we
               find
               and
               perceive
               
               them
               to
               have
               ,
               we
               call
               our
               
                 free
                 Will
                 the
                 Cause
                 of
                 these
                 Actions
                 ,
                 and
                 say
                 they
                 depend
                 on
                 it
                 :
              
               and
               yet
               after
               all
               ,
               do
               we
               not
               find
               out
               ,
               that
               
                 we
                 talk
                 about
                 what
                 we
                 do
                 not
                 understand
                 ,
                 and
                 use
                 words
                 that
                 we
                 have
                 no
                 Idea
                 of
                 .
              
               But
               our
               Adversaries
               ,
               it
               seems
               ,
               have
               a
               quite
               different
               rellish
               of
               things
               ,
               they
               soar
               in
               a
               higher
               and
               more
               subtle
               Region
               ,
               they
               will
               not
               condescend
               to
               speak
               
                 common
                 sense
              
               in
               this
               Matter
               ;
               
                 Tho'
                 they
                 plainly
                 understand
              
               ,
               (
               as
               they
               tell
               us
               )
               
                 that
                 they
                 are
                 really
                 free
                 as
                 to
                 many
                 Actions
                 ,
              
               and
               can
               
                 deliberate
                 whether
                 they
                 will
                 do
                 them
                 or
                 not
                 ,
                 purely
                 because
                 they
                 have
                 a
                 free
                 Power
                 so
                 to
                 do
              
               (a)
               ;
               tho'
               they
               are
               
                 satisfied
                 that
                 they
                 can
                 act
                 if
                 they
                 will
                 ,
                 or
                 forbear
                 if
                 they
                 will
              
               (b)
               ;
               yet
               they
               say
               this
               is
               in
               reality
               a
               Mistake
               ,
               and
               that
               there
               is
               no
               such
               thing
               as
               freedom
               after
               all
               ,
               but
               that
               all
               Actions
               are
               absolutely
               necessitated
               .
               And
               as
               for
               the
               
                 Power
                 or
                 Faculty
              
               which
               is
               vulgarly
               called
               the
               Will
               ;
               that
               sometimes
               is
               one
               thing
               sometimes
               another
               ,
               according
               as
               they
               think
               fit
               to
               name
               it
               .
               Sometimes
               't
               is
               an
               
                 Act
                 of
                 Volition
              
               that
               follows
               the
               
                 Ultimum
                 dictamen
                 Intellectûs
              
               ,
               and
               sometimes
               't
               is
               
                 the
                 Understanding
                 itself
              
               (c)
               .
               Now
               't
               is
               nothing
               
                 but
                 an
                 Idea
              
               (d)
               ,
               and
               by
               and
               by
               a
               meer
               
                 Ens
                 Rationis
              
               (d)
               ,
               or
               an
               Imaginary
               Cause
               of
               Action
               ,
               which
               
                 Ignorant
                 Men
              
               have
               fansied
               that
               they
               have
               in
               themselves
               (e)
               .
               So
               hard
               is
               it
               for
               Men
               that
               fly
               so
               high
               ,
               to
               have
               a
               distinct
               view
               of
               any
               thing
               below
               .
               But
               I
               proceed
               ,
            
             
               2.
               
               To
               another
               Argument
               ,
               for
               the
               freedom
               of
               Humane
               Nature
               ;
               and
               that
               is
               ,
               
                 the
                 monstrous
                 Absurdities
                 and
                 Consequences
              
               of
               the
               contrary
               Opinion
               .
               For
               the
               Assertion
               that
               all
               our
               Actions
               are
               necessitated
               ,
               it
               perfectly
               destroys
               the
               Notions
               of
               Good
               and
               Evil
               ,
               Rewards
               and
               Punishments
               ,
               and
               of
               all
               manner
               of
               Obligation
               
               both
               to
               Divine
               and
               Human
               Laws
               :
               and
               consequently
               is
               the
               most
               Destructive
               Principle
               ,
               that
               can
               be
               advanced
               ,
               to
               the
               Good
               of
               Society
               .
               I
               have
               already
               proved
               that
               there
               is
               a
               Natural
               Distinction
               between
               Actions
               as
               to
               Good
               and
               Evil
               ,
               that
               this
               is
               plainly
               discoverable
               by
               the
               Light
               of
               Reason
               ,
               and
               that
               all
               Nations
               in
               all
               Ages
               of
               the
               World
               have
               been
               sensible
               of
               it
               ;
               and
               if
               this
               be
               proved
               ,
               (
               as
               I
               think
               it
               hath
               been
               )
               we
               ought
               not
               to
               desert
               it
               ,
               only
               because
               we
               can't
               readily
               solve
               all
               the
               Difficulties
               about
               the
               Freedom
               of
               the
               Will
               of
               Man
               ,
               which
               a
               Sceptical
               Man
               may
               raise
               against
               it
               ;
               much
               less
               ought
               we
               to
               embrace
               an
               Opinion
               that
               
                 perfectly
                 Contradicts
                 it
              
               ;
               as
               this
               of
               absolute
               Necessity
               certainly
               doth
               .
               For
               if
               all
               things
               and
               Actions
               whatever
               are
               absolutely
               Necessary
               ,
               and
               cannot
               possibly
               be
               otherwise
               than
               they
               are
               ;
               there
               can
               be
               no
               such
               thing
               as
               Good
               or
               
                 Evil
                 ,
                 Right
              
               or
               
                 Wrong
                 ,
                 Honourable
              
               or
               Base
               ,
               &c.
               
               And
               why
               should
               any
               Creatures
               trouble
               themselves
               about
               paying
               any
               Veneration
               to
               the
               Deity
               ,
               if
               that
               he
               could
               not
               help
               making
               them
               just
               such
               as
               they
               are
               ?
               and
               if
               he
               hath
               absolutely
               necessitated
               them
               to
               do
               just
               as
               they
               do
               ?
               God
               hath
               ,
               according
               to
               these
               Horrid
               Principles
               ,
               no
               Natural
               Right
               to
               any
               Obedience
               from
               us
               ,
               as
               a
               free
               Agent
               would
               ,
               who
               had
               out
               of
               his
               own
               gracious
               Goodness
               bestowed
               so
               many
               Gifts
               and
               Mercies
               upon
               us
               .
               This
               Mr.
               Hobbs
               well
               knew
               ,
               and
               therefore
               he
               tells
               us
               ,
               That
               
                 there
                 is
                 no
                 Obedience
                 due
                 to
                 God
                 out
                 of
                 Gratitude
                 to
                 him
                 for
                 Creating
                 or
                 Preserving
                 us
                 ,
              
               &c.
               (a)
               
                 but
                 what
                 we
                 pay
                 him
                 ,
                 is
                 founded
                 only
                 in
                 his
                 Irresistible
                 Power
                 .
              
            
             
               And
               so
               likewise
               ,
               as
               to
               Human
               Laws
               and
               the
               Good
               of
               the
               Government
               or
               Commonwealth
               where
               we
               are
               placed
               .
               No
               Man
               ,
               according
               to
               these
               Abominable
               
               Tenets
               ,
               hath
               any
               Obligation
               upon
               him
               to
               obey
               Rulers
               ,
               to
               be
               just
               and
               honest
               in
               his
               Dealings
               ,
               to
               be
               loving
               and
               merciful
               ,
               helpful
               and
               beneficial
               to
               his
               Neighbours
               ;
               but
               he
               may
               Rebel
               ,
               Murder
               ,
               Rob
               ,
               and
               Oppress
               ,
               without
               being
               Subject
               to
               any
               guilt
               at
               all
               ;
               and
               if
               he
               can
               but
               escape
               Punishment
               from
               the
               Magistrate
               he
               is
               safe
               enough
               ,
               and
               hath
               no
               reason
               to
               be
               disturbed
               in
               his
               own
               Mind
               ;
               for
               he
               can't
               help
               any
               of
               all
               this
               ,
               he
               is
               under
               an
               absolute
               necessity
               of
               doing
               what
               he
               doth
               ,
               and
               no
               one
               ought
               to
               blame
               him
               for
               it
               .
               Indeed
               ,
               Spinoza
               says
               ,
               That
               the
               Government
               may
               ,
               if
               they
               think
               fit
               ,
               put
               such
               a
               Man
               to
               Death
               ;
               but
               not
               because
               
                 he
                 is
                 Guilty
                 and
                 deserves
                 it
                 ,
              
               but
               because
               he
               is
               Mischievous
               and
               Dangerous
               to
               them
               ,
               and
               therefore
               is
               to
               be
               feared
               .
               And
               when
               one
               wrote
               to
               him
               on
               this
               Point
               ,
               alledging
               ,
               that
               if
               the
               
                 Will
                 were
                 not
                 free
                 ,
                 All
                 Vice
                 would
                 be
                 excusable
              
               ;
               he
               Answers
               ,
               
                 Quid
                 inde
              
               (a)
               ?
               
                 Nam
                 homines
                 mali
                 non
                 minus
                 timendi
                 sunt
                 ,
                 nec
                 minus
                 perniciosi
                 ,
                 quando
                 necessariò
                 mali
                 sunt
                 .
              
            
             
               By
               which
               he
               plainly
               allows
               that
               all
               Wickedness
               is
               excusable
               ,
               tho'
               it
               be
               not
               always
               tolerable
               ,
               as
               it
               is
               not
               when
               it
               becomes
               
                 formidable
                 .
                 Fear
              
               is
               that
               which
               according
               to
               these
               Men
               doth
               every
               thing
               in
               the
               World
               ,
               in
               this
               Case
               .
               A
               Subject
               pays
               Obedience
               to
               the
               Laws
               ,
               not
               because
               he
               thinks
               himself
               bound
               in
               Conscience
               so
               to
               do
               ,
               or
               because
               it
               is
               just
               and
               reasonable
               ;
               but
               because
               he
               is
               afraid
               of
               Punishment
               if
               he
               do
               not
               do
               it
               .
               And
               the
               Magistrates
               Punish
               an
               Offender
               ,
               not
               because
               they
               think
               he
               hath
               committed
               any
               Fault
               ,
               or
               is
               Guilty
               of
               any
               Crime
               properly
               speaking
               ;
               but
               because
               They
               are
               afraid
               of
               Him
               ,
               and
               under
               an
               apprehension
               that
               he
               is
               likely
               to
               do
               them
               a
               Mischief
               .
               And
               thus
               a
               Man
               that
               is
               guilty
               of
               all
               manner
               of
               Immorality
               ,
               an
               Assassinator
               
               of
               Princes
               ,
               a
               Firer
               of
               Cities
               ,
               a
               Betrayer
               of
               his
               Country
               ,
               a
               Poisoner
               ,
               Coiner
               ,
               a
               Common
               Robber
               ,
               or
               the
               most
               flagitious
               Villain
               that
               can
               be
               imagined
               ,
               is
               as
               Innocent
               as
               a
               Saint
               from
               any
               guilt
               of
               Sin
               he
               hath
               upon
               him
               ;
               for
               he
               is
               necessitated
               to
               do
               what
               he
               doth
               ,
               he
               can't
               help
               it
               ,
               any
               more
               than
               another
               Man
               can
               ,
               that
               acts
               virtuously
               ,
               as
               't
               is
               called
               :
               and
               therefore
               he
               may
               and
               ought
               to
               have
               as
               much
               Peace
               and
               Satisfaction
               in
               his
               own
               Mind
               ,
               and
               as
               much
               Respect
               and
               Honour
               paid
               him
               from
               others
               too
               ,
               provided
               they
               are
               not
               afraid
               of
               him
               ,
               as
               ever
               any
               Man
               had
               .
            
             
               But
               will
               not
               such
               a
               Principle
               as
               this
               be
               the
               most
               mischievous
               and
               dangerous
               to
               Mankind
               that
               can
               possibly
               be
               ?
               Doth
               it
               not
               open
               a
               Door
               to
               all
               the
               Wickedness
               that
               can
               possibly
               enter
               into
               the
               Heart
               of
               Man
               to
               commit
               ?
               And
               consequently
               ought
               not
               all
               Governments
               to
               
                 be
                 afraid
              
               ,
               as
               they
               themselves
               would
               express
               it
               ,
               of
               Men
               that
               vent
               such
               Notions
               as
               these
               ,
               so
               plainly
               contradictory
               to
               ,
               and
               inconsistent
               with
               the
               Good
               of
               Human
               Society
               ?
            
             
               And
               as
               this
               is
               a
               most
               pernicious
               ,
               so
               't
               is
               the
               most
               Impudent
               and
               Daring
               Opinion
               that
               ever
               was
               advanced
               :
               for
               it
               charges
               all
               Mankind
               in
               all
               Ages
               of
               the
               World
               ,
               with
               the
               most
               gross
               and
               palpable
               Folly
               that
               can
               be
               :
               For
               ,
               besides
               that
               it
               gives
               the
               Lye
               to
               the
               Experience
               and
               certain
               Knowledge
               of
               every
               Body
               ,
               as
               I
               shewed
               before
               ;
               it
               renders
               all
               Laws
               ,
               and
               Rules
               of
               Action
               ,
               and
               all
               the
               Sanctions
               of
               them
               ,
               ridiculous
               :
               it
               makes
               all
               Advice
               and
               Exhortation
               useless
               ,
               and
               to
               no
               purpose
               ;
               all
               
                 Censure
                 ,
                 Punishment
              
               and
               Reproof
               is
               
                 Vnjust
                 and
                 Unreasonable
              
               ;
               All
               Honours
               and
               Rewards
               it
               renders
               Unmerited
               ;
               And
               all
               
                 Knowledge
                 ,
                 Wisdom
                 ,
                 Care
              
               and
               Circumspection
               ,
               become
               by
               this
               means
               ,
               the
               most
               foolish
               
               and
               unaccountable
               things
               in
               the
               World
               ;
               for
               if
               all
               things
               are
               governed
               by
               Absolute
               Fatality
               ,
               any
               one
               may
               see
               that
               all
               these
               things
               signifie
               Nothing
               at
               all
               ,
               but
               't
               is
               plain
               ,
               the
               Wisest
               Part
               of
               the
               World
               as
               they
               have
               been
               justly
               esteemed
               ,
               are
               in
               reality
               the
               greatest
               Fools
               and
               most
               stupid
               Idiots
               that
               can
               be
               :
               for
               they
               encourage
               Men
               to
               act
               well
               ,
               and
               discourage
               them
               from
               doing
               amiss
               ,
               by
               Elaborate
               and
               Studied
               Methods
               ,
               when
               after
               all
               ,
               't
               is
               impossible
               according
               to
               this
               Notion
               ,
               that
               any
               one
               can
               possibly
               avoid
               doing
               just
               as
               he
               doth
               .
            
             
               Nor
               can
               I
               see
               how
               these
               wonderful
               Discoverers
               themselves
               ,
               that
               have
               thus
               luckily
               found
               out
               that
               all
               Mankind
               are
               mistaken
               in
               thinking
               themselves
               Free
               ,
               when
               they
               are
               not
               so
               ;
               I
               can't
               see
               ,
               I
               say
               ,
               how
               according
               to
               their
               own
               Notions
               they
               can
               be
               acquitted
               from
               being
               as
               Ignorant
               and
               Mistaken
               ,
               and
               as
               arrant
               Fools
               as
               the
               rest
               of
               Mankind
               .
               For
               why
               do
               they
               write
               Books
               ,
               and
               spin
               out
               such
               Elaborate
               Treatises
               as
               they
               fansie
               they
               do
               ?
               and
               why
               should
               they
               set
               themselves
               up
               above
               others
               ,
               and
               expect
               Praise
               and
               Glory
               for
               their
               
                 fine
                 Thoughts
              
               and
               
                 elevated
                 Notions
              
               ?
               they
               can
               't
               sure
               be
               so
               Ignorant
               as
               to
               expect
               to
               convince
               any
               Body
               ,
               or
               to
               Proselyte
               any
               one
               over
               to
               their
               Opinion
               ?
               Can
               any
               Man
               help
               being
               of
               that
               Opinion
               he
               embraces
               ?
               if
               he
               can
               ,
               he
               hath
               free
               Will
               ,
               and
               is
               not
               necessitated
               to
               hold
               what
               he
               doth
               hold
               ;
               which
               destroys
               all
               they
               are
               so
               studiously
               advancing
               .
               But
               if
               he
               cannot
               alter
               his
               Opinion
               freely
               ,
               but
               is
               absolutely
               necessitated
               to
               believe
               what
               he
               doth
               believe
               ;
               how
               ridiculous
               is
               it
               to
               pretend
               to
               Dispute
               or
               Argue
               in
               such
               a
               Case
               ?
               They
               will
               say
               ,
               no
               doubt
               ,
               that
               they
               are
               necessitated
               to
               write
               ,
               and
               can't
               help
               it
               :
               But
               if
               the
               Government
               should
               Plead
               the
               same
               thing
               ,
               for
               Punishing
               them
               for
               so
               doing
               ;
               
               they
               would
               ,
               we
               know
               ,
               make
               a
               large
               out-cry
               against
               Persecution
               ,
               and
               the
               
                 Infringement
                 of
                 that
                 Native
                 Liberty
              
               ,
               that
               every
               Man
               hath
               to
               enjoy
               his
               own
               Opinion
               .
               For
               these
               Gentlemen
               make
               use
               of
               Liberty
               and
               Necessity
               ,
               according
               as
               it
               best
               serves
               their
               purpose
               .
               When
               they
               commit
               Immoralities
               and
               Wicked
               Actions
               ;
               they
               then
               ought
               not
               to
               be
               punished
               either
               by
               God
               or
               Man
               ,
               because
               they
               are
               
                 necessitated
                 to
                 do
                 it
                 ,
                 and
                 can't
                 help
                 it
                 .
              
               But
               if
               a
               Government
               ,
               judging
               such
               Notions
               destructive
               to
               the
               Good
               of
               Human
               Society
               ,
               and
               contrary
               to
               the
               express
               Word
               of
               God
               ,
               thinks
               fit
               to
               Prohibit
               the
               Propagation
               of
               them
               ,
               and
               to
               Punish
               the
               Authors
               of
               them
               :
               How
               do
               these
               Men
               then
               Cry
               up
               the
               Liberty
               of
               Human
               Nature
               ?
               then
               every
               Man's
               Opinion
               ought
               to
               be
               free
               ,
               no
               Compulsion
               must
               be
               used
               ,
               every
               Man's
               Conscience
               is
               to
               be
               his
               Guide
               ,
               and
               the
               like
               .
               But
               how
               ridiculously
               Vain
               is
               all
               this
               ,
               according
               to
               these
               Principles
               ?
               Is
               not
               the
               Magistrate
               as
               much
               necessitated
               to
               Punish
               as
               they
               are
               to
               Offend
               ?
               and
               the
               Government
               to
               
                 make
                 Laws
              
               as
               they
               are
               to
               break
               them
               ?
               Oh
               by
               no
               means
               !
               They
               would
               
                 be
                 free
              
               to
               Sin
               and
               to
               commit
               Wickedness
               ,
               and
               then
               necessitated
               not
               to
               be
               Punished
               .
               They
               would
               have
               Men
               think
               them
               necessitated
               in
               all
               their
               Actions
               ,
               so
               as
               to
               excuse
               them
               from
               blame
               ,
               and
               they
               would
               have
               the
               Magistrate
               free
               to
               forbear
               Punishing
               them
               ,
               tho'
               he
               think
               them
               never
               so
               guilty
               .
               That
               is
               ,
               in
               short
               ,
               they
               would
               do
               what
               they
               please
               ,
               and
               no
               one
               should
               call
               them
               to
               an
               Account
               for
               it
               ;
               they
               would
               act
               like
               Fools
               ,
               and
               yet
               be
               thought
               
                 Wise
                 Men
              
               ;
               they
               would
               proceed
               contrary
               to
               Reason
               ,
               and
               yet
               have
               the
               Reputation
               of
               having
               Principles
               ,
               and
               pursuing
               the
               Dictates
               of
               Reason
               and
               Truth
               :
               And
               they
               would
               build
               themselves
               a
               Reputation
               in
               
               the
               World
               by
               advancing
               Paradoxes
               contrary
               to
               the
               common
               Sense
               and
               Reason
               of
               Mankind
               :
               by
               pretending
               to
               a
               higher
               pitch
               of
               Knowledge
               than
               their
               Neighbours
               ,
               and
               by
               calling
               all
               the
               rest
               of
               the
               World
               Fools
               and
               Ignorant
               .
               In
               a
               word
               they
               would
               say
               ,
               with
               those
               in
               the
               Psalmist
               ,
               
                 We
                 are
                 they
                 that
                 ought
                 to
                 speak
                 ,
                 who
                 is
                 Lord
                 over
                 us
                 .
              
               This
               ,
               I
               am
               fully
               perswaded
               ,
               is
               what
               they
               aim
               at
               in
               all
               their
               Arguments
               and
               Objections
               against
               Religion
               ,
               and
               particularly
               in
               the
               bustle
               that
               they
               make
               about
               this
               Point
               ,
               of
               the
               
                 Absolute
                 Necessity
              
               of
               
                 All
                 Events
                 and
                 Actions
              
               .
               Which
               how
               weakly
               they
               Prove
               ,
               and
               how
               contradictorily
               they
               Maintain
               ,
               against
               the
               Common
               Sense
               and
               Experience
               of
               all
               Mankind
               ,
               I
               think
               I
               have
               sufficiently
               shewn
               .
            
             
               FINIS
               .
            
          
        
         
           
             
               ADVERTISEMENT
               .
            
             
               REmarks
               upon
               some
               late
               Papers
               relating
               to
               the
               Universal
               Deluge
               ,
               and
               to
               the
               Natural
               History
               of
               the
               Earth
               .
               By
               
                 John
                 Harris
              
               ,
               M.
               A.
               and
               Fellow
               of
               the
               Royal-Society
               .
               In
               Octavo
               .
            
             
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45638-e540
           
             (a)
             
               Pensees
               diverses
               Ecrites
               à
               un
               Docteur
               de
            
             Sorbonne
             
               à
               l'Occasion
               de
               la
               Cométe
               qui
               parut
               au
               Mois
               de
            
             Decembre
             ,
             1680.
             
             Rotterdam
             .
             8
             vo
             .
          
           
             (a)
             Vid.
             Jul.
             Caes.
             Vanini
             Amphitheatr
             .
             in
             Titulo
             &
             Epist.
             Dedicator
             .
          
           
             (b)
             
               Despicere
               unde
               queas
               alios
               ,
               passimque
               videre
               Errare
               ,
               atque
               viam
               palantes
               quaerere
               vitae
               .
            
             Lucr.
             lib.
             2.
             
          
           
             (a)
             Vid.
             
               Great
               is
            
             Diana
             
               of
               the
            
             Ephesians
             .
          
           
             Animus
             tamen
             in
             supremae
             &
             vulgo
             Philosophantibus
             incognitae
             Philosophiae
             Arcanit
             investigandis
             validior
             factus
             &
             robustior
             ;
             ut
             Physico-Magicum
             nostrum
             ,
             quod
             mox
             ex
             umbrâ
             in
             lucem
             prodibit
             pellegent
             ,
             aequa
             posteritas
             facilè
             est
             Judicatura
             .
          
        
         
           Notes for div A45638-e3780
           
             (a)
             Two
             Essays
             from
             Oxford
             ,
             in
             the
             Apology
             .
          
           
             (a)
             
               Adv.
               Mathem
            
             .
             p
             317
             ,
             318
             ,
             &c.
             Genevae
             ,
             1621.
             
          
           
             (b)
             
               Pensees
               diverses
               à
               l'
               Occasion
               de
               la
               Comete
               ,
            
             Tom.
             2.
             
             §.
             clxxiv
             .
             p.
             531.
             
          
           
             (c)
             
               Anim.
               Mand.
            
             p.
             96.
             
          
           
             (d)
             
               Amphitheatr
               .
               D.
               Providentiae
            
             ,
             p.
             35.
             
          
           
             (a)
             Vid.
             
             Blount's
             Translation
             of
             the
             Life
             of
             Apollonius
             ,
             p.
             84.
             
          
           
             (b)
             
               Anima
               Mundi
            
             ,
             in
             the
             
               Oracles
               of
               Reason
            
             ,
             p.
             54.
             
          
           
             (c)
             Amphitheatr
             .
             p.
             151
             ,
             334.
             
             Lugdun
             .
             1615.
             
          
           
             (d)
             
             Blount's
             Translation
             of
             
               Philostratus's
               Life
            
             of
             Apollonius
             ,
             in
             the
             Preface
             .
          
           
             (a)
             
               Blount's
               Anima
               Mundi
            
             ,
             in
             
               Oracles
               of
               Reason
            
             ,
             Pre●
             .
          
           
             (b)
             Amphitheatr
             .
             p.
             124.
             
          
           
             (c)
             Pag.
             152.
             
          
           
             Leviathan
             ,
             p.
             208.
             
          
           
             (c)
             
               Sextus
               Empiricus
            
             allows
             ,
             that
             there
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             common
             Notion
             or
             Idea
             of
             a
             God
             ,
             even
             when
             he
             dispu●es
             against
             him
             .
             
               Adv.
               Math.
            
             p.
             333.
             
          
           
             (a)
             
               Hob's
               Leviath
            
             .
             p.
             11.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Vid.
             
               Sext.
               Empiric
            
             .
             adv
             .
             Mathem
             .
             p.
             164.
             
          
           
             (b)
             Sext.
             Emp.
             
          
           
             (a)
             
               Hobb's
               Leviathan
            
             ,
             p.
             51.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Sext.
               Empir
            
             .
             adv
             .
             Ma●●
             .
             p.
             17.
             
             And
             a
             little
             after
             ,
             he
             asserts
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             (c)
             Leviath
             .
             p.
             11
             ,
             190.
             
          
           
             (d)
             Leviath
             .
             Par.
             iv
             .
             c.
             46.
             p.
             374.
             
          
           
             (e)
             Pag.
             190.
             
          
           
             (f)
             Adv.
             Mathem
             .
             p.
             333.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Sext.
               Empir
            
             .
             adv
             .
             Math.
             pag.
             150.
             
          
           
             (b)
             Vid.
             Mr.
             
               Lock
               's
               Essay
               of
               Vnderstanding
            
             .
             P.
             IV.
             Ch.
             X.
             
          
        
         
           Notes for div A45638-e8080
           
             (a)
             
               Blount's
               Life
            
             of
             Apollon
             .
             p.
             19.
             
          
           
             (b)
             Leviath
             .
             p.
             338.
             
          
           
             (a)
             Life
             of
             Apollon
             .
             p.
             3.
             
          
           
             (b)
             
               Oracles
               of
               Reason
            
             ,
             p.
             158.
             
          
           
             (c)
             
             Blount's
             Life
             of
             Apollon
             .
             in
             the
             Preface
             ,
             and
             p.
             24.
             
          
           
             (a)
             Causa
             ,
             à
             qua
             Superstitio
             oritur
             ,
             conservatur
             &
             fovetur
             ,
             metus
             est
             .
             
               Tract
               .
               Theol.
               Polit.
               in
               Praef.
               
            
          
           
             (b)
             Si
             Homines
             res
             omnes
             suas
             certo
             consilio
             regere
             possent
             ,
             vel
             si
             fortuna
             ipsis
             prospera
             semper
             foret
             ;
             nulla
             superstitione
             tenerentur
             :
             sed
             quoniam
             eò
             saepè
             angustiarum
             rediguntur
             ut
             consilium
             nullum
             ad
             ferre
             queant
             ,
             inter
             spem
             metumque
             misere
             fluctuant
             ,
             ideo
             animum
             ut
             plurimum
             ,
             ad
             quidvis
             credendum
             pronissimum
             habent
             .
             Ibid.
             
          
           
             (c)
             Ea
             omnia
             quae
             Homines
             unquam
             vanâ
             Religione
             colucrun●
             ,
             nihil
             praeter
             Phantasmata
             ,
             animique
             tristis
             &
             timidi
             fuissé
             deliria
             .
             Ibid.
             
          
           
             (d)
             Ex
             hàc
             itaque
             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.
             
          
           
             (e)
             Leviath
             .
             p.
             51.
             
          
           
             (f)
             Leviath
             .
             p.
             26.
             51.
             
          
           
             (a)
             Leviath
             .
             p.
             54.
             
          
           
             (b)
             Caetera
             ,
             quae
             fieri
             in
             Terris
             Coeloque
             tuentur
             Mortales
             ,
             pavidis
             cùm
             pendent
             mentibu
             '
             saepè
             Efficiunt
             Animos
             humiles
             formidine
             Divùm
             ,
             Depressosque
             premunt
             ad
             Terram
             ,
             propterea
             quòd
             Ignorantia
             Causarum
             conferre
             Deorum
             Cogit
             ad
             Imperium
             Res
             ,
             &
             concedere
             Regnum
             :
             Et
             Quorum
             operum
             causas
             nullâ
             ratione
             videre
             Possunt
             ,
             haec
             fieri
             Divino
             numine
             rentur
             .
          
           
             Lib.
             6.
             v.
             49.
             
          
           
             (c)
             Lib.
             5.
             v.
             1160.
             
             
               Nunc
               quae
               causa
               Deum
            
             ,
             &c.
             
          
           
             (d)
             Ii
             qui
             dixerunt
             totam
             de
             Diis
             immortalibus
             opinionem
             fictam
             esse
             ab
             hominibus
             sapientibus
             Reipublicae
             causâ
             .
          
           
             (e)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             de
             Legib.
             lib.
             10.
             
          
           
             (f)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sext.
             Emp.
             adv
             .
             Math.
             p.
             310.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             (a)
             Praeterea
             ,
             cui
             non
             animus
             formidine
             Divùm
             Contrahitur
             ?
             cui
             non
             conrepunt
             membra
             pavore
             Fulminis
             horribili
             cum
             plagâ
             torrida
             tellus
             Contremit
             ,
             &
             magnum
             percurrunt
             murmura
             Coelum
             ?
             Non
             Populi
             Gentesque
             tremunt
             ?
             Regesque
             superbi
             Conripiunt
             Divùm
             perculsâ
             membra
             timore
             Ne
             quod
             ob
             admissum
             foedè
             ,
             dictumque
             superbè
             Poenarum
             grave
             sit
             solvendi
             tempus
             adactum
             ?
          
           
             Lucret.
             l.
             5.
             v.
             1217.
             
          
           
             (a)
             Vid.
             Archbishop
             
             Tillotson's
             First
             Sermon
             ,
             p.
             47.
             
          
           
             (a)
             Rom.
             1.20
             .
          
           
             (a)
             
             Blount's
             Life
             of
             Apollon
             .
             in
             the
             Preface
             .
          
           
             (a)
             
               Primum
               Graius
               homo
               mortales
               tollere
               contra
               Est
               oculos
               ausus
               ,
               primusque
               obsistere
               contra
               :
               Quem
               nec
               fama
               Deûm
               ,
               nec
               sulmina
               nec
               minitanti
               Murmure
               compressit
               Coelum
               .
            
             —
             Lib.
             1.
             v.
             67.
             
          
           
             (b)
             
               
                 —
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 Adv.
                 Math.
                 p.
                 314.
                 
              
            
          
           
             (a)
             
               Sext.
               Empiric
            
             .
             Adv.
             Mathem
             .
             p.
             316
             ,
             317.
             
          
           
             (b)
             Vbi
             supra
             .
          
           
             (a)
             Leviathan
             ,
             p.
             87.
             
          
           
             (b)
             Ib.
             p.
             7.
             
          
           
             (c)
             Ib.
             p.
             238.
             
          
           
             (a)
             Pag.
             36.
             
          
           
             (a)
             
               In
               omnium
               Animis
               Deorum
               Notionem
               natura
               ipsa
               impressit
               .
            
             De
             Nat.
             Deorum
             ,
             lib.
             1.
             
          
           
             (b)
             
               Quae
               Gens
               est
               ,
               aut
               quod
               Genus
               Hominum
               ,
               quòd
               non
               habeat
               sine
               Doctrinà
               ,
               anticipationem
               quandam
               Deorum
               ,
               quam
               appellat
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               Epicurus
               .
            
             Ib.
             c.
             32.
             
          
           
             (c)
             
               Tuscul.
               Quaest.
            
             l.
             1.
             
             
               De
               Legib.
            
             l.
             1.
             
          
           
             (d)
             Vid.
             Epist.
             117
             ,
             118.
             
             
               De
               Benefic
            
             .
             4.4
             .
          
           
             (e)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Adv.
               Mathem
            
             .
             p.
             314.
             
          
           
             (f)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dis.
             1.
             p.
             5.
             
          
           
             (g)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             De
             Coelo
             ,
             l.
             1.
             c.
             3.
             
          
           
             (h)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Aristot.
             Metaph.
             l.
             14.
             c.
             8.
             p.
             483.
             
             Paris
             .
             1654.
             
          
        
         
           Notes for div A45638-e12130
           
             (a)
             
               Joseph
               .
               Antiquit
            
             .
             l.
             11.
             c.
             8.
             
          
           
             (a)
             1
             Chron.
             29.11
             ,
             12.
             
             Job
             12.9
             ,
             &c.
             Isa.
             44.24
             ,
             &c.
             Acts
             17.24
             ,
             25
             ,
             &c.
             
          
           
             (b)
             Rev.
             4.8
             .
             Jam.
             1.17
             .
             Deut.
             33.27
             .
          
           
             (c)
             2
             Chron.
             6.18
             .
             Jer.
             23.24
             .
             Jer.
             17.10
             .
             &
             20.12
             .
          
           
             (a)
             Leviath
             .
             p.
             19.
             
          
           
             (b)
             Leviath
             .
             p.
             371.207
             .
          
           
             (c)
             Leviath
             .
             p.
             11.
             
          
           
             (a)
             Leviath
             .
             p.
             17.207
             .
          
           
             (b)
             Leviath
             .
             p.
             208.
             
          
           
             (c)
             Leviath
             .
             p.
             214.
             
          
           
             (d)
             Answer
             to
             Bishop
             Bramhall
             ,
             p.
             31
             ,
             36.
             
          
           
             (e)
             
               Ethices
               Pars
            
             2.
             
             Prop.
             2.
             p.
             42.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sophist
             .
             p.
             172.
             
             Ficin
             .
          
           
             (b)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Metaph.
             l.
             1.
             c.
             7.
             
          
           
             (c)
             Dr.
             Cudw
             .
             Intel.
             Syst.
             p.
             20.
             
          
           
             (a)
             
               Praeterea
               nihil
               est
               quod
               possis
               dicere
               ab
               omni
               Corpore
               sejunctum
               ,
            
             &c.
             
             Lib.
             1.
             v.
             431.
             
          
           
             (b)
             Adv.
             Math.
             p.
             267.
             
          
           
             (a)
             Leviath
             .
             p.
             373.
             
          
           
             (b)
             p.
             372.
             
          
           
             (c)
             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
               .
            
          
           
             (d)
             Leviath
             .
             p.
             207
             ,
             208.
             
          
           
             (e)
             Leviath
             .
             p.
             373.
             
          
           
             (a)
             See
             my
             Second
             Sermon
             .
          
           
             Essay
             of
             
               Human
               Vnderstanding
            
             ,
             p.
             143.
             
          
           
             (a)
             Lib.
             de
             Nat.
             Deorum
             ,
             &
             Tuscul.
             Quaes●
             .
             lib.
             1.
             
          
           
             (a)
             De
             Irà
             Dei
             ,
             c.
             11.
             p.
             742.
             
             Oxon.
             
          
           
             Lib.
             1.
             c.
             3.
             
          
           
             (b)
             Plutarch
             de
             Placitis
             Philosoph
             .
             Lib.
             1.
             c.
             3
             ▪
             p.
             876.
             
          
           
             *
             
               Sext.
               Empir
            
             .
             adv
             .
             Mathem
             .
             p.
             309.
             
          
           
             (a)
             De
             Placit
             .
             Philos.
             l.
             1.
             c.
             3.
             
          
           
             (b)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             In
             Polit.
             p.
             547.
             
             Ficin
             .
          
           
             (a)
             Adv.
             M●th
             .
             p.
             155.
             
          
           
             (b)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Nat.
             Auscult
             .
             l.
             8.
             c.
             15.
             
          
           
             (c)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Lib.
             de
             Placitis
             Philos.
             4.
             c.
             2.
             p.
             898.
             
          
           
             (a)
             De
             Placitis
             Philos.
             Lib.
             1.
             c.
             3.
             
          
           
             (b)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Adv.
             Math.
             p.
             32.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Metaph.
             l.
             1.
             c.
             3.
             p.
             842.
             
             Paris
             .
          
           
             (b)
             Dr.
             Cudw
             .
             in
             his
             
               Intellectual
               Syst.
               of
               the
               Vniverse
            
             .
          
        
         
           Notes for div A45638-e16840
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Anaxagoras
             .
             Vid.
             
               Diog.
               Laert.
            
             
          
           
             (a)
             
               Oracles
               of
               Reason
            
             ,
             p.
             126
             ,
             127.
             
          
           
             (a)
             Observ.
             on
             Dr.
             
             Bentley's
             Serm.
             p.
             6
             ,
             7.
             
          
           
             (a)
             Metaph.
             l.
             1.
             c.
             3.
             
          
           
             (a)
             Arrian
             .
             Lib.
             1.
             c.
             5.
             
          
           
             (b)
             Lib.
             1.
             
             Metaph.
             c.
             3.
             
          
           
             (a)
             Dr.
             Cudworth
             ,
             Dr.
             Bentley
             ,
             and
             others
             .
          
           
             (b)
             Observations
             on
             Dr.
             
             Bentley's
             Sermon
             ,
             p.
             10.
             
          
           
             (a)
             
               Op.
               Posthum
            
             .
             p.
             12.
             
             &
             14.
             
          
           
             (a)
             
               Op.
               Post.
            
             p.
             21.6
             .
             4
             ,
             5.
             
          
           
             (b)
             Ib.
             p.
             12.
             
          
           
             (c)
             Ib.
             p.
             14.
             
          
           
             (d)
             Ib.
             p.
             11.
             
          
           
             (a)
             
               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.
             
          
           
             (b)
             
               Omnia
               Inevitabili
               necessitate
               ex
               Dei
               Naturâ
               sequi
               statuo
               .
               Op.
               Past.
            
             p.
             453.
             
             
               Vid.
               etiam
            
             ,
             p.
             24
             ,
             18
             ,
             26
             ,
             &c.
             
          
           
             (c)
             
               Op.
               Post.
            
             p.
             24.
             
          
           
             (d)
             P.
             28.
             
          
           
             (e)
             P.
             36.
             
          
           
             (f)
             P.
             37.
             
          
        
         
           Notes for div A45638-e20230
           
             (a)
             
               Amphitheatr
               .
               Provid
               .
               Aetern
            
             .
             p.
             9.
             
          
           
             (b)
             Humane
             Nature
             ,
             p.
             69.
             
          
           
             (c)
             Leviath
             .
             p.
             374.
             
          
           
             (d)
             Leviath
             .
             p.
             191.
             
          
           
             (e)
             Leviath
             .
             p.
             192.
             
          
           
             (a)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Adv.
             Math.
             p.
             317.
             
          
           
             (b)
             Leviath
             .
             p.
             190.
             
          
           
             (a)
             Sermon
             4
             th
             .
             and
             5
             th
             .
          
           
             (b)
             In
             my
             Second
             Sermon
             .
          
           
             (a)
             Ep.
             95.
             
          
           
             (b)
             
               De
               Benef.
               lib.
            
             4.
             
          
           
             (a)
             Leviath
             .
             p.
             190.
             
          
           
             (a)
             Leviath
             .
             p.
             24
             ,
             63
             ,
             64.
             
             
               Spinoza
               Oper.
               Posth
            
             .
             p.
             37.
             
          
           
             (b)
             Leviath
             .
             p.
             187.
             
          
           
             *
             
               Plato
               calls
               the
               Deity
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               very
               Idea
               or
               Essence
               of
               Good.
               And
               herein
               he
               seems
               to
               have
               followed
               the
               Pythagoreans
               and
               
                 Timaeus
                 Lacrus
              
               in
               particular
               :
               Who
               asserts
               of
               Mind
               ,
               according
               to
               him
               the
               first
               Principle
               of
               the
               Universe
               ,
               that
               it
               is
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               of
               the
               Nature
               of
               Good
               :
               And
               saith
               further
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               they
               call
               it
               God
               ,
               and
               the
               Principle
               of
               the
               best
               things
               .
            
             
               Aristotle
               also
               reckons
               
                 Moral
                 Goodness
              
               among
               the
               Perfections
               of
               the
               Divine
               Nature
               :
               And
               Plutarch
               saith
               ,
               't
               is
               one
               of
               the
               chiefest
               Excellencies
               in
               the
               Deity
               ;
               and
               that
               on
               this
               account
               it
               is
               that
               Men
               love
               and
               honour
               Him.
               
            
             
               Hierocles
               
                 in
                 Carm.
                 Pythagor
              
               .
               asserts
               the
               Deity
               to
               be
               
                 Essentially
                 Good
              
               ,
               and
               not
               by
               Accidental
               or
               External
               Motives
               .
            
          
        
         
           Notes for div A45638-e23840
           
             (a)
             
               Anima
               Mund.
            
             in
             Or.
             of
             Reason
             ,
             p.
             117.
             
          
           
             (b)
             Oracles
             of
             Reason
             ,
             p.
             89.
             
          
           
             (a)
             A.
             Bish.
             Tillots
             .
             Serm.
             Vol.
             4.
             p.
             315.
             
          
           
             (b)
             
               Op
               Posthum
            
             ,
             p.
             164.
             
          
           
             (c)
             Ibid
             p.
             37.
             
             
               Vid.
               etiam
            
             ,
             p.
             171
             ,
             185
             ,
             360
             ,
             &c.
             
          
           
             (d)
             Leviath
             .
             p.
             24.
             
          
           
             (e)
             Ibid.
             p.
             63
             ,
             64.
             
          
           
             (f)
             P.
             73.
             
          
           
             (g)
             Ibid
             p.
             79.
             
          
           
             (h)
             
               Vid.
               Hum.
               Nature
            
             ,
             p.
             38.
             
             
               Element
               .
               de
               Cive
            
             c.
             1.
             
             §.
             2.
             
          
           
             (a)
             
             Blount's
             Life
             of
             Apollonius
             ,
             p.
             151.
             
          
           
             (b)
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               Pyrrh
               .
               Hypot
            
             .
             p.
             46.
             
             And
             again
             ,
             p.
             147.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             (c)
             
               Vid.
               Sext.
               Emp.
               Adv.
               Math.
            
             p.
             450
             ,
             451
             ,
             &c.
             462
             ,
             463
             ,
             &c.
             
          
           
             (a)
             
               Spinoz
               .
               Op.
               Posthum
            
             .
             p.
             36.
             
          
           
             (b)
             
               Ostendamad
               Dei
               naturam
               neque
               Intellectum
               neque
               Voluntatem
               pertinere
               .
               Ibid.
            
             p.
             18.
             
             
               Vid.
               Etiam
            
             ,
             p.
             29.
             
          
           
             (a)
             Essay
             of
             Human
             Understand
             .
             p.
             274
             ,
             275.
             
          
           
             (b)
             Pag.
             284.
             
          
           
             (a)
             Essay
             of
             Hum.
             Understand
             .
             p.
             276.
             
          
           
             (a)
             Mich.
             6.8
             .
             Deut.
             10.12
             .
             1
             Sam.
             15.22
             .
             Psal.
             50.8
             .
          
        
         
           Notes for div A45638-e26960
           
             Dr.
             Cudworth
             in
             Preface
             to
             his
             
               Intellectual
               System
            
             .
          
           
             (a)
             Hobbs
             Tripos
             ,
             p.
             297.
             
          
           
             (b)
             Ibid.
             p.
             312.
             
          
           
             (c)
             Vid.
             Sermon
             V.
             p.
             51.
             
             Serm.
             VI.
             p.
             5.
             
          
           
             (d)
             Vid.
             Serm.
             V.
             p.
             49.
             
          
           
             (e)
             Serm.
             V.
             p.
             51.
             
          
           
             (f)
             
               Spinoza
               Op.
               Posthum
            
             .
             p.
             85.
             
          
           
             (g)
             p.
             28.
             
          
           
             (a)
             
               Princep
               .
               Philos.
               Cartes
               .
               Demonstrat
               .
            
             p.
             103.
             
          
           
             (b)
             Hobbs
             Tripos
             ,
             p.
             314.
             
          
           
             (c)
             p.
             29.
             
             
               Op.
               Posthum
            
             .
             and
             p.
             33
             ,
             18.
             
          
           
             (a)
             
               Op.
               Posth
            
             .
             p.
             32.
             
          
           
             (a)
             Tripos
             ,
             p.
             311.
             
          
           
             (b)
             Ibid.
             315.
             
          
           
             (a)
             Mr.
             Lock
             ,
             in
             his
             
               Essay
               of
               Humane
               Vnderstanding
            
             .
          
           
             (a)
             Tripos
             ,
             p.
             314.
             
          
           
             (a)
             
               Ex
               necessitate
               Divinae
               naturae
               ,
               Infinita
               Infinitis
               modis
               sequi
               debent
               .
               Op.
               Posthum
               .
            
             p.
             16
             ,
             18.
             
          
           
             (b)
             p.
             17.
             
          
           
             (c)
             p.
             18.
             
             Tract
             .
             Theol.
             Polit.
             c.
             4.
             p.
             63.
             
          
           
             (d)
             
               Op.
               Posthum
            
             .
             p.
             85.
             
          
           
             (e)
             p.
             28.
             
          
           
             (a)
             p.
             29.
             
          
           
             (b)
             Vid.
             Serm.
             4
             ,
             &
             5.
             
          
           
             (a)
             Had
             it
             not
             been
             a
             thing
             Undeniable
             that
             the
             Will
             of
             Man
             is
             free
             ,
             and
             had
             not
             Epicurus
             ,
             and
             his
             Follower
             Lucretius
             ,
             very
             well
             known
             that
             it
             was
             a
             thing
             which
             every
             one
             could
             not
             but
             experience
             in
             Himself
             ,
             he
             had
             certainly
             ,
             as
             a
             very
             Learned
             Person
             observes
             (
             Dr.
             Lucas
             
               Enquiry
               after
               Happiness
            
             ,
             Vol.
             1.
             p.
             156
             ,
             157.
             )
             followed
             his
             Old
             Master
             Democritus
             ,
             and
             asserted
             the
             Mind
             of
             Man
             to
             be
             as
             necessarily
             and
             fatally
             moved
             by
             the
             strokes
             of
             his
             Atoms
             ,
             as
             Natural
             and
             Irrational
             Bodies
             are
             .
             But
             this
             Opinion
             he
             was
             forced
             to
             desert
             ,
             and
             to
             assert
             the
             Liberty
             of
             the
             Soul
             of
             Man
             ;
             and
             't
             was
             to
             make
             this
             out
             according
             to
             his
             Senseless
             Hypothesis
             ,
             that
             he
             Invented
             that
             Unaccountable
             Oblique
             Motion
             of
             his
             Atoms
             ;
             which
             Lucretius
             calls
             
               Exiguum
               Clinamen
               Principiorum
            
             .
             Lib.
             2.
             
          
           
             (a)
             
               Falluntur
               homines
               quod
               se
               liberos
               esse
               sutant
               ,
               quae
               opinio
               in
               hoc
               solo
               consistit
               ,
               quod
               suarum
               Actionum
               sint
               conscii
               ,
               &
               Ignari
               Causarum
               à
               quibus
               determinantur
               .
               Haec
               ergo
               est
               eorum
               libertatis
               Idea
               quod
               suarum
               A●●ionum
               nullam
               c●gnescunt
               Causam
               .
               Nam
               quod
               aiunt
               humanas
               Actiones
               à
               Voluntate
               pendere
               verba
               sunt
               quorum
               nullam
               habent
               Ideam
               .
            
             Eapt
             .
             Spinoz
             .
             Op
             ▪
             Posthum
             ,
             p.
             73.
             
             Vid.
             etiam
             ,
             p.
             37.
             
          
           
             (a)
             
               Spinozae
               Princip
               .
               Philos.
               Cartes
               Demonst.
            
             p.
             103.
             
          
           
             (b)
             Hobbs
             Tripos
             ,
             p.
             314.
             
          
           
             (c)
             
               Spin.
               Op.
               Posth
            
             .
             p.
             87
             ,
             88.
             
          
           
             (d)
             Ibid.
             p.
             399.
             
          
           
             (d)
             Ibid.
             p.
             399.
             
          
           
             (e)
             p.
             73.
             
          
           
             (a)
             Leviath
             .
             p.
             187.
             
          
           
             (a)
             
               Spinoz
               .
               Op.
               Posthum
            
             .
             p.
             586