The certainty and necessity of religion in general, or, The first grounds & principles of humane duty establish'd in eight sermons preach'd at S. Martins in the Fields at the lecture for the year 1697, founded by the Honorable Robert Boyle, Esquire / by Francis Gastrell ...
IIII. I have before given a positive direct proof of Religion, from certain Principles drawn from the natures and relations of the Beings concerned in it.
IIII. I have before given a positive Direct proof of Religion, from certain Principles drawn from the nature's and relations of the Beings concerned in it.
I shall now endeavour to make good the same Truth, by shewing what Absurd and Unreasonable things would follow from a denial of Religion, and how Pernicious and Destructive to Mankind, the establishment of a contrary Belief and Practice would be.
I shall now endeavour to make good the same Truth, by showing what Absurd and Unreasonable things would follow from a denial of Religion, and how Pernicious and Destructive to Mankind, the establishment of a contrary Belief and Practice would be.
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In the management of which Subject, I shall first consider the several Steps and Degrees of Irreligion, and then shew how far they all lead to the same Ends,
In the management of which Subject, I shall First Consider the several Steps and Degrees of Irreligion, and then show how Far they all led to the same Ends,
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or else they own they are in several Instances obliged to Worship God, and to live according to those rational Principles of Action we have before mentioned,
or Else they own they Are in several Instances obliged to Worship God, and to live according to those rational Principles of Actium we have before mentioned,
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This is plain of the two first Opinions, which take away all manner of Religious obgation, and upon strict examination, will be found to be True of the last;
This is plain of the two First Opinions, which take away all manner of Religious obgation, and upon strict examination, will be found to be True of the last;
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First then, we will suppose that there is no God, and Consequently no Religion: this being supposed, what are we to think of our Selves? What kind of Beings are we? How came we first to exist, and what are we to do while we continue to be?
First then, we will suppose that there is no God, and Consequently no Religion: this being supposed, what Are we to think of our Selves? What kind of Beings Are we? How Come we First to exist, and what Are we to do while we continue to be?
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and among the several things that I am infallibly Conscious of, I perceive such an Agreement and Connexion betwixt some of them, that, let me do what I can, I cannot help perceiving them as together: and such a disagrement betwixt others, that I cannot help perceiving them as asunder, or separate from one another.
and among the several things that I am infallibly Conscious of, I perceive such an Agreement and Connexion betwixt Some of them, that, let me do what I can, I cannot help perceiving them as together: and such a disagreement betwixt Others, that I cannot help perceiving them as asunder, or separate from one Another.
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but if these things, which I necessarily perceive as together or asunder, and cannot possibly perceive otherwise, should not be Joyned or Separated accordingly in the Nature and Reality of things, but only in the Mind: then do I know nothing certain beyond Appearances and the Affections of my own Mind, and yet am invincibly Disposed to believe what may be False, with so strong an assent, that 'tis the hardest thing in the World to command my self to entertain the least Sufpition of a bare possibility of its Falshood,
but if these things, which I necessarily perceive as together or asunder, and cannot possibly perceive otherwise, should not be Joined or Separated accordingly in the Nature and Reality of things, but only in the Mind: then do I know nothing certain beyond Appearances and the Affections of my own Mind, and yet am invincibly Disposed to believe what may be False, with so strong an assent, that it's the Hardest thing in the World to command my self to entertain the least Sufpition of a bore possibility of its Falsehood,
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as any man may experience in himself, if he will but try to Doubt of what we call a self-evident Proposition; which is the reason that there are so few that pretend to be thorough Scepticks if there ever were really any such, which I dare confidently affirm there never were.
as any man may experience in himself, if he will but try to Doubt of what we call a self-evident Proposition; which is the reason that there Are so few that pretend to be through Sceptics if there ever were really any such, which I Dare confidently affirm there never were.
But if it were possible that I could prevail with my Self to deny the Being of a God. after a full and impartial Consideration of the Proof before given of this Truth, I do not see where my Doubts could stop,
But if it were possible that I could prevail with my Self to deny the Being of a God. After a full and impartial Consideration of the Proof before given of this Truth, I do not see where my Doubts could stop,
If therefore there be no God, notwithstanding all those appearances of Evidence that there is such a Being, we have the same Reason to distrust all our other Knowledg. And a continual desire of Knowing, with a constant agitation of Thoughts in the search or pursuit of Knowledg, joyn'd with a continual distrust of all appearances of Truth, without any manner of Rest or Acquiescence, which we should then feel in our Selves, would be such an uneasie State as no man, I believe, could bear;
If Therefore there be no God, notwithstanding all those appearances of Evidence that there is such a Being, we have the same Reason to distrust all our other Knowledge. And a continual desire of Knowing, with a constant agitation of Thoughts in the search or pursuit of Knowledge, joined with a continual distrust of all appearances of Truth, without any manner of Rest or Acquiescence, which we should then feel in our Selves, would be such an uneasy State as no man, I believe, could bear;
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and yet this would be the consequence of the denial of a God, supposing there is the same appearance of Evidence for his Being as we have for any other Truth, as those that have fully examined the proofs of it must Acknowledg.
and yet this would be the consequence of the denial of a God, supposing there is the same appearance of Evidence for his Being as we have for any other Truth, as those that have Fully examined the proofs of it must Acknowledge.
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But this perhaps is too much to suppose, it being very easie to imagine, that there may be men who deny the Being of God and all manner of Religion, without distrusting their other Knowledge; who in all other matters, Argue from the same Principles,
But this perhaps is too much to suppose, it being very easy to imagine, that there may be men who deny the Being of God and all manner of Religion, without distrusting their other Knowledge; who in all other matters, Argue from the same Principles,
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Tis very possible, that persons who never gave themselves the trouble of being acquainted with Mathematicks, may think all the Demonstrations there pretended to false,
This very possible, that Persons who never gave themselves the trouble of being acquainted with Mathematics, may think all the Demonstrations there pretended to false,
and much more conceivable is it that such as never duly and fairly considered the Arguments for God and Religion, should deny both without distrusting their Faculties upon other Occasions;
and much more conceivable is it that such as never duly and fairly considered the Arguments for God and Religion, should deny both without distrusting their Faculties upon other Occasions;
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Now in applying my self to these men, I do not think it sufficient to alledg that the Proof I have given of these great Truths, is directly and immediately drawn from such Principles as they own,
Now in applying my self to these men, I do not think it sufficient to allege that the Proof I have given of these great Truths, is directly and immediately drawn from such Principles as they own,
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for others that they certainly perceive to be False, though they are set out so plausibly, that they cannot tell how to assign the particular Falshood of them.
for Others that they Certainly perceive to be False, though they Are Set out so plausibly, that they cannot tell how to assign the particular Falsehood of them.
it cannot but be very proper to discourse with them concerning their own Perswasions, and supposing their Principles true, consider them in their full Extent,
it cannot but be very proper to discourse with them Concerning their own Persuasions, and supposing their Principles true, Consider them in their full Extent,
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and, if when I have given a true Idea and Representation of Irreligion, they will own this to be their Faith still, I desire no better Witnesses to confirm the Truth of what I have urg'd in the Defence of Religion.
and, if when I have given a true Idea and Representation of Irreligion, they will own this to be their Faith still, I desire no better Witnesses to confirm the Truth of what I have urged in the Defence of Religion.
Supposing then that there is no God nor Religion, and that we must judge and act as our Reason prescribes we should upon such a Supposition, these two things do necessarily and immediately follow:
Supposing then that there is no God nor Religion, and that we must judge and act as our Reason prescribes we should upon such a Supposition, these two things do necessarily and immediately follow:
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1. That all Men are equal is very plain if we consider the Original Capacities and Powers of Human Nature, without any external Advantages of Birth, Education and Society: nor do these Differences, without a God, cause any such Inequality betwixt particular Men,
1. That all Men Are equal is very plain if we Consider the Original Capacities and Powers of Human Nature, without any external Advantages of Birth, Education and Society: nor doe these Differences, without a God, cause any such Inequality betwixt particular Men,
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There needs no further Proof of this but to consider, That there's no Man, whatsoever his Circumstances in the World are, can have such a certain uncontroulable Power over another as to make it necessary for him to approve or prefer such a particular way of acting which he prescribes:
There needs no further Proof of this but to Consider, That there's no Man, whatsoever his circumstances in the World Are, can have such a certain uncontrollable Power over Another as to make it necessary for him to approve or prefer such a particular Way of acting which he prescribes:
For, whatever a Man promises or threatens, be it never so great in either kind, may, by some sudden unforeseen Accident, be hindred from taking effect,
For, whatever a Man promises or threatens, be it never so great in either kind, may, by Some sudden unforeseen Accident, be hindered from taking Effect,
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besides, whatever is promised or threatned, being certainly of no longer continuance than Life, be it never so great in it self, it may not, oftentimes, countervail some other Motive the Person thus accosted is govern'd by.
beside, whatever is promised or threatened, being Certainly of no longer Continuance than Life, be it never so great in it self, it may not, oftentimes, countervail Some other Motive the Person thus accosted is governed by.
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Thus have we seen Men of no Religion sacrifice all they had, and bear all that could be inflicted upon them, rather than renounce their Ambition or Revenge, or do any thing that they thought would stain the Reputation or Glory their former Actions had procured them.
Thus have we seen Men of no Religion sacrifice all they had, and bear all that could be inflicted upon them, rather than renounce their Ambition or Revenge, or do any thing that they Thought would stain the Reputation or Glory their former Actions had procured them.
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It may indeed so happen, sometimes, by the favour of particular Circumstances, that a Man may propose to me to act after such a manner, upon such probable Motives and Reasons, as I may judge it very likely that it should conduce more to my Happiness to act thus than otherwise; but this is not sufficient to give any particular Man,
It may indeed so happen, sometime, by the favour of particular circumstances, that a Man may propose to me to act After such a manner, upon such probable Motives and Reasons, as I may judge it very likely that it should conduce more to my Happiness to act thus than otherwise; but this is not sufficient to give any particular Man,
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tho I do find the World at present so constituted, that Men of such a Character or Relation have more probable Opportunities of contributing to my Happiness or Misery than others, I am not to look upon them as having any Right or Authority over me;
though I do find the World At present so constituted, that Men of such a Character or Relation have more probable Opportunities of contributing to my Happiness or Misery than Others, I am not to look upon them as having any Right or authority over me;
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and in such a case, I have as true a Right of my own, or the Person whose Advice I take has as much Right and Authority over me as my Father, Master or Prince.
and in such a case, I have as true a Right of my own, or the Person whose advice I take has as much Right and authority over me as my Father, Master or Prince.
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if any Advantage has been taken in our Infancy to convey any Notions of Authority, Duty or Obligation by them, we are to shake off all these Prejudices, as well as those concerning God and Religion, which have been made use of, no doubt,
if any Advantage has been taken in our Infancy to convey any Notions of authority, Duty or Obligation by them, we Are to shake off all these Prejudices, as well as those Concerning God and Religion, which have been made use of, no doubt,
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We must discard likewise those other false Notions of Right and Property; by the means of which some Men challenge to themselves larger Shares and Portions of the necessary Supports and Advantages of Life than the rest of Mankind,
We must discard likewise those other false Notions of Right and Property; by the means of which Some Men challenge to themselves larger Shares and Portions of the necessary Supports and Advantages of Life than the rest of Mankind,
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for which there is no manner of Ground in reason: For all Men being equal, they have all an equal Right and Title to every Thing they are capable of enjoying or possessing;
for which there is no manner of Ground in reason: For all Men being equal, they have all an equal Right and Title to every Thing they Are capable of enjoying or possessing;
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nor can any Priority of Possession, any Pains or Labour of Acquisition, any Promise, Contract or Agreement whatsoever be sufficient to found a Right or Property in any thing to the Exclusion of any other Man:
nor can any Priority of Possession, any Pains or Labour of Acquisition, any Promise, Contract or Agreement whatsoever be sufficient to found a Right or Property in any thing to the Exclusion of any other Man:
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2. The second Consequence arising from the Supposition of no God nor Religion, which is this, That every particular Man is to act as he himself shall judge most convenient for his own particular Interest or Happiness.
2. The second Consequence arising from the Supposition of no God nor Religion, which is this, That every particular Man is to act as he himself shall judge most convenient for his own particular Interest or Happiness.
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There's no other Principle, Reason or Motive of Action imaginable in such a case. And, if all Men do and must act according to this Principle, they must also,
There's no other Principle, Reason or Motive of Actium imaginable in such a case. And, if all Men do and must act according to this Principle, they must also,
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if they will be consistent with themselves, judge that there is no such thing as Authority or Duty, Right or Property, or any thing else commonly thought to be the Causes of them, implied in them,
if they will be consistent with themselves, judge that there is no such thing as authority or Duty, Right or Property, or any thing Else commonly Thought to be the Causes of them, implied in them,
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or to result from them, that is, That there can be no Action of their own or other Mens, or any other Circumstance or Relation whatsoever, that can be any bar or hindrance to any Man's Endeavours of bettering his Condition,
or to result from them, that is, That there can be no Actium of their own or other Mens, or any other Circumstance or Relation whatsoever, that can be any bar or hindrance to any Man's Endeavours of bettering his Condition,
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Now, that this is the necessary and only Principle such Persons as deny the Being of God and Religion can be influenc'd by in their Actions is very plain,
Now, that this is the necessary and only Principle such Persons as deny the Being of God and Religion can be influenced by in their Actions is very plain,
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if he will, he can certainly contribute so far to his Happiness or Misery, that it must needs be unavoidably better for him to act that particular way he prescribes than any other,
if he will, he can Certainly contribute so Far to his Happiness or Misery, that it must needs be avoidable better for him to act that particular Way he prescribes than any other,
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and no Man having Power enough to make the Obedience of another to him the certain way to Happiness, no Man is to act according to the Will of another, any further than he himself judges he shall be the happier for so acting.
and no Man having Power enough to make the obedience of Another to him the certain Way to Happiness, no Man is to act according to the Will of Another, any further than he himself judges he shall be the Happier for so acting.
how changeable all these distinguishing Circumstances are, and what different Notions and Sentiments Men have of the Happiness of this Life: If, I say, we carefully consider and weigh all this, we shall be still more satisfied that there can be no such thing as Authority or Subjection, Obligation, Right or Property; and better perceive the whole Force and Influence of the forementioned Principle of Action.
how changeable all these distinguishing circumstances Are, and what different Notions and Sentiments Men have of the Happiness of this Life: If, I say, we carefully Consider and weigh all this, we shall be still more satisfied that there can be no such thing as authority or Subjection, Obligation, Right or Property; and better perceive the Whole Force and Influence of the forementioned Principle of Actium.
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Supposing then Societies establish'd as we now find them, and that due Care was taken to persuade Mankind that there was no such thing as God and Religion; so that they had throughly worn off those Notions and all the consequential Prejudices that attended their former Belief,
Supposing then Societies established as we now find them, and that due Care was taken to persuade Mankind that there was no such thing as God and Religion; so that they had thoroughly worn off those Notions and all the consequential Prejudices that attended their former Belief,
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upon this Supposition, I say, it must needs follow, that a great many Men would find themselves very uneasie in the want of several things which they saw others possess'd of,
upon this Supposition, I say, it must needs follow, that a great many Men would find themselves very uneasy in the want of several things which they saw Others possessed of,
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and being enraged at the Unreasonableness of those few, whom they saw distinguished from them by such over-proportioned Advantages of Life, they would join together in a Design of bringing things to a greater Equality: And those who had tasted the extraordinary pleasures of Government and Excess, whose Imaginations had been entertain'd with the Pride and Elegance of Living, would endeavour to support the Difference of their Condition, and be restless under the Loss of it,
and being enraged At the Unreasonableness of those few, whom they saw distinguished from them by such overproportion Advantages of Life, they would join together in a Design of bringing things to a greater Equality: And those who had tasted the extraordinary pleasures of Government and Excess, whose Imaginations had been entertained with the Pride and Elegance of Living, would endeavour to support the Difference of their Condition, and be restless under the Loss of it,
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This would be the Effect of a full Establishment of Irreligion in the World, if we consider the prefent State and Constitution of all human Societies, there being no Nation or Society of Men, in which the far greatest Part of the People are not forced to use Abundance of Pains, and undergo a great many Troubles and Difficulties in supplying their own Wants, and in ministring to the Ease and Pleasure of others.
This would be the Effect of a full Establishment of Irreligion in the World, if we Consider the prefent State and Constitution of all human Societies, there being no nation or Society of Men, in which the Far greatest Part of the People Are not forced to use Abundance of Pains, and undergo a great many Troubles and Difficulties in supplying their own Wants, and in ministering to the Ease and Pleasure of Others.
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For every Man being to act for his own Happiness, and there being as many several Notions of Happiness as there are different Passions and Inclinations in the Soul of Man, all which require different Methods of Pursuit, 'tis impossible but Men must clash and interfere one with another,
For every Man being to act for his own Happiness, and there being as many several Notions of Happiness as there Are different Passion and Inclinations in the Soul of Man, all which require different Methods of Pursuit, it's impossible but Men must clash and interfere one with Another,
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When Lust, Ambition, or Revenge is the ruling Passion in a Mans Mind, what should hinder him from making the Misery or Destruction of a Nation the way to his Satisfaction,
When Lust, Ambition, or Revenge is the ruling Passion in a men Mind, what should hinder him from making the Misery or Destruction of a nation the Way to his Satisfaction,
All that can be alleged to avoid these dreadful Consequences that seem to be the certain immediate Effects of Atheism, is, that the Advantages of Society and Union are so very great,
All that can be alleged to avoid these dreadful Consequences that seem to be the certain immediate Effects of Atheism, is, that the Advantages of Society and union Are so very great,
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To which I answer, That this indeed is a sufficient Motive to Persons who have felt or consider'd the Inconveniencies and Calamities of a State of Division, to enter into or continue in Society, upon such Terms as do then seem to conduce to their particular Happiness;
To which I answer, That this indeed is a sufficient Motive to Persons who have felt or considered the Inconveniences and Calamities of a State of Division, to enter into or continue in Society, upon such Terms as doe then seem to conduce to their particular Happiness;
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but if afterwards the breaking of any of these Terms and Conditions shall appear to any of them to contribute more to their Happiness than the keeping them, they are as much oblig'd to act contrary to their former Promise, Contract or Agreement, as they were at first to make it.
but if afterwards the breaking of any of these Terms and Conditions shall appear to any of them to contribute more to their Happiness than the keeping them, they Are as much obliged to act contrary to their former Promise, Contract or Agreement, as they were At First to make it.
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And, if we rightly consider things, we shall find, That the Generality of every Society are Men of too narrow and confin'd Understandings to perceive all the ill Consequences, their particular Actions have upon Society: and,
And, if we rightly Consider things, we shall find, That the Generality of every Society Are Men of too narrow and confined Understandings to perceive all the ill Consequences, their particular Actions have upon Society: and,
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if they have some confused Notions of them, the Mischiess do not appear to them so near as to fall in their Days, and involve them, and they have no concern beyond their own Lives.
if they have Some confused Notions of them, the Mischief do not appear to them so near as to fallen in their Days, and involve them, and they have no concern beyond their own Lives.
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Besides, the greatest part both of those that are and are not capable of such Judgments and Reflexions are too strongly affected with the Sense of present Good or Pleasure to forego the more certain immediate Gratifications of their Desires upon a faint Prospect of uncertain Mischiefs that may attend them;
Beside, the greatest part both of those that Are and Are not capable of such Judgments and Reflexions Are too strongly affected with the Sense of present Good or Pleasure to forego the more certain immediate Gratifications of their Desires upon a faint Prospect of uncertain Mischiefs that may attend them;
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He therefore that is a thorough Atheist, and will pursue his Principles as far as they will carry him, must look upon all the Notions of Government, Right and Property, of what kind soever they be, with all the pretended Grounds and Foundations of them,
He Therefore that is a through Atheist, and will pursue his Principles as Far as they will carry him, must look upon all the Notions of Government, Right and Property, of what kind soever they be, with all the pretended Grounds and Foundations of them,
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either as false Pretences devised by some cunning Men, by means of which they would have others act under such and such Restraints, that they might enjoy their own Liberty to more advantage;
either as false Pretences devised by Some cunning Men, by means of which they would have Others act under such and such Restraints, that they might enjoy their own Liberty to more advantage;
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and, being fully assured that every Man else is the same, with respect to himself, he is not to expect that any other Man does or will contribute to his Happiness any further than as he thinks he serves his own Interest by it;
and, being Fully assured that every Man Else is the same, with respect to himself, he is not to expect that any other Man does or will contribute to his Happiness any further than as he thinks he serves his own Interest by it;
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nor can he conceive a Design of contributing to the Happiness of another Man, but upon the same Considerations: And, being well convinc'd of these things,
nor can he conceive a Design of contributing to the Happiness of Another Man, but upon the same Considerations: And, being well convinced of these things,
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upon which Enquiry he will find, That he must place his Happiness in the Enjoyment of the greatest Pleasure he is capable of, without the least Allay or mixture of Pain. Now, in pursuing what he thinks the greatest Pleasure,
upon which Enquiry he will find, That he must place his Happiness in the Enjoyment of the greatest Pleasure he is capable of, without the least Allay or mixture of Pain. Now, in pursuing what he thinks the greatest Pleasure,
and avoiding what he judges the greatest Pain, He must perform or omit any Action whatsoever in his power, the Performance or Omission of which he judges conducive to those Ends he has proposed to himself;
and avoiding what he judges the greatest Pain, He must perform or omit any Actium whatsoever in his power, the Performance or Omission of which he judges conducive to those Ends he has proposed to himself;
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and so he knows must every other Man that acts upon the same Principles, be his Notions of Happiness or Misery never so different from his: upon which account he cannot but acknowledge that all Actions are alike and of the same Nature, and that there is no ground for any distinction of them into lawful and unlawful, just and unjust, vertuous and vitious; because there is no Kind or Sort of Action imaginable,
and so he knows must every other Man that acts upon the same Principles, be his Notions of Happiness or Misery never so different from his: upon which account he cannot but acknowledge that all Actions Are alike and of the same Nature, and that there is no ground for any distinction of them into lawful and unlawful, just and unjust, virtuous and vicious; Because there is no Kind or Sort of Actium imaginable,
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but may contribute indifferently either to the Happiness or Misery of some Man, or to both, when, consider'd with respect to several Persons, or with respect to the same Person at several times, according to the different Sentiments or other Circumstances of those concerned in the Action,
but may contribute indifferently either to the Happiness or Misery of Some Man, or to both, when, considered with respect to several Persons, or with respect to the same Person At several times, according to the different Sentiments or other circumstances of those concerned in the Actium,
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and consequently that he must also grant there can be no certain Rules or Principles of Acting, no particular Set of Actions or Scheme of Life which will certainly procure any Man, that follows it, more Happiness than he could obtain by any other means; but the same Man must be obliged oftentimes to act contrary Ways, and pursue the same End by the most opposite Methods imaginable;
and consequently that he must also grant there can be no certain Rules or Principles of Acting, no particular Set of Actions or Scheme of Life which will Certainly procure any Man, that follows it, more Happiness than he could obtain by any other means; but the same Man must be obliged oftentimes to act contrary Ways, and pursue the same End by the most opposite Methods imaginable;
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and, if he is utterly disappointed of his Hopes by the interfering Pursuits of others, he must change his chief Pleasure, and chuse a new Object of his Happiness,
and, if he is utterly disappointed of his Hope's by the interfering Pursuits of Others, he must change his chief Pleasure, and choose a new Object of his Happiness,
And further, the Person, whose Character we are drawing, if he will be true to his own Principles, should not be deter'd from the Prosecution of his Ends, by any Concern for the Happiness of others, or Sense of their Misery, or by any regard to their Judgment and Opinion concerning his Actions and the Measures he takes;
And further, the Person, whose Character we Are drawing, if he will be true to his own Principles, should not be deterred from the Prosecution of his Ends, by any Concern for the Happiness of Others, or Sense of their Misery, or by any regard to their Judgement and Opinion Concerning his Actions and the Measures he Takes;
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if he cannot be so happy without it: Generosity, Friendship and Gratitude must give place when they do not serve to promote his Attainment of what appears more agreeable to him than the Exercise of such Acts which go under those Names;
if he cannot be so happy without it: Generosity, Friendship and Gratitude must give place when they do not serve to promote his Attainment of what appears more agreeable to him than the Exercise of such Acts which go under those Names;
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all Sentiments of Tenderness, Pity and Compassion are to be laid aside when the Sufferings and Miseries of others can procure him what he esteems a greater Happiness than the Ease of complying with those foolish Dispositions of his Nature or Temper, which, together with all other Inclinations he finds in himself, his Reason tells him are to be bent and directed toward his chief Happiness; which is the Gratification of the strongest and most vigorous Passion of his Soul, whichsoever it is that happens to be the uppermost in his Constitution:
all Sentiments of Tenderness, Pity and Compassion Are to be laid aside when the Sufferings and Misery's of Others can procure him what he esteems a greater Happiness than the Ease of complying with those foolish Dispositions of his Nature or Temper, which, together with all other Inclinations he finds in himself, his Reason tells him Are to be bent and directed towards his chief Happiness; which is the Gratification of the Strongest and most vigorous Passion of his Soul, whichsoever it is that happens to be the uppermost in his Constitution:
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He is to look upon all the Notions of Praise, Honour and Reputation as meer empty Names, when apply'd to any thing but Cunning and Art in the managing and advancing a Man's own Interest, and bringing about all his Designs of this nature, by the surest and most effectual Means he can;
He is to look upon all the Notions of Praise, Honour and Reputation as mere empty Names, when applied to any thing but Cunning and Art in the managing and advancing a Man's own Interest, and bringing about all his Designs of this nature, by the Surest and most effectual Means he can;
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and the Opinion of others is necessary to him in the Prosecution of his chief Pleasure, or the imaginary Uneasiness of Disgrace spoils his Enjoyment of it, he must comply with the establish'd Error, while it prevails,
and the Opinion of Others is necessary to him in the Prosecution of his chief Pleasure, or the imaginary Uneasiness of Disgrace spoils his Enjoyment of it, he must comply with the established Error, while it prevails,
And lastly, The Person thus confirm'd in Irreligion, being sensible that his Life is the utmost Compass and Extent of his Happiness, all his Cares and Endeavours, all his Concerns and Designs are to be confined within the same Bounds; he is to have no regard to Memory or Posterity, he is not to be concern'd if the whole Race of Mankind should end with him,
And lastly, The Person thus confirmed in Irreligion, being sensible that his Life is the utmost Compass and Extent of his Happiness, all his Cares and Endeavours, all his Concerns and Designs Are to be confined within the same Bounds; he is to have no regard to Memory or Posterity, he is not to be concerned if the Whole Raze of Mankind should end with him,
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The Generality of those that are stiled so, are either such as never thought any thing of the matter, or else have some small Remains of Religion about them, which their Reason and Education will not give them leave wholly to cast off:
The Generality of those that Are styled so, Are either such as never Thought any thing of the matter, or Else have Some small Remains of Religion about them, which their Reason and Education will not give them leave wholly to cast off:
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as, if Atheism spread and came into a general Reputation, they soon would be, then should we feel the dismal Effects and Consequences of these Principles far greater and dreadfuller than we can imagine or describe.
as, if Atheism spread and Come into a general Reputation, they soon would be, then should we feel the dismal Effects and Consequences of these Principles Far greater and dreadfuller than we can imagine or describe.
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For there's a great deal of Difference between an ignorant or half-persuaded Atheist, and one that is positively and fully so, upon Judgment and Reflexion. Should a Nation of People be duly taught and instructed in the Doctrines of Irreligion, they would be much more astonishingly wicked than those that had never heard of God, or retain'd some loose imperfect Notions of him.
For there's a great deal of Difference between an ignorant or half-persuaded Atheist, and one that is positively and Fully so, upon Judgement and Reflection. Should a nation of People be duly taught and instructed in the Doctrines of Irreligion, they would be much more astonishingly wicked than those that had never herd of God, or retained Some lose imperfect Notions of him.
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if all the People, or any considerable Number of them were of their Opinions, they would soon overturn Government, and bring all things to an Equality; and then farewel to all the Pleasures, Enjoyments and Conveniencies of Living,
if all the People, or any considerable Number of them were of their Opinions, they would soon overturn Government, and bring all things to an Equality; and then farewell to all the Pleasures, Enjoyments and Conveniences of Living,
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What I have said of Atheism, is, with very little Difference applicable to all manner of Deism, which is such an acknowledgment of a God, as does not include any Religion in it.
What I have said of Atheism, is, with very little Difference applicable to all manner of Deism, which is such an acknowledgment of a God, as does not include any Religion in it.
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'Tis the same thing, in effect, with those that make God a necessary Cause, and Men necessary Agents: For, according to this Opinion, all Actions are alike, as being equally necessary, and all Men must obey their own Determinations; and there can be no general Rules or Principles for Men to act by;
It's the same thing, in Effect, with those that make God a necessary Cause, and Men necessary Agents: For, according to this Opinion, all Actions Are alike, as being equally necessary, and all Men must obey their own Determinations; and there can be not general Rules or Principles for Men to act by;
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there is no such thing as Obligation, Reward or Punishment: nor have any of those Notions or Distinctions, taken away by Atheism, any place or foundation under this Hypothesis.
there is no such thing as Obligation, Reward or Punishment: nor have any of those Notions or Distinctions, taken away by Atheism, any place or Foundation under this Hypothesis.
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As to the Persuasion of those who believe a God, acknowledge some sort of Providence, and think they ow some regard to the sovereign Author and Governour of the World, but deny a future State. There seems indeed to be a considerable Difference betwixt this and the other extravagant Suppositions;
As to the Persuasion of those who believe a God, acknowledge Some sort of Providence, and think they owe Some regard to the sovereign Author and Governor of the World, but deny a future State. There seems indeed to be a considerable Difference betwixt this and the other extravagant Suppositions;
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For, if we consider the present Posture and Constitution of Human Affairs, and believe that things have always gone on in the same Course from the beginning, without any sensible extraordinary Interposition of Providence, as they that deny all Revelation must believe;
For, if we Consider the present Posture and Constitution of Human Affairs, and believe that things have always gone on in the same Course from the beginning, without any sensible extraordinary Interposition of Providence, as they that deny all Revelation must believe;
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how Wickedness oftentimes thrives and flourishes, and that not only for a season, but strengthens and fixes itself upon as lasting Foundations as our Happiness stands upon;
how Wickedness oftentimes thrives and flourishes, and that not only for a season, but strengthens and fixes itself upon as lasting Foundations as our Happiness Stands upon;
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but we shall find this true in fact, that those who are firmly persuaded that God will exert his Power no otherwise than he has done already, will not, by those promiscuous Punishments they see light upon all sorts of Men at different Times and in different Circumstances, be deter'd from prosecuting the Designs they have conceiv'd for the Attainment or Establishment of their own Happiness, by any means they shall think likely to succeed.
but we shall find this true in fact, that those who Are firmly persuaded that God will exert his Power no otherwise than he has done already, will not, by those promiscuous Punishments they see Light upon all sorts of Men At different Times and in different circumstances, be deterred from prosecuting the Designs they have conceived for the Attainment or Establishment of their own Happiness, by any means they shall think likely to succeed.
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Thus have I endeavor'd to give a true account and Representation of all kind of Irreligion, and to shew the necessary Effects of it, with respect to the Happiness of Mankind.
Thus have I endeavoured to give a true account and Representation of all kind of Irreligion, and to show the necessary Effects of it, with respect to the Happiness of Mankind.
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Religion must needs appear not only more agreeable to the Reason and true Interest of Men in general, more suitable and proportionate to the Capacities and Exigencies of Human Nature; but more conducive to the Happiness of particular Men, in the present Constitution and State of human Societies in the World;
Religion must needs appear not only more agreeable to the Reason and true Interest of Men in general, more suitable and proportionate to the Capacities and Exigencies of Human Nature; but more conducive to the Happiness of particular Men, in the present Constitution and State of human Societies in the World;
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so that, upon a due Balance of all the usual Accidents of Life, 'tis very probable a Religious Man should enjoy more Happiness while he lives here, than a Person of another Character: as might be fully and particularly made out if there was occasion;
so that, upon a due Balance of all the usual Accidents of Life, it's very probable a Religious Man should enjoy more Happiness while he lives Here, than a Person of Another Character: as might be Fully and particularly made out if there was occasion;
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but this requiring a set Discourse on purpose, and not falling directly within my present Design, I think it sufficient to mention some few general Considerations only, which shew the Advantages a Religious Man has above another that acts by contrary Principles. Such as are these following:
but this requiring a Set Discourse on purpose, and not falling directly within my present Design, I think it sufficient to mention Some few general Considerations only, which show the Advantages a Religious Man has above Another that acts by contrary Principles. Such as Are these following:
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He that acts upon a true thorough Sense of Religion, has, with respect to all the external Enjoyments of the World, more contracted Desires and fewer Wants than another;
He that acts upon a true through Sense of Religion, has, with respect to all the external Enjoyments of the World, more contracted Desires and fewer Wants than Another;
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and, consequently, his Happiness does much seldomer interfere with any other Man's, and is less obnoxious to the Assaults of Envy, Ambition or Covetousness, than the prosperous Condition of the Wicked:
and, consequently, his Happiness does much seldomer interfere with any other Man's, and is less obnoxious to the Assaults of Envy, Ambition or Covetousness, than the prosperous Condition of the Wicked:
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and therefore must be freer from the Effects of Anger, Malice and Revenge, than such as advance their own Ease or Fortune by disquieting and robbing others:
and Therefore must be freer from the Effects of Anger, Malice and Revenge, than such as advance their own Ease or Fortune by disquieting and robbing Others:
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whereas, he that is known to act for himself only, will be trusted and assisted no further than his own present Interest is perceived unavoidably to concur with another Man's:
whereas, he that is known to act for himself only, will be trusted and assisted no further than his own present Interest is perceived avoidable to concur with Another Man's:
as, he is firmly persuaded, exceeds all Experience, Imagination, or possibility of Comprehension; and, consequently, the Hopes of attaining it, being strong and vigorous in proportion to his Belief, must afford him greater Pleasure here than the Hopes of any other Enjoyment of this Life;
as, he is firmly persuaded, exceeds all Experience, Imagination, or possibility of Comprehension; and, consequently, the Hope's of attaining it, being strong and vigorous in proportion to his Belief, must afford him greater Pleasure Here than the Hope's of any other Enjoyment of this Life;
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and a well grounded Hope of the greatest and happiest Condition a Man can frame to himself here, gradually increasing by a successful Advance of the finest best-form'd Designs for the Attainment of it;
and a well grounded Hope of the greatest and Happiest Condition a Man can frame to himself Here, gradually increasing by a successful Advance of the Finest best-formed Designs for the Attainment of it;
is, I believe, compar'd with any actual Enjoyment whatsoever, the highest pitch of Pleasure we can be sensible of, without a future Prospect; which must be all this,
is, I believe, compared with any actual Enjoyment whatsoever, the highest pitch of Pleasure we can be sensible of, without a future Prospect; which must be all this,
and as much higher, as this Religious Hope is greater and more durable in the Possession, and the present Assurance of it less liable to Disappointment and Defeat, as it certainly is, there being no external Accidents or Endeavours that can deprive us of it.
and as much higher, as this Religious Hope is greater and more durable in the Possession, and the present Assurance of it less liable to Disappointment and Defeat, as it Certainly is, there being no external Accidents or Endeavours that can deprive us of it.
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This being the State and Condition of a Religious Man, he must be generally happier than the Wicked, in Truth and Reality, tho perhaps not in their Judgment of him;
This being the State and Condition of a Religious Man, he must be generally Happier than the Wicked, in Truth and Reality, though perhaps not in their Judgement of him;
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and being better able to bear those real Calamities and Miseries that may happen, by a certain, comfortable expectation of such Happiness as will infinitely outweigh all he can suffer within the Compass of this Life.
and being better able to bear those real Calamities and Misery's that may happen, by a certain, comfortable expectation of such Happiness as will infinitely outweigh all he can suffer within the Compass of this Life.
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and from thence shew the Absurdity and Folly of their Principles and Actions, who have no better Reasons for what they believe and do than those, upon examination, will be found to be.
and from thence show the Absurdity and Folly of their Principles and Actions, who have no better Reasons for what they believe and do than those, upon examination, will be found to be.
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In the Prosecution of which Subject I shall observe these Steps or Measures: 1. I shall enquire how far Irreligion is capable of being proved, what Kind or Degree of proof it admits of. 2. I shall consider the common Ways and Methods of defending it. 3. I shall answer some of the principal Objections made use of against Religion. 4. I shall make some general Reflexions upon the different Grounds and Foundations Religion and Irreligion stand upon,
In the Prosecution of which Subject I shall observe these Steps or Measures: 1. I shall inquire how Far Irreligion is capable of being proved, what Kind or Degree of proof it admits of. 2. I shall Consider the Common Ways and Methods of defending it. 3. I shall answer Some of the principal Objections made use of against Religion. 4. I shall make Some general Reflexions upon the different Grounds and Foundations Religion and Irreligion stand upon,
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Was a Man disposed to believe all or any of this, or had a mind to convince others of the Truth of these Propositions, what way or Method could he take to satisfie his own or their Understanding? 'Tis plain that none of the things enquired into are Objects of Sense or Internal Consciousness, we cannot see with our Eyes,
Was a Man disposed to believe all or any of this, or had a mind to convince Others of the Truth of these Propositions, what Way or Method could he take to satisfy his own or their Understanding? It's plain that none of the things inquired into Are Objects of Sense or Internal Consciousness, we cannot see with our Eyes,
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nor feel with any intimate Perception that there is no God, Religion, or Future State; and therefore, no new Experiments or Observations of this nature,
nor feel with any intimate Perception that there is no God, Religion, or Future State; and Therefore, no new Experiments or Observations of this nature,
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nor any old Testimonies or Authorities, grounded upon such, have any place upon this Subject, any further than they furnish Matter for Reasoning and Reflexion, from whence we must immediately derive all the Knowledge we can have of any of the Propositions in question;
nor any old Testimonies or Authorities, grounded upon such, have any place upon this Subject, any further than they furnish Matter for Reasoning and Reflection, from whence we must immediately derive all the Knowledge we can have of any of the Propositions in question;
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all which being negative, there's no other way of proving the Truth of them but by shewing either their Repugnancy or Disagreeableness to our Reason, and those other Principles of our Knowledge which we cannot possibly doubt of;
all which being negative, there's no other Way of proving the Truth of them but by showing either their Repugnancy or Disagreeableness to our Reason, and those other Principles of our Knowledge which we cannot possibly doubt of;
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As to Demonstration, there's no way of demonstrating a thing not to be, but by proving 'tis impossible and a Contradiction to be; and who will undertake to convince the World that 'tis impossible there should be a God? or supposing there be, that Religion and a Future State are downright Contradictions? What is there in any of these Notions that shocks our Reason, and restrains our Assent? What other more certain Knowledge have we that makes our Belief of these things inconsistent with it? There was never any Proof of this kind offered or pretended to yet;
As to Demonstration, there's no Way of Demonstrating a thing not to be, but by proving it's impossible and a Contradiction to be; and who will undertake to convince the World that it's impossible there should be a God? or supposing there be, that Religion and a Future State Are downright Contradictions? What is there in any of these Notions that shocks our Reason, and restrains our Assent? What other more certain Knowledge have we that makes our Belief of these things inconsistent with it? There was never any Proof of this kind offered or pretended to yet;
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All that remains then to be done, is, to produce such Reasons and Arguments for the Doctrines of Irreligion, to shew such Marks and Characters of Truth upon them as shall render them suitable and agreeable to our Minds;
All that remains then to be done, is, to produce such Reasons and Arguments for the Doctrines of Irreligion, to show such Marks and Characters of Truth upon them as shall render them suitable and agreeable to our Minds;
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so that what the generality of Wise Men, in all Ages, have, upon due examination, assented to as most agreeable to right Reason, that opinion is most probable; and, in matters of pure Reflexion deduced from the first Principles of Knowledge, which are common to all Men alike, that have the same use of their Faculties, this must be acknowledged to be a very good Rule and Measure of Probability: But Atheism and Irreligion will never stand this test;
so that what the generality of Wise Men, in all Ages, have, upon due examination, assented to as most agreeable to right Reason, that opinion is most probable; and, in matters of pure Reflection deduced from the First Principles of Knowledge, which Are Common to all Men alike, that have the same use of their Faculties, this must be acknowledged to be a very good Rule and Measure of Probability: But Atheism and Irreligion will never stand this test;
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how would a Person go about to prove that 'tis more agreeable to Reason and the Nature of Things that there should be no God, no Religion, nor Future State, than that there should be any of these?
how would a Person go about to prove that it's more agreeable to Reason and the Nature of Things that there should be not God, no Religion, nor Future State, than that there should be any of these?
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All the Arguments that can be made use of upon this occasion, must be drawn from our own Existence and Constitution, and from the Existence, Frame and Disposition of the World, and all things without us. We are certain that we are, and we know not our Original, or by what Power we came at first to be:
All the Arguments that can be made use of upon this occasion, must be drawn from our own Existence and Constitution, and from the Existence, Frame and Disposition of the World, and all things without us. We Are certain that we Are, and we know not our Original, or by what Power we Come At First to be:
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than that there really is some such perfect Being, which was the Cause of these Effects we perceive? Can we, from the Oeconomy of the World and the Course of Nature, infer, that there is no governing and directing Power in the Universe? Can we, from the Frame and Disposition of our own Minds, prove, that we are under no Law or Obligation of acting? or that Religion is destructive of our Happiness? Can we, from the Circumstances of our Nature or the Constitution of things without us, make it reasonable to think we shall not live again, be conscious of all our former Actions, and be happy or miserable according to the different Kinds of them? However true these things may or are supposed to be in themselves, they will by no means follow from the forementioned Principles, and there can be no other but these imagined antecedent to them:
than that there really is Some such perfect Being, which was the Cause of these Effects we perceive? Can we, from the Oeconomy of the World and the Course of Nature, infer, that there is no governing and directing Power in the Universe? Can we, from the Frame and Disposition of our own Minds, prove, that we Are under no Law or Obligation of acting? or that Religion is destructive of our Happiness? Can we, from the circumstances of our Nature or the Constitution of things without us, make it reasonable to think we shall not live again, be conscious of all our former Actions, and be happy or miserable according to the different Kinds of them? However true these things may or Are supposed to be in themselves, they will by no means follow from the forementioned Principles, and there can be no other but these imagined antecedent to them:
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For if God, Religion and a Future State are all possible, as they must be acknowledg'd to be, the real Existence of any thing else will never furnish any Argument for their Non-existence.
For if God, Religion and a Future State Are all possible, as they must be acknowledged to be, the real Existence of any thing Else will never furnish any Argument for their Nonexistence.
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2. In vain then do we expect any direct Proof of Irreligion. In the next place therefore I shall consider the usual Ways and Methods of defending it which are these Four. 1. Ridiculing Religion. 2. Requiring a more certain Mathematical proof of it. 3. Endeavouring to shew the Possibility of things subsisting without it. 4. And raising some loose Objections against it, which chiefly aim at the present Profession and Practice of it in the World.
2. In vain then do we expect any Direct Proof of Irreligion. In the next place Therefore I shall Consider the usual Ways and Methods of defending it which Are these Four. 1. Ridiculing Religion. 2. Requiring a more certain Mathematical proof of it. 3. Endeavouring to show the Possibility of things subsisting without it. 4. And raising Some lose Objections against it, which chiefly aim At the present Profession and Practice of it in the World.
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'tis certain that the Generality of those who advance or any of the forementioned Opinions, contain'd under the Notion of Irreligion, are such as barely deny the contrary Truths, without giving any Reason for their Disbelief:
it's certain that the Generality of those who advance or any of the forementioned Opinions, contained under the Notion of Irreligion, Are such as barely deny the contrary Truths, without giving any Reason for their Disbelief:
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Now, there's nothing so well establisht or confirm'd but may be ridicul'd tho it cannot be confuted; and the greater and more sublime the Subject is the fitter for Burlesque; the Boldness of the Raillery heightens the Wit of it.
Now, there's nothing so well established or confirmed but may be ridiculed though it cannot be confuted; and the greater and more sublime the Subject is the fitter for Burlesque; the Boldness of the Raillery heightens the Wit of it.
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But I need not spend time to prove that a Jest is no Argument: Besides, I shall have occasion to consider the Persons of this Character in another place, and so shall pass on
But I need not spend time to prove that a Jest is no Argument: Beside, I shall have occasion to Consider the Persons of this Character in Another place, and so shall pass on
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2. To the Second Way made use of by the Patrons of Irreligion to justifie their Infidelity; and that is, by alleging that the Doctrines of Religion and the Proofs given of it have not that Degree of Certainty they ought to have in order to their Conviction.
2. To the Second Way made use of by the Patrons of Irreligion to justify their Infidelity; and that is, by alleging that the Doctrines of Religion and the Proofs given of it have not that Degree of Certainty they ought to have in order to their Conviction.
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Why, say they, are not such important Points as those, in which the Happiness of Mankind is so far concern'd, made as plain and evident to our Understandings as any Proposition in the Mathematicks? prove them to us in the same manner and we will believe them.
Why, say they, Are not such important Points as those, in which the Happiness of Mankind is so Far concerned, made as plain and evident to our Understandings as any Proposition in the Mathematics? prove them to us in the same manner and we will believe them.
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For, first of all, 'tis very absurd for Persons to call for more and greater Proof towards confirming the Truth of any thing before they have confuted one of those Arguments that are already advanced;
For, First of all, it's very absurd for Persons to call for more and greater Proof towards confirming the Truth of any thing before they have confuted one of those Arguments that Are already advanced;
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and therefore to call for Mathematical Demonstration in Points of Religion, is as much as to say, let Religion be turn'd into Mathematicks and we will believe it;
and Therefore to call for Mathematical Demonstration in Points of Religion, is as much as to say, let Religion be turned into Mathematics and we will believe it;
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the Meaning of which is only this, that such Men as these like Mathematicks better than they do Religion: For indeed the Persons that call for this kind of Proof in Religion, will allow of no such thing as Demonstration any where but in Numbers and Figures; whereas we have as clear Ideas of many other things,
the Meaning of which is only this, that such Men as these like Mathematics better than they do Religion: For indeed the Persons that call for this kind of Proof in Religion, will allow of no such thing as Demonstration any where but in Numbers and Figures; whereas we have as clear Ideas of many other things,
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and that particularly in the present Subject, where we have as clear and distinct Notions of Knowledge, Will, Power, Duration, and all those other original Ideas from whence we took our first Rise in the Proof of Religion as we have of Number and Figure; we are also as certain of the Truth of those Propositions, that Nothing can make it self, that Something must be eternal, that Motion must begin from Will, and several other from whence all our Arguments for Religion are deduced,
and that particularly in the present Subject, where we have as clear and distinct Notions of Knowledge, Will, Power, Duration, and all those other original Ideas from whence we took our First Rise in the Proof of Religion as we have of Number and Figure; we Are also as certain of the Truth of those Propositions, that Nothing can make it self, that Something must be Eternal, that Motion must begin from Will, and several other from whence all our Arguments for Religion Are deduced,
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as we are of such Mathematical Axioms as these, that the Whole is bigger than any of its Parts, that when equal Numbers are added to equal the whole is equal, and the like;
as we Are of such Mathematical Axioms as these, that the whole is bigger than any of its Parts, that when equal Numbers Are added to equal the Whole is equal, and the like;
as evidently perceived there as here, and the main Conclusions as certain as any Mathematical Conclusion at the same Distance from the first Principles of that kind of Knowledge.
as evidently perceived there as Here, and the main Conclusions as certain as any Mathematical Conclusion At the same Distance from the First Principles of that kind of Knowledge.
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and if the Obligations of Religion, and a Future State will not be allowed to have the same degree of Evidence, yet they have all the Certainty 'tis conceivable they should have by way of Deduction from any Ideas our Minds are furnisht with;
and if the Obligations of Religion, and a Future State will not be allowed to have the same degree of Evidence, yet they have all the Certainty it's conceivable they should have by Way of Deduction from any Ideas our Minds Are furnished with;
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so that, supposing them true, they cannot be proved any otherwise from bare unassisted Reason; and therefore 'tis very unjust to require a further Demonstration of them,
so that, supposing them true, they cannot be proved any otherwise from bore unassisted Reason; and Therefore it's very unjust to require a further Demonstration of them,
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when the rational Grounds they stand upon cannot be overthrown by contrary Proofs. I do not mention the additional Advantage of Revelation, not to be disproved by any Counter-revelation, because that belongs to another place.
when the rational Grounds they stand upon cannot be overthrown by contrary Proofs. I do not mention the additional Advantage of Revelation, not to be disproved by any Counter-revelation, Because that belongs to Another place.
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But, besides all this, where we are under a necessity of judging one way, as we are in all such matters where it concerns our Happiness to act or not to act, 'tis contrary to Reason not to be determined by that degree of Evidence, whatever it be, that appears on one side, when we have nothing on the other side to ballance it,
But, beside all this, where we Are under a necessity of judging one Way, as we Are in all such matters where it concerns our Happiness to act or not to act, it's contrary to Reason not to be determined by that degree of Evidence, whatever it be, that appears on one side, when we have nothing on the other side to balance it,
and therefore it must be very foolish and absurd to take the Party of Irreligion for no other reason but this, that the Proofs of Religion have not all that Strength and Evidence of Conviction which some other Truths seem to have.
and Therefore it must be very foolish and absurd to take the Party of Irreligion for no other reason but this, that the Proofs of Religion have not all that Strength and Evidence of Conviction which Some other Truths seem to have.
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3. But others there are that pretend to build their Irreligion upon positive Principles: some of which have made new Schemes or Hypotheses, wherein they endeavour to explain the original, Disposition, and Conduct of things without a God;
3. But Others there Are that pretend to built their Irreligion upon positive Principles: Some of which have made new Schemes or Hypotheses, wherein they endeavour to explain the original, Disposition, and Conduct of things without a God;
but all that they prove, is, that they who only denied the common Doctrines concerning God, Providence, &c. without advancing any other in their stead were the wiser Men;
but all that they prove, is, that they who only denied the Common Doctrines Concerning God, Providence, etc. without advancing any other in their stead were the Wiser Men;
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For all these new Notions of theirs either signifie nothing at all, or they mean the same thing as we do by a God, or else they are altogether irrational and contradictory.
For all these new Notions of theirs either signify nothing At all, or they mean the same thing as we do by a God, or Else they Are altogether irrational and contradictory.
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What are Fate, Necessity, Chance, and universal Soul, but meer Covers for Ignorance, of the same kind as occult Causes? the true Result of all which Principles is a new sort of Creation; where all things are made by nothing, or nothing is set up as the efficient Cause of all things.
What Are Fate, Necessity, Chance, and universal Soul, but mere Covers for Ignorance, of the same kind as occult Causes? the true Result of all which Principles is a new sort of Creation; where all things Are made by nothing, or nothing is Set up as the efficient Cause of all things.
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But if those that use any of these Names mean, by the Maker or Cause of all things, a Being distinct from the things made; such a Being cannot be conceived without all those glorious Attributes which make up our Idea of God. For,
But if those that use any of these Names mean, by the Maker or Cause of all things, a Being distinct from the things made; such a Being cannot be conceived without all those glorious Attributes which make up our Idea of God. For,
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if the first great Cause of all things had the noblest Qualities we can conceive, as the Effects produced by it sufficiently declare, we must grant this Author or Cause to be an intelligent Being, endued with Knowledge and Will: For 'tis impossible for Man to frame a Notion of any Powers, Faculties, or Qualities, greater or nobler than these; and 'tis easier to believe that some Man of more refined Intellectuals made the World,
if the First great Cause of all things had the Noblest Qualities we can conceive, as the Effects produced by it sufficiently declare, we must grant this Author or Cause to be an intelligent Being, endued with Knowledge and Will: For it's impossible for Man to frame a Notion of any Powers, Faculties, or Qualities, greater or Nobler than these; and it's Easier to believe that Some Man of more refined Intellectuals made the World,
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I shall not here enter into a more particular Disquisition of any Scheme or Hypothesis that excludes the Being of a God; having consider'd them all before, in the former part of this Discourse,
I shall not Here enter into a more particular Disquisition of any Scheme or Hypothesis that excludes the Being of a God; having considered them all before, in the former part of this Discourse,
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and shew'd them to be, in those Points, where they mean any thing distinct from the common Notions we have undertook to defend, very absurd and inconsistent.
and showed them to be, in those Points, where they mean any thing distinct from the Common Notions we have undertook to defend, very absurd and inconsistent.
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And indeed, the Falsh••• and Absurdity of all these Schemes and Hypotheses which pretend to give an account of the Frame and State of things without a God, or independently of him, are so manifest and notorious, that I am fully persuaded a Man may make good the Charge against a great Disproportion of Parts and Learning;
And indeed, the Falsh••• and Absurdity of all these Schemes and Hypotheses which pretend to give an account of the Frame and State of things without a God, or independently of him, Are so manifest and notorious, that I am Fully persuaded a Man may make good the Charge against a great Disproportion of Parts and Learning;
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yet we are assured, by the common Reason of Mankind, that the Philosophy of a God is most rational without the Help of Revelation and universal Tradition which confirm the Truth of it:
yet we Are assured, by the Common Reason of Mankind, that the Philosophy of a God is most rational without the Help of Revelation and universal Tradition which confirm the Truth of it:
and therefore the Possibility of another Hypothesis cannot justify the Defenders of it unless they can also make it appear more reasonable and fit to be believed than that which obtains;
and Therefore the Possibility of Another Hypothesis cannot justify the Defenders of it unless they can also make it appear more reasonable and fit to be believed than that which obtains;
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but the Atheist will never be able to give an easier, juster and more satisfactory account of all the Phoenomena in the Universe than he who owns a God, if he should offer at such a thing, which is more than any one has ventured at yet.
but the Atheist will never be able to give an Easier, juster and more satisfactory account of all the Phenomena in the Universe than he who owns a God, if he should offer At such a thing, which is more than any one has ventured At yet.
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And the same may be applied to others who acknowledge a God, and pretend to shew there is no such thing as Religion and a Future State: For they cannot say that God who made the World, and all things in it, cannot oversee and govern the Works of his hands;
And the same may be applied to Others who acknowledge a God, and pretend to show there is no such thing as Religion and a Future State: For they cannot say that God who made the World, and all things in it, cannot oversee and govern the Works of his hands;
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that He, who gave Man his Being, and all his Faculties and Capacities, cannot require him to act after such a manner while he lives, or is not able to renew him again after Death, and continue his Life to him in such a State as he pleases to make agreeable or disagreeable to him,
that He, who gave Man his Being, and all his Faculties and Capacities, cannot require him to act After such a manner while he lives, or is not able to renew him again After Death, and continue his Life to him in such a State as he Pleases to make agreeable or disagreeable to him,
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This is to bring Weakness out of Strength, to set Bounds to God within the acknowledg'd Sphere of his Power, to say he cannot do things which are less than those he can do.
This is to bring Weakness out of Strength, to Set Bounds to God within the acknowledged Sphere of his Power, to say he cannot do things which Are less than those he can do.
Nor can they prove 'tis more agreeable to the Nature of God, and all those Notions we have concerning Him and our selves, that he should not exercise his Power after this manner than that he should. The utmost all the Proof they bring can amount to, is to shew, that 'tis possible God may not do all this that we conceive of him:
Nor can they prove it's more agreeable to the Nature of God, and all those Notions we have Concerning Him and our selves, that he should not exercise his Power After this manner than that he should. The utmost all the Proof they bring can amount to, is to show, that it's possible God may not do all this that we conceive of him:
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as will plainly appear, if we consider the chief Arguments made use of upon this occasion, which are taken from the supposed Materiality and Mortality of the Soul.
as will plainly appear, if we Consider the chief Arguments made use of upon this occasion, which Are taken from the supposed Materiality and Mortality of the Soul.
Now, 'tis plain to any Man, that duly considers these Notions, without that Confusion and Ambiguity of Terms they are commonly delivered in, that 'tis impossible to prove, that what we call the Soul is not something perfectly distinct from Matter and Motion, and all the Modifications of them,
Now, it's plain to any Man, that duly considers these Notions, without that Confusion and Ambiguity of Terms they Are commonly Delivered in, that it's impossible to prove, that what we call the Soul is not something perfectly distinct from Matter and Motion, and all the Modifications of them,
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and that it cannot subsist and act after the Dissolution of the Body; nor are there any Arguments producible to persuade us 'tis more probable that the Soul should be something material and dissolved with the Body, than that it should be a distinct Principle and survive it. All that can be said, is, that we cannot, from the Knowledge we have of the Qualities and Operations we attribute to each, certainly demonstrate what we term Soul and Body to be two distinct Substances; tho, at the same time, it must be confess'd, that Men have been generally more disposed to believe this than the contrary Opinion;
and that it cannot subsist and act After the Dissolution of the Body; nor Are there any Arguments producible to persuade us it's more probable that the Soul should be something material and dissolved with the Body, than that it should be a distinct Principle and survive it. All that can be said, is, that we cannot, from the Knowledge we have of the Qualities and Operations we attribute to each, Certainly demonstrate what we term Soul and Body to be two distinct Substances; though, At the same time, it must be confessed, that Men have been generally more disposed to believe this than the contrary Opinion;
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and 'tis as demonstrable that what we attribute to the Soul is not any Mode, Composition, or Result of the Qualities we ascribe to Body, as it is that any Idea we have in our Minds is not any other.
and it's as demonstrable that what we attribute to the Soul is not any Mode, Composition, or Result of the Qualities we ascribe to Body, as it is that any Idea we have in our Minds is not any other.
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Allowing then that 'tis possible that every thing we ascribe to Body and Soul separately may be united in one common Subject, which is the most that can be supposed;
Allowing then that it's possible that every thing we ascribe to Body and Soul separately may be united in one Common Subject, which is the most that can be supposed;
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and that this common Subject, at the time we call Death loses those Capacities and Powers we attribute to the Soul, in the same manner as it is divested of Motion; from hence it follows, that it is possible also that the same common Subject may never subsist in the same manner it did before, with all those different Qualities united in it, in like manner as 'tis possible what is now at rest may never be in motion again.
and that this Common Subject, At the time we call Death loses those Capacities and Powers we attribute to the Soul, in the same manner as it is divested of Motion; from hence it follows, that it is possible also that the same Common Subject may never subsist in the same manner it did before, with all those different Qualities united in it, in like manner as it's possible what is now At rest may never be in motion again.
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But then it is as possible also that it may: God may, if he pleases, put us together again after death, in such a manner that we shall feel our selves to be the same we were before we died,
But then it is as possible also that it may: God may, if he Pleases, put us together again After death, in such a manner that we shall feel our selves to be the same we were before we died,
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And therefore the Arguments for the Materiality and Mortality of the Soul, let them have all the Weight and Certainty they are imagined to have, are wholly trifling and insignificant, with respect to what they are brought to prove:
And Therefore the Arguments for the Materiality and Mortality of the Soul, let them have all the Weight and Certainty they Are imagined to have, Are wholly trifling and insignificant, with respect to what they Are brought to prove:
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For no new Discoveries are hereby made of the Will and Design of God; and, consequently the Proof that has been given of Religion and a Future State, will have the same Force and Evidence still,
For no new Discoveries Are hereby made of the Will and Design of God; and, consequently the Proof that has been given of Religion and a Future State, will have the same Force and Evidence still,
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tho the Soul should be granted to be Material and Mortal: we should have all the same Reason to believe that God does require us to act after such a manner,
though the Soul should be granted to be Material and Mortal: we should have all the same Reason to believe that God does require us to act After such a manner,
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and will reward or punish us in another Life according as we behave our selves in this; no Arguments made use of in the Proof of this Point, being taken from the Immaterial and Immortal Nature of our Souls,
and will reward or Punish us in Another Life according as we behave our selves in this; no Arguments made use of in the Proof of this Point, being taken from the Immaterial and Immortal Nature of our Souls,
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but from what we certainly, by infallible Consciousness, know of our selves, and what, by evident Demonstration we collect of the Nature of God, which every Man that owns such a Being must ascribe to him.
but from what we Certainly, by infallible Consciousness, know of our selves, and what, by evident Demonstration we collect of the Nature of God, which every Man that owns such a Being must ascribe to him.
Thus have I examined the Pretences of those Adversaries of Religion, who take upon them to establish new Principles and Hypotheses, to explain the State and Constitution of things by;
Thus have I examined the Pretences of those Adversaries of Religion, who take upon them to establish new Principles and Hypotheses, to explain the State and Constitution of things by;
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and have shewn, that the utmost that they aim at, is, to make it seem possible that those Appearances in the World, from whence we infer the Being of a God, Religion, and a Future State, may be otherwise accounted for;
and have shown, that the utmost that they aim At, is, to make it seem possible that those Appearances in the World, from whence we infer the Being of a God, Religion, and a Future State, may be otherwise accounted for;
But most of the Professors and Favourers of Irreligion, we have now in these latter Times to deal with, are such as never trouble themselves with Schemes and Hypotheses; They come by their Opinions much easier,
But most of the Professors and Favourers of Irreligion, we have now in these latter Times to deal with, Are such as never trouble themselves with Schemes and Hypotheses; They come by their Opinions much Easier,
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Some loose unconsider'd Objection against any Notion or Doctrine that goes under the name of Religion, or any thing that has any relation to it, is enough for their turn:
some lose unconsidered Objection against any Notion or Doctrine that Goes under the name of Religion, or any thing that has any Relation to it, is enough for their turn:
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which is the Business I proposed to my self under the Third of those Heads into which I divided my Discourse concerning the Grounds and Pretences of Irreligion.
which is the Business I proposed to my self under the Third of those Heads into which I divided my Discourse Concerning the Grounds and Pretences of Irreligion.
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Extravagant Notions and pernicious Doctrines maintain'd under the Name of Religion; Varitey of Opinions and Censures of one another among those that profess to own the same common Principles of Faith and argue from them;
Extravagant Notions and pernicious Doctrines maintained under the Name of Religion; Varitey of Opinions and Censures of one Another among those that profess to own the same Common Principles of Faith and argue from them;
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As to the first of these Objections, I shall consider it no farther than as it is made use of to weaken the Credibility of all Religion; and 'tis sufficient to expose the Weakness of it by shewing the Argument barely with its Consequences, which is this;
As to the First of these Objections, I shall Consider it no farther than as it is made use of to weaken the Credibility of all Religion; and it's sufficient to expose the Weakness of it by showing the Argument barely with its Consequences, which is this;
Such a Passage in Scripture I cannot understand or reconcile to another, or such a Story or Account of Matter of Fact does not agree with my Knowledge of things of the like Nature,
Such a Passage in Scripture I cannot understand or reconcile to Another, or such a Story or Account of Matter of Fact does not agree with my Knowledge of things of the like Nature,
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therefore this Passage or Account is false, therefore the Book in which it was found is false, therefore all the several Books in the whole Bible, which were writ by several Men, in several Places of the World,
Therefore this Passage or Account is false, Therefore the Book in which it was found is false, Therefore all the several Books in the Whole bible, which were writ by several Men, in several Places of the World,
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and at several Times during the space of about two thousand Years, are all false; therefore there is no God, or no Obligation of obeying him if there be, or no Future State.
and At several Times during the Molle of about two thousand years, Are all false; Therefore there is no God, or no Obligation of obeying him if there be, or no Future State.
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Most of the particular Cavils against Scripture have been fully answered by those who have purposely undertook the Defence of Revelation: but this is sufficient at present to shew, that nothing of this kind proves any thing against the Truth of Scripture in general, much less against the first Fundamental Principles of Religion, which I have endeavoured to establish.
Most of the particular Cavils against Scripture have been Fully answered by those who have purposely undertook the Defence of Revelation: but this is sufficient At present to show, that nothing of this kind Proves any thing against the Truth of Scripture in general, much less against the First Fundamental Principles of Religion, which I have endeavoured to establish.
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The next thing objected against the Truth of Religion, is, Several absurd and pernicious Doctrines proposed to the World under the Name of Religion, and warmly contended for by those that believe and maintain them.
The next thing objected against the Truth of Religion, is, Several absurd and pernicious Doctrines proposed to the World under the Name of Religion, and warmly contended for by those that believe and maintain them.
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Some Men place all their Religion in Shew and Pageantry, their Worship is all Theatrical, and a great deal of their Faith and Discipline extravagant and Romantick;
some Men place all their Religion in Show and Pageantry, their Worship is all Theatrical, and a great deal of their Faith and Discipline extravagant and Romantic;
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those wiser Heathens, tho they laught at the Gods and Devotion of the People of their Times, did not therefore turn Atheists, but employed their whole Reason to search out higher Notions of God, and frame to themselves a more rational Religion.
those Wiser heathens, though they laughed At the God's and Devotion of the People of their Times, did not Therefore turn Atheists, but employed their Whole Reason to search out higher Notions of God, and frame to themselves a more rational Religion.
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but what's that to Religion, which suffers equally both ways, and is no more the Cause or Occasion of the one than the other? Cruelty and Revenge, and all Actions tending to the mischief or Destruction of Mankind are as contrary to the Nature of Religion when exercised by a superstitious Zealot, as when practised by an Atheist; tho the former covers them with that Name, and the latter does not:
but what's that to Religion, which suffers equally both ways, and is no more the Cause or Occasion of the one than the other? Cruelty and Revenge, and all Actions tending to the mischief or Destruction of Mankind Are as contrary to the Nature of Religion when exercised by a superstitious Zealot, as when practised by an Atheist; though the former covers them with that Name, and the latter does not:
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Another foolish Objection is, that variety of Opinions which is found among the Professors of Religion, and their peremptory Censures of one another for holding false and absurd Doctrines.
another foolish Objection is, that variety of Opinions which is found among the Professors of Religion, and their peremptory Censures of one Another for holding false and absurd Doctrines.
Some believe one thing and some another; some expound Scripture in this Sense, and some in that; Creed is set up against Creed, and Altar against Altar; what one Man thinks his Duty, another apprehends Damnation from.
some believe one thing and Some Another; Some expound Scripture in this Sense, and Some in that; Creed is Set up against Creed, and Altar against Altar; what one Man thinks his Duty, Another apprehends Damnation from.
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Supposing then we have our Opinions to chuse, what is to be done in such a Case? shall we take the strongest Side, what the most, or what, we think the wisest believe? or shall we examine the Reasons of all Sides impartially without Prejudice, and let our Judgments be determined by the greatest Appearance of Evidence? No, we will do none of all this;
Supposing then we have our Opinions to choose, what is to be done in such a Case? shall we take the Strongest Side, what the most, or what, we think the Wisest believe? or shall we examine the Reasons of all Sides impartially without Prejudice, and let our Judgments be determined by the greatest Appearance of Evidence? No, we will do none of all this;
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These are the Resolutions of the Irreligious; and what a strange Contradiction is this to make Unity of Consent the Character of Truth, and yet allow no Opinions to be true but those that have the least pretence to it?
These Are the Resolutions of the Irreligious; and what a strange Contradiction is this to make Unity of Consent the Character of Truth, and yet allow no Opinions to be true but those that have the least pretence to it?
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Neither is it more just and reasonable to condemn all Religion upon the account of the weak Defence and Patronage of some of its Professors. What if the Atheists should be able to defeat some trifling Argument of ignorant well-meaning Honesty or superstitious Zeal? to triumph presently,
Neither is it more just and reasonable to condemn all Religion upon the account of the weak Defence and Patronage of Some of its Professors. What if the Atheists should be able to defeat Some trifling Argument of ignorant well-meaning Honesty or superstitious Zeal? to triumph presently,
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and cry out that Ignorance or Phrensy was the Mother of all Devotion would be as foolish a Boast as for a General to despise the Weakness and Cowardise of his Enemy,
and cry out that Ignorance or Frenzy was the Mother of all Devotion would be as foolish a Boast as for a General to despise the Weakness and Cowardice of his Enemy,
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because he had plundered two or three small open Villages, when all the great Towns, and the chief Strength of the Kingdom had been unassaulted or attempted in vain.
Because he had plundered two or three small open Villages, when all the great Towns, and the chief Strength of the Kingdom had been unassaulted or attempted in vain.
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The scandalous Practices of Men of great Pretences to Piety, and such as, by their peculiar manner of Life, are look'd upon to be wholly in the Interests of Religion is another very unwarrantable Occasion of some Mens disbelieving every thing that goes under that Name:
The scandalous Practices of Men of great Pretences to Piety, and such as, by their peculiar manner of Life, Are looked upon to be wholly in the Interests of Religion is Another very unwarrantable Occasion of Some Men's disbelieving every thing that Goes under that Name:
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especially if they be Men of such Sense as is sufficient to put them above the suspicion of vulgar Credulity. But this Argument is false and unconcluding in all its Parts.
especially if they be Men of such Sense as is sufficient to put them above the suspicion of Vulgar Credulity. But this Argument is false and unconcluding in all its Parts.
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the truer Inference is, That corrupt Nature, vicious Habits, and a loose Education are oftentimes too hard for Conscience and Reason, it being very plain that the same thing happens in several other Cases.
the truer Inference is, That corrupt Nature, vicious Habits, and a lose Education Are oftentimes too hard for Conscience and Reason, it being very plain that the same thing happens in several other Cases.
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and therefore, for a Man to infer from some gross Sins of a Pretender to Religion, that he does not believe any thing of what he professes, is as absurd as to prove that an Atheist does certainly believe a God, whatever he says to the contrary,
and Therefore, for a Man to infer from Some gross Sins of a Pretender to Religion, that he does not believe any thing of what he Professes, is as absurd as to prove that an Atheist does Certainly believe a God, whatever he Says to the contrary,
as there are sometimes Presumptions strong enough to induce us to judg so, what reason have we from hence to conclude that others of a more unsuspected Conduct are all of the same mind,
as there Are sometime Presumptions strong enough to induce us to judge so, what reason have we from hence to conclude that Others of a more unsuspected Conduct Are all of the same mind,
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if we could but see to the Bottom of them? or, what if there be a great many false Pretenders to Religion? how is this an Argument against the Truth of it? we have no reason indeed to believe it upon their Word;
if we could but see to the Bottom of them? or, what if there be a great many false Pretenders to Religion? how is this an Argument against the Truth of it? we have no reason indeed to believe it upon their Word;
Nor, if some of those whose peculiar Employment it is, and whose present Interest it seems to be to propagate and advance the Belief of Religion in the World, should be supposed to believe nothing of it themselves, would it follow from hence, that their Unbelief was occasion'd by knowing more of it than others,
Nor, if Some of those whose peculiar Employment it is, and whose present Interest it seems to be to propagate and advance the Belief of Religion in the World, should be supposed to believe nothing of it themselves, would it follow from hence, that their Unbelief was occasioned by knowing more of it than Others,
and being better acquainted with the whole Mystery and Contrivance: this is evidently proved to be false by the Experience of those who have thought more and enquir'd further concerning these things than the rest of the World have done;
and being better acquainted with the Whole Mystery and Contrivance: this is evidently proved to be false by the Experience of those who have Thought more and inquired further Concerning these things than the rest of the World have done;
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for the more they have consider'd the fundamental Doctrines of Religion, and the more just and exact they have been in tracing and examining all their Reasonings about them, the stronger have they been confirm'd in the Belief of them.
for the more they have considered the fundamental Doctrines of Religion, and the more just and exact they have been in tracing and examining all their Reasonings about them, the Stronger have they been confirmed in the Belief of them.
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But if there really are such Men, as, for argument's sake, we have supposed, they were certainly Atheists before they put on the Garb of Religion: and what should hinder an Atheist from taking up this Disguise,
But if there really Are such Men, as, for argument's sake, we have supposed, they were Certainly Atheists before they put on the Garb of Religion: and what should hinder an Atheist from taking up this Disguise,
and 'tis not every Atheist's good fortune to be better provided for in another Condition of Life, than he might probably be in acting a Religious Part.
and it's not every Atheist's good fortune to be better provided for in Another Condition of Life, than he might probably be in acting a Religious Part.
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But, if the Generality of all sorts of Men must be allow'd really to believe the Religion they profess, this, says the Unbeliever, is the Reason of it;
But, if the Generality of all sorts of Men must be allowed really to believe the Religion they profess, this, Says the Unbeliever, is the Reason of it;
A strange prevalence of Fear, and strong Impressions of Education have captivated their Understandings, and disposed them all to the same way of Reasoning.
A strange prevalence of fear, and strong Impressions of Education have captivated their Understandings, and disposed them all to the same Way of Reasoning.
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But now and then some bold Genius has ventured to shake off his Chains, and assert the Liberty and Prerogative of human Nature; and as one Alexander or Caesar, so one Epicurus or Lucretius is enough for one Age:
But now and then Some bold Genius has ventured to shake off his Chains, and assert the Liberty and Prerogative of human Nature; and as one Alexander or Caesar, so one Epicurus or Lucretius is enough for one Age:
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To which it may be sufficient to answer, that I have already proved Religion to be the necessary Issue and Product of Reason, and the first unquestionable Principles of all our Knowledge; and therefore, whatever else is assigned as a Cause of it must be false.
To which it may be sufficient to answer, that I have already proved Religion to be the necessary Issue and Product of Reason, and the First unquestionable Principles of all our Knowledge; and Therefore, whatever Else is assigned as a Cause of it must be false.
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But I have this further Consideration to add, viz. that the Effects of Fear and Education never are so uniform, lasting and universal as the Belief of Religion is observed to be, especially when they act contrary to the Truth and Reason of things,
But I have this further Consideration to add, viz. that the Effects of fear and Education never Are so uniform, lasting and universal as the Belief of Religion is observed to be, especially when they act contrary to the Truth and Reason of things,
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That sensual Appetites, Habits of indulging them, present Enjoyments, or near Prospects of Pleasure, and Customs of living contrary to the Rules of Religion, have a much stronger and more powerful Influence upon the Judgments of Men,
That sensual Appetites, Habits of indulging them, present Enjoyments, or near Prospects of Pleasure, and Customs of living contrary to the Rules of Religion, have a much Stronger and more powerful Influence upon the Judgments of Men,
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The last Objection I shall mention, which the Atheist thinks the most formidable, and a perfect Discovery of the whole Mystery, is, That Religion is a Politick Contrivance.
The last Objection I shall mention, which the Atheist thinks the most formidable, and a perfect Discovery of the Whole Mystery, is, That Religion is a Politic Contrivance.
Now, that which gives occasion for such a Suspicion, is, That all the chiefest Politicians, in their wise Precepts of Advice, have thought it necessary for every Prince to encourage and promote Religion in his Country,
Now, that which gives occasion for such a Suspicion, is, That all the chiefest Politicians, in their wise Precepts of advice, have Thought it necessary for every Prince to encourage and promote Religion in his Country,
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But this is so far from being any Plea for Atheism, that 'tis a very strong Argument for the Truth, Reasonableness and Necessity of Religion: For that is certainly highly rational which is most suitable and agreeable to the publick Reason of Mankind considered together in Society; without which there would be little Use of Reason at all.
But this is so Far from being any Plea for Atheism, that it's a very strong Argument for the Truth, Reasonableness and Necessity of Religion: For that is Certainly highly rational which is most suitable and agreeable to the public Reason of Mankind considered together in Society; without which there would be little Use of Reason At all.
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And, if Men are born sociable Creatures, if they naturally desire Society, and Society cannot possibly subsist without Religion, as the Objection it self supposes,
And, if Men Are born sociable Creatures, if they naturally desire Society, and Society cannot possibly subsist without Religion, as the Objection it self supposes,
then is Religion as agreeable to the Nature of Man, and as necessary to his Happiness as Conversation and living together. And were it not for other Mens having Religion, the Atheist would find it very uncomfortable living in the World.
then is Religion as agreeable to the Nature of Man, and as necessary to his Happiness as Conversation and living together. And were it not for other Men's having Religion, the Atheist would find it very uncomfortable living in the World.
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or may be as easily accounted for out of the Proofs before given of the Truth and Certainty of Religion; and therefore, without spending more time in making little Cavils and groundless Suspicions look considerable by a formal Examination and Answer of them, I shall pass to the
or may be as Easily accounted for out of the Proofs before given of the Truth and Certainty of Religion; and Therefore, without spending more time in making little Cavils and groundless Suspicions look considerable by a formal Examination and Answer of them, I shall pass to the
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4. Next thing I proposed to do, in order to shew the Absurdity and Folly of the Principles and Practice of those who reject the great important Truths.
4. Next thing I proposed to do, in order to show the Absurdity and Folly of the Principles and Practice of those who reject the great important Truths.
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Now, upon a strict and impartial Review of all that has been offered or advanced in this Cause, we shall find that all the several Propositions, contained under the Notion of Religion, have been proved to be true and agreeable to our Reason, by a direct Deduction from the first Principles of our Knowledge;
Now, upon a strict and impartial Review of all that has been offered or advanced in this Cause, we shall find that all the several Propositions, contained under the Notion of Religion, have been proved to be true and agreeable to our Reason, by a Direct Deduction from the First Principles of our Knowledge;
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It will likewise appear that Religion, in all the particular Branches and Duties of it, is admirably fitted for the promoting the Happiness of Mankind in general, considering their present State and Condition in the World:
It will likewise appear that Religion, in all the particular Branches and Duties of it, is admirably fitted for the promoting the Happiness of Mankind in general, considering their present State and Condition in the World:
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And further, that 'tis highly probable at least, if not evident, that the greatest degree of Happiness every particular Man, absolutely speaking, is capable of, will be the Consequence of his regular Discharge of all the Obligations of Religion,
And further, that it's highly probable At least, if not evident, that the greatest degree of Happiness every particular Man, absolutely speaking, is capable of, will be the Consequence of his regular Discharge of all the Obligations of Religion,
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and that proportionably to a Man's Behaviour, in this respect, while he lives, shall his Reward be in another State; but in every proportion greater than can be conceived or imagined by us now.
and that proportionably to a Man's Behaviour, in this respect, while he lives, shall his Reward be in Another State; but in every proportion greater than can be conceived or imagined by us now.
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And as the Truth of these Matters will appear to be made out from the Reason and Nature of things; so will it be further manifest that the general Opinion of the World has always went the same way:
And as the Truth of these Matters will appear to be made out from the Reason and Nature of things; so will it be further manifest that the general Opinion of the World has always went the same Way:
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Besides, we shall not be only satisfied of these things by a positive direct Proof; but we shall see the contrary Hypotheses proved absurd and impossible; or, where any thing possible is advanced, we shall perceive it less probable in it self, and the Consequences drawn from it false and ridiculous.
Beside, we shall not be only satisfied of these things by a positive Direct Proof; but we shall see the contrary Hypotheses proved absurd and impossible; or, where any thing possible is advanced, we shall perceive it less probable in it self, and the Consequences drawn from it false and ridiculous.
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As we shall likewise be convinc'd that Libertinism and Irreligion do evidently and directly tend to the Misery of Mankind in general, with respect to the State they now are in, and will very probably,
As we shall likewise be convinced that Libertinism and Irreligion do evidently and directly tend to the Misery of Mankind in general, with respect to the State they now Are in, and will very probably,
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On the contrary, we shall find that the Doctrines of Irreligion have none of these Grounds of Credibility, nor are or can be defended by any of these Ways or Methods by which Religion is establish'd.
On the contrary, we shall find that the Doctrines of Irreligion have none of these Grounds of Credibility, nor Are or can be defended by any of these Ways or Methods by which Religion is established.
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That the Assertions denied cannot be shewed to be false, either from their Repugnancy or Disagreeableness to our Reason, and antecedent Principles of Knowledge;
That the Assertions denied cannot be showed to be false, either from their Repugnancy or Disagreeableness to our Reason, and antecedent Principles of Knowledge;
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And that the negative Principles of Irreligion and the practical Consequences of them cannot, upon a just Comparison, be proved to be more suitable to our Reason or Happiness than the contrary Doctrines.
And that the negative Principles of Irreligion and the practical Consequences of them cannot, upon a just Comparison, be proved to be more suitable to our Reason or Happiness than the contrary Doctrines.
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We shall likewise, upon a slight Review of the common Arguments and Pleas for Irreligion, be easily satisfied that nothing of all this is so much as pretended to;
We shall likewise, upon a slight Review of the Common Arguments and Pleasant for Irreligion, be Easily satisfied that nothing of all this is so much as pretended to;
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but that the strongest Effort of human Invention that way reaches no further than an Offer at explaining the common Appearances, the Original, Order, Course and Event of things, without a God, independently of him, or with Exclusion to those particular Consequences respecting Men, which go under the Name of Duty and Sin, Reward and Punishment; and that the most any Endeavours of this kind can amount to, is, to shew that 'tis possible things may be, after that particular manner they are explained to be.
but that the Strongest Effort of human Invention that Way reaches no further than an Offer At explaining the Common Appearances, the Original, Order, Course and Event of things, without a God, independently of him, or with Exclusion to those particular Consequences respecting Men, which go under the Name of Duty and since, Reward and Punishment; and that the most any Endeavours of this kind can amount to, is, to show that it's possible things may be, After that particular manner they Are explained to be.
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These are the different Grounds and Proofs of Religion and Irreligion: which if we carefully compare together, it will easily appear that they do not only differ as more or less rational; but that all the Reason lies on the side of Religion; the Conception or Proof of a bare Possibility of the World's subsisting without any such thing, being no manner of Argument that there is none. And therefore it must be very absurd to deny all the Principles of Religion, and every thing brought in defence of them upon this account only.
These Are the different Grounds and Proofs of Religion and Irreligion: which if we carefully compare together, it will Easily appear that they do not only differ as more or less rational; but that all the Reason lies on the side of Religion; the Conception or Proof of a bore Possibility of the World's subsisting without any such thing, being no manner of Argument that there is none. And Therefore it must be very absurd to deny all the Principles of Religion, and every thing brought in defence of them upon this account only.
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yet if the positive direct Proofs for Religion stand good, without considering those which pretend to shew the Absurdity and Impossibility of a contrary Scheme, the former cannot stand upon so sure and firm a bottom as the latter, nor be advanced to so high a Degree of Credibility;
yet if the positive Direct Proofs for Religion stand good, without considering those which pretend to show the Absurdity and Impossibility of a contrary Scheme, the former cannot stand upon so sure and firm a bottom as the latter, nor be advanced to so high a Degree of Credibility;
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But supposing the Proof on both sides equal, such different Consequences do attend the Belief of the one and the other, that 'tis the Extremity of Madness and Folly to prefer the Party of Irreligion. Which, besides the present particular Pains, Troubles and Disadvantages it is said to bring upon the Persons that make this Choice,
But supposing the Proof on both sides equal, such different Consequences do attend the Belief of the one and the other, that it's the Extremity of Madness and Folly to prefer the Party of Irreligion. Which, beside the present particular Pains, Troubles and Disadvantages it is said to bring upon the Persons that make this Choice,
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besides all this, I say, it is threatned with eternal, inexpressible Misery to come after this Life. And this is a Consequence so concerning and dreadful, that it must be a vast Preponderancy of Proof that can justifie our running the hazard of it;
beside all this, I say, it is threatened with Eternal, inexpressible Misery to come After this Life. And this is a Consequence so Concerning and dreadful, that it must be a vast Preponderancy of Proof that can justify our running the hazard of it;
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whereas he that chuses Irreligion has only his own Opinion for his security, and is threatned by the Persons of a contrary Persuasion with eternal Misery after Death:
whereas he that chooses Irreligion has only his own Opinion for his security, and is threatened by the Persons of a contrary Persuasion with Eternal Misery After Death:
for then a Man might be threatned out of any thing: but, if the Evil threatned be very considerable, and 'tis full as probable that it should happen,
for then a Man might be threatened out of any thing: but, if the Evil threatened be very considerable, and it's full as probable that it should happen,
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as it is that it should not, which is the Case now supposed, he acts very rationally and wisely, who chuses rather to undergo some lesser Inconveniences at present than put himself in danger of greater. Now, that the Misery annex'd to Irreligion is very considerable cannot be denied, it being supposed greater than can be imagined or conceived by us:
as it is that it should not, which is the Case now supposed, he acts very rationally and wisely, who chooses rather to undergo Some lesser Inconveniences At present than put himself in danger of greater. Now, that the Misery annexed to Irreligion is very considerable cannot be denied, it being supposed greater than can be imagined or conceived by us:
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and that it is as probable it should be the Portion of all those that believe and act by such Principles as not, must be allow'd whatever Hypothesis be true.
and that it is as probable it should be the Portion of all those that believe and act by such Principles as not, must be allowed whatever Hypothesis be true.
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Why should the Wind blow down the rotten Fruit and leave the sound? why should the Plague sweep away some and leave others in the same City or House? but there are natural Reasons and Causes for these things:
Why should the Wind blow down the rotten Fruit and leave the found? why should the Plague sweep away Some and leave Others in the same city or House? but there Are natural Reasons and Causes for these things:
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the Wicked may be peculiarly disposed to be miserable; the same Temper and Constitution of Body or Soul that inclined them to be wicked may to be miserable also when they live again, and there is as much Chance for their living again as for their first Being.
the Wicked may be peculiarly disposed to be miserable; the same Temper and Constitution of Body or Soul that inclined them to be wicked may to be miserable also when they live again, and there is as much Chance for their living again as for their First Being.
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Where every thing is supposed casual or every thing necessary, 'tis impossible to give any reason why any thing that may be conceived suture should or should not exist, or should or should not be after such or such a manner; and therefore all things of this nature must be equally probable: nothing can be alleged to determine the Mind one way rather than another.
Where every thing is supposed casual or every thing necessary, it's impossible to give any reason why any thing that may be conceived suture should or should not exist, or should or should not be After such or such a manner; and Therefore all things of this nature must be equally probable: nothing can be alleged to determine the Mind one Way rather than Another.
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But, if there be a God, and the World, and all things that are, have been, or are to be are acknowledged to be the Effects of his Will, there are no Reasons to persuade us 'tis more probable that God will not punish the Wicked in another State than that he will; at least they have not yet been produced.
But, if there be a God, and the World, and all things that Are, have been, or Are to be Are acknowledged to be the Effects of his Will, there Are no Reasons to persuade us it's more probable that God will not Punish the Wicked in Another State than that he will; At lest they have not yet been produced.
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From whence it follows, That it being equally probable in every Hypothesis that the Irreligious will be extreamly miserable, they have no more reason to chuse that side they are of than the other, by their own Confession and Account of things; and therefore, in this Case, a Man must not act at all, or,
From whence it follows, That it being equally probable in every Hypothesis that the Irreligious will be extremely miserable, they have no more reason to choose that side they Are of than the other, by their own Confessi and Account of things; and Therefore, in this Case, a Man must not act At all, or,
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But moreover, it is not only as probable that the Irreligious should be miserable in a future state allowing any of their own Hypotheses to be true, but, by their own way of Proof it appears that our Hypothesis is as likely to be true as any advanced by them, nothing further than a Possibility of theirs being aim'd at. And not only so;
But moreover, it is not only as probable that the Irreligious should be miserable in a future state allowing any of their own Hypotheses to be true, but, by their own Way of Proof it appears that our Hypothesis is as likely to be true as any advanced by them, nothing further than a Possibility of theirs being aimed At. And not only so;
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but we do moreover pretend by many direct and positive Arguments to evince the Certainty of ours; and at the same time to shew all theirs to be absurd and impossible.
but we do moreover pretend by many Direct and positive Arguments to evince the Certainty of ours; and At the same time to show all theirs to be absurd and impossible.
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Wherefore, if upon an equal Probability we ought to take the safest measures, much more are we obliged so to do when Reason and Happiness are both of the same Side.
Wherefore, if upon an equal Probability we ought to take the Safest measures, much more Are we obliged so to do when Reason and Happiness Are both of the same Side.
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Nay farther, He that prefers that Faith and Practice which Eternal Misery in another State is denounc'd against, ought not only to have more Grounds of Probability of his side,
Nay farther, He that prefers that Faith and Practice which Eternal Misery in Another State is denounced against, ought not only to have more Grounds of Probability of his side,
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but Certainty and Evidence of Conviction; he should be fully satisfied, from certain direct Principles, that his own Opinions are right, or that the contrary are absurd and irrational: because the Consequences are of that vast importance that the present Inconveniences we are like to sustain by acting a contrary way can bear no proportion to the hazard or likelihood of Misery that attends this.
but Certainty and Evidence of Conviction; he should be Fully satisfied, from certain Direct Principles, that his own Opinions Are right, or that the contrary Are absurd and irrational: Because the Consequences Are of that vast importance that the present Inconveniences we Are like to sustain by acting a contrary Way can bear no proportion to the hazard or likelihood of Misery that attends this.
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Thus do we of the Protestant Faith defend our selves against the Papists, when they peremptorily condemn us to everlasting Misery for being of contrary Opinions to theirs, without meeting with the same Returns from us;
Thus do we of the Protestant Faith defend our selves against the Papists, when they peremptorily condemn us to everlasting Misery for being of contrary Opinions to theirs, without meeting with the same Returns from us;
did we believe their Opinions or Censures probable, the 'twas possible, and to us perhaps seem'd as probable or more so, that they might be false, we would then allow some Weight in the Argument:
did we believe their Opinions or Censures probable, the 'twas possible, and to us perhaps seemed as probable or more so, that they might be false, we would then allow Some Weight in the Argument:
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But we do not now go over to them upon the account of Safety, because we not only think our Opinions certain and theirs impossible, absurd or irrational, and are fully persuaded we have proved them so;
But we do not now go over to them upon the account of Safety, Because we not only think our Opinions certain and theirs impossible, absurd or irrational, and Are Fully persuaded we have proved them so;
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but, supposing our selves to err in all the Points in controversie betwixt us, we think it demonstrable from common Principles, own'd on both sides, that none of these Errors, which, upon due care for better information, are believed by us as Truths, can expose us to the hazard of Damnation, if in all things else we live up to the Principles of our Religion.
but, supposing our selves to err in all the Points in controversy betwixt us, we think it demonstrable from Common Principles, owned on both sides, that none of these Errors, which, upon due care for better information, Are believed by us as Truths, can expose us to the hazard of Damnation, if in all things Else we live up to the Principles of our Religion.
if the Doctrines of Religion, and the supposed Consequences of Irreligion seem as absurd and contrary to all the Principles of his Knowledge, owned by him,
if the Doctrines of Religion, and the supposed Consequences of Irreligion seem as absurd and contrary to all the Principles of his Knowledge, owned by him,
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as the Popish Tenets do to a Protestant, or as ridiculous and unwarrantable as the Visions, Resveries or Predictions of every little Enthusiast or Fortune-teller to a Man of calm, sedate Sense; and he is able to make this good in the usual ways and methods of Reasoning, then may he despise our Threatnings and laugh at the Misery of a Future State securely.
as the Popish Tenets do to a Protestant, or as ridiculous and unwarrantable as the Visions, Resveries or Predictions of every little Enthusiast or Fortuneteller to a Man of Cam, sedate Sense; and he is able to make this good in the usual ways and methods of Reasoning, then may he despise our Threatenings and laugh At the Misery of a Future State securely.
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These are all egregious Instances of the absurd Faith and foolish Conduct of the Enemies of Religion; and consequently good Proofs of the Judgment and Wisdom of those who believe and act upon contrary Grounds and Measures.
These Are all egregious Instances of the absurd Faith and foolish Conduct of the Enemies of Religion; and consequently good Proofs of the Judgement and Wisdom of those who believe and act upon contrary Grounds and Measures.
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For, his whole Happiness being in this Life, the more other People are restrain'd, and the better they are persuaded he acts by the same Rules they do, the larger will his Liberty and Advantages be,
For, his Whole Happiness being in this Life, the more other People Are restrained, and the better they Are persuaded he acts by the same Rules they do, the larger will his Liberty and Advantages be,
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Other Proofs likewise, of the Unreasonableness and Absurdity of Irreligion might be brought from the Inconsistency both of the Faith and Practice of such as are profess'd Favourers of it:
Other Proofs likewise, of the Unreasonableness and Absurdity of Irreligion might be brought from the Inconsistency both of the Faith and Practice of such as Are professed Favourers of it:
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when at the same time they are distrustful of every thing upon the Subject of Religion; their believing Matters that concern their present Happiness upon less Grounds;
when At the same time they Are distrustful of every thing upon the Subject of Religion; their believing Matters that concern their present Happiness upon less Grounds;
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their exposing themselves to greater Troubles and Inconveniences, and running greater Hazards upon a fainter Prospect of future Happiness in this Life;
their exposing themselves to greater Troubles and Inconveniences, and running greater Hazards upon a fainter Prospect of future Happiness in this Life;
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and lastly, their acting contrary to their own Principles, and denying themselves what they esteem substantial Happiness out of a regard to imaginary Notions, which have no Foundation but in the Opinion of Men.
and lastly, their acting contrary to their own Principles, and denying themselves what they esteem substantial Happiness out of a regard to imaginary Notions, which have no Foundation but in the Opinion of Men.
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and so pass on to the VI. Sixth and last general Branch of my Discourse proposed in the beginning of it, and that is, To give some Account of the Causes of all Atheism and Irreligion, or the Reasons that induce Men to take up such Opinions.
and so pass on to the VI. Sixth and last general Branch of my Discourse proposed in the beginning of it, and that is, To give Some Account of the Causes of all Atheism and Irreligion, or the Reasons that induce Men to take up such Opinions.
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There's nothing People are better satisfied of than the Power nnd Influence of Prejudices and false Motives of Judging; every body being apt to resolve the Cause of another Mans differing in opinion from him into some particular Byass upon his Understanding.
There's nothing People Are better satisfied of than the Power nnd Influence of Prejudices and false Motives of Judging; every body being apt to resolve the Cause of Another men differing in opinion from him into Some particular Byass upon his Understanding.
But this we do commonly without examining whether the Person that differs from us has not better Reasons for his Dissent than we have for our Persuasion;
But this we do commonly without examining whither the Person that differs from us has not better Reasons for his Dissent than we have for our Persuasion;
Upon which account I think it a very preposterous and deceitful Method of proving a thing false, to assign some peculiar Prejudices and wrong Motives of judging, which may possibly induce Men to be of such an Opinion,
Upon which account I think it a very preposterous and deceitful Method of proving a thing false, to assign Some peculiar Prejudices and wrong Motives of judging, which may possibly induce Men to be of such an Opinion,
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and from thence immediately, without any further Proof, to infer, that such and such Persons have no other Reasons for their Belief of the point in question,
and from thence immediately, without any further Proof, to infer, that such and such Persons have no other Reasons for their Belief of the point in question,
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But, after plain and manifest Proofs of the Truth of an Opinion, according to the standing Rules and Principles of Reasoning, it is not only proper to enquire how any People came to be of a contrary Persuasion, but the Strangeness and seeming Unaccountableness of the thing make it expected, and in some respect necessary, in order to a fuller Satisfaction of those, who, notwithstanding all the appearance of Evidence to themselves, may be apt to have such favourable Notions of Mankind,
But, After plain and manifest Proofs of the Truth of an Opinion, according to the standing Rules and Principles of Reasoning, it is not only proper to inquire how any People Come to be of a contrary Persuasion, but the Strangeness and seeming Unaccountableness of the thing make it expected, and in Some respect necessary, in order to a fuller Satisfaction of those, who, notwithstanding all the appearance of Evidence to themselves, may be apt to have such favourable Notions of Mankind,
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as not to imagine that Persons who have the same Faculties and all other Advantages of Knowledge as they have should deny what appears so plain to them, without some rational Grounds for their Denial.
as not to imagine that Persons who have the same Faculties and all other Advantages of Knowledge as they have should deny what appears so plain to them, without Some rational Grounds for their Denial.
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Having therefore, as I persuade my self, fully and evidently proved the Truth of Religion; I think, I may now be allow'd to say, That all Atheism and Irreligion must be the sole Effect of Prejudice and Prepossession, if any such Cause of it is assignable.
Having Therefore, as I persuade my self, Fully and evidently proved the Truth of Religion; I think, I may now be allowed to say, That all Atheism and Irreligion must be the sole Effect of Prejudice and Prepossession, if any such Cause of it is assignable.
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if we consider all the false and corrupt Reasonings, and the several Arts and Methods of Deceit which are used by Men to delude themselves, we shall soon discover the secret Spring and Original of all Atheism and Unbelief.
if we Consider all the false and corrupt Reasonings, and the several Arts and Methods of Deceit which Are used by Men to delude themselves, we shall soon discover the secret Spring and Original of all Atheism and Unbelief.
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Now, the Causes from whence it proceeds are these two, The Fear of an After-reckoning for a wicked Life, and The Pride and Vanity of appearing greater or wiser than other Men.
Now, the Causes from whence it proceeds Are these two, The fear of an After reckon for a wicked Life, and The Pride and Vanity of appearing greater or Wiser than other Men.
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It cannot be the Force and Evidence of Truth, as plainly appears, not only from the foregoing Proofs of Religion, but from the Confession and Conduct of the Atheists themselves. It is not because the Notions of God, Immortality and a Future State shock the Understanding,
It cannot be the Force and Evidence of Truth, as plainly appears, not only from the foregoing Proofs of Religion, but from the Confessi and Conduct of the Atheists themselves. It is not Because the Notions of God, Immortality and a Future State shock the Understanding,
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and contradict the plain Principles of Reason, that they deny these Foundations of all Religion. Was the Being of God consider'd only as an Hypothesis to solve the Difficulties of Nature by, without those troublesome Consequences of Duty, Sin and Punishment, the Atheist would not scruple this Philosophy, and Lucretius himself would easily grant the Soul to be immortal, to be separated from the Body and reunited again, would you allow him that Conclusion, that neither separate nor reunited it hath any Sense or Remembrance of what was done before the Separation. God should also enjoy the Fulness of Perfection, he should be clothed with all the magnificent Attributes that Man could conceive,
and contradict the plain Principles of Reason, that they deny these Foundations of all Religion. Was the Being of God considered only as an Hypothesis to solve the Difficulties of Nature by, without those troublesome Consequences of Duty, since and Punishment, the Atheist would not scruple this Philosophy, and Lucretius himself would Easily grant the Soul to be immortal, to be separated from the Body and Reunited again, would you allow him that Conclusion, that neither separate nor Reunited it hath any Sense or Remembrance of what was done before the Separation. God should also enjoy the Fullness of Perfection, he should be clothed with all the magnificent Attributes that Man could conceive,
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so his whole Employment was the Comprehension of himself, and the Contemplation of his own Glory, and he was not unnecessarily troubled to take account of our Actions. This is the dreadful Apprehension that perverts Mens Reason,
so his Whole Employment was the Comprehension of himself, and the Contemplation of his own Glory, and he was not unnecessarily troubled to take account of our Actions. This is the dreadful Apprehension that perverts Men's Reason,
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The quieting and laying these Fears Lucretius confesses is the whole Design of his Philosophy. Which is a farther Confirmation of what I have undertaken to maintain;
The quieting and laying these Fears Lucretius Confesses is the Whole Design of his Philosophy. Which is a farther Confirmation of what I have undertaken to maintain;
For first this Philosopher observes, and seems to wonder at it, that the Fears of Death were very general, and made strong Impressions upon the Minds of Men.
For First this Philosopher observes, and seems to wonder At it, that the Fears of Death were very general, and made strong Impressions upon the Minds of Men.
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3. He takes notice only of those whom we stile Wicked, that were afraid of a future State, they were the chief Objects of his Pity and Compassion, who, besides the Fear of Scourges, L. 3. v. 1025, &c. Racks and Prisons in this World, were tortured with the Dread of new and more terrible Punishments in some other; and all his Arguments serve only for the Consolation and Encouragement of such unhappy Wretches, who, through Fear of future Pains, either denied themselves some present Gratification, or were uneasie under the Guilt of past Actions, none but the Wicked and Impious being concerned in all the Fabulous and Poetick Stories of future Torments, which he derides.
3. He Takes notice only of those whom we style Wicked, that were afraid of a future State, they were the chief Objects of his Pity and Compassion, who, beside the fear of Scourges, L. 3. v. 1025, etc. Racks and Prisons in this World, were tortured with the Dread of new and more terrible Punishments in Some other; and all his Arguments serve only for the Consolation and Encouragement of such unhappy Wretches, who, through fear of future Pains, either denied themselves Some present Gratification, or were uneasy under the Gilded of passed Actions, none but the Wicked and Impious being concerned in all the Fabulous and Poetic Stories of future Torments, which he derides.
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From all which it is very plain that a Resolution to enjoy the Pleasures of Sin, and live in them without Damp or Disturbance is the reason why Men deny and seek for Arguments to overthrow those Opinions, which would otherwise be embraced as most rational;
From all which it is very plain that a Resolution to enjoy the Pleasures of since, and live in them without Damp or Disturbance is the reason why Men deny and seek for Arguments to overthrow those Opinions, which would otherwise be embraced as most rational;
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For the universal Apprehension of something after this Life, which he plainly intimates, is no slight Argument of the Truth of another State: as, I am sure, the distinguishing Fears of the Wicked is a very strong Proof of the essential Difference of Good and Evil, and the Dueness of Reward and Punishment accordingly.
For the universal Apprehension of something After this Life, which he plainly intimates, is no slight Argument of the Truth of Another State: as, I am sure, the distinguishing Fears of the Wicked is a very strong Proof of the essential Difference of Good and Evil, and the Dueness of Reward and Punishment accordingly.
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For, otherwise, why should the Wicked condemn themselves for what they do? or, supposing a future State, why should they expect to be punish'd in it? why should they not rather conceive God to be of their Side, give him contrary Attributes,
For, otherwise, why should the Wicked condemn themselves for what they do? or, supposing a future State, why should they expect to be punished in it? why should they not rather conceive God to be of their Side, give him contrary Attributes,
and make him punish the Righteous and reward the Wicked? or, if that be too harsh a Notion of the Deity, why do they not change the Natures of Good and Evil, call Evil good and Good evil? The Consequence is still the same.
and make him Punish the Righteous and reward the Wicked? or, if that be too harsh a Notion of the Deity, why do they not change the Nature's of Good and Evil, call Evil good and Good evil? The Consequence is still the same.
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If it be Wisdom to live as they do, if they live most up to their Nature, and most agreeably to their Reason, what need they fear? Almighty Wisdom and Perfection will approve and be pleas'd with their Actions.
If it be Wisdom to live as they do, if they live most up to their Nature, and most agreeably to their Reason, what need they Fear? Almighty Wisdom and Perfection will approve and be pleased with their Actions.
Since therefore these Opinions offer too great a Violence to their Reason to be embraced by them, it is plain that they must acknowledge not only that there is a Difference in Actions, but that theirs are evil; not only that some Actions deserve Reward, and some Punishment, but that the latter is due to theirs, or else what reason is there for Fears? or why do not all Men fear a future State alike, the Righteous as well as the Wicked? Now,
Since Therefore these Opinions offer too great a Violence to their Reason to be embraced by them, it is plain that they must acknowledge not only that there is a Difference in Actions, but that theirs Are evil; not only that Some Actions deserve Reward, and Some Punishment, but that the latter is due to theirs, or Else what reason is there for Fears? or why do not all Men Fear a future State alike, the Righteous as well as the Wicked? Now,
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when Men are resolv'd to commit what they know to be ill and punishable, there is no Refuge left but to contrive some means of Impunity, and escaping the Sentence threatned;
when Men Are resolved to commit what they know to be ill and punishable, there is no Refuge left but to contrive Some means of Impunity, and escaping the Sentence threatened;
and this they promise themselves by denying either the Judge or the Place of Punishment. And this is the true Cause and Spring of Atheism. For no Man ever deny'd a God that thought his Way and Course of Life acceptable to such a Being;
and this they promise themselves by denying either the Judge or the Place of Punishment. And this is the true Cause and Spring of Atheism. For no Man ever denied a God that Thought his Way and Course of Life acceptable to such a Being;
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As then it is not a Zeal for Truth that makes Men Atheists, so neither is it a generous Undertaking to free the World from the Bondage of Religion. For they cannot but be convinc'd that it would be very much for the Advantage of Society and Mankind in general if all Men lived up to the strict Rules of Religion. What noble Ideas does such a Speculation as this afford us? and how dismal would the Prospect be,
As then it is not a Zeal for Truth that makes Men Atheists, so neither is it a generous Undertaking to free the World from the Bondage of Religion. For they cannot but be convinced that it would be very much for the Advantage of Society and Mankind in general if all Men lived up to the strict Rules of Religion. What noble Ideas does such a Speculation as this afford us? and how dismal would the Prospect be,
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if Atheism spread as fast as Christianity did in the first Ages of the Gospel? But not to pursue this any farther, what Bondage or Slavery is there in Religion, and what Abridgment of our Liberty? Those that bear the Yoke think it easie and pleasant,
if Atheism spread as fast as Christianity did in the First Ages of the Gospel? But not to pursue this any farther, what Bondage or Slavery is there in Religion, and what Abridgment of our Liberty? Those that bear the Yoke think it easy and pleasant,
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and, without a future Reward, preferable before Atheism, as much as a just and easie Government is to be preferred before Anarchy and living Wild. Why then should they who never felt the Burthen complain of the Weight of it? but there are some Pleasures and Enjoyments that Custom hath made them fond of,
and, without a future Reward, preferable before Atheism, as much as a just and easy Government is to be preferred before Anarchy and living Wild. Why then should they who never felt the Burden complain of the Weight of it? but there Are Some Pleasures and Enjoyments that Custom hath made them found of,
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which they cannot do fully and to the height, without some Damp and Regret till they have got rid of those Fears of a future Punishment their own Consciences and the general Faith of the World threaten them with:
which they cannot doe Fully and to the height, without Some Damp and Regret till they have god rid of those Fears of a future Punishment their own Consciences and the general Faith of the World threaten them with:
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in order therefore to this End, every little Objection or Suspicion is improved into an Argument against Religion, and, by the advantage of strong Wishes and a gradual Decay of contrary Impressions, heightned into Demonstration; till, what, at first, their Lusts suggested to them with a perhaps there may be no such thing as God or a future State, is, at last, ripen'd into a bold Denial.
in order Therefore to this End, every little Objection or Suspicion is improved into an Argument against Religion, and, by the advantage of strong Wishes and a gradual Decay of contrary Impressions, heightened into Demonstration; till, what, At First, their Lustiest suggested to them with a perhaps there may be no such thing as God or a future State, is, At last, ripened into a bold Denial.
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And, when they have once got this Mastery over themselves, then do they sit free, and despise the rest of the World in Fetters, and laugh at what others adore.
And, when they have once god this Mastery over themselves, then do they fit free, and despise the rest of the World in Fetters, and laugh At what Others adore.
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Then do Novelty and Boldness pass for Truth and the Pleasure of Believing is the Ground of Faith. For how exquisite and transporting is the Pleasure of a new Notion or Invention? and how are Men's Wits set upon the stretch to find out fresh Opinions,
Then do Novelty and Boldness pass for Truth and the Pleasure of Believing is the Ground of Faith. For how exquisite and transporting is the Pleasure of a new Notion or Invention? and how Are Men's Wits Set upon the stretch to find out fresh Opinions,
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and dress up old ones in a different manner, to get the Character of Men that think out of the road? Men shall live like Beasts in the State of Nature, and devour one another, couch in their Dens at night,
and dress up old ones in a different manner, to get the Character of Men that think out of the road? Men shall live like Beasts in the State of Nature, and devour one Another, couch in their Dens At night,
Beasts, on the contrary, shall be so rational as to erect Common-wealths and Governments, if it serve for a new Notion to establish the Reputation of the Author.
Beasts, on the contrary, shall be so rational as to erect Commonwealths and Governments, if it serve for a new Notion to establish the Reputation of the Author.
Besides, the exposing and ridiculing common Opinions, especially the despising what is very much respected and admired carries a peculiar Satisfaction in it;
Beside, the exposing and ridiculing Common Opinions, especially the despising what is very much respected and admired carries a peculiar Satisfaction in it;
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From hence it comes to pass that Treason and Blasphemy are entertained with a greater Gust than Private Calumny and Detraction; and the same Expression is counted wittier when it strikes at God or the King than when it is levell'd against a Herd of common Mortals: For, to ridicule the greatest Actions that have been done in the World, to laugh at the noblest and most celebrated Schemes of Knowledge that have ever been laid together, is thought to argue a Spirit capable of greater Performances.
From hence it comes to pass that Treason and Blasphemy Are entertained with a greater Gust than Private Calumny and Detraction; and the same Expression is counted wittier when it strikes At God or the King than when it is leveled against a Heard of Common Mortals: For, to ridicule the greatest Actions that have been done in the World, to laugh At the Noblest and most celebrated Schemes of Knowledge that have ever been laid together, is Thought to argue a Spirit capable of greater Performances.
And to despise and contemn what the rest of Mankind stand in aw of, seems to shew such a Superiority of Sense or Courage as easily tempts Men to affect this Character without considering whether they are able to support it.
And to despise and contemn what the rest of Mankind stand in awe of, seems to show such a Superiority of Sense or Courage as Easily tempts Men to affect this Character without considering whither they Are able to support it.
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Thus are Men confirm'd and established in Atheism by the Pride and Vanity of appearing greater or wiser than others, and being thought Masters of finer and more extraordinary Talents either of Wit or Reflexion: as is plain also from another Instance, in which Men shew themselve to be very much influenced by these Motives in matters of Religion;
Thus Are Men confirmed and established in Atheism by the Pride and Vanity of appearing greater or Wiser than Others, and being Thought Masters of finer and more extraordinary Talents either of Wit or Reflection: as is plain also from Another Instance, in which Men show themselves to be very much influenced by these Motives in matters of Religion;
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For, by this means, they imagin they establish to themselves a Reputation of great Sagacity and Reach, and seeing far into matters; whereas, in reality, this overmuch Cunning of theirs only betrays the Weakness of their Judgments,
For, by this means, they imagine they establish to themselves a Reputation of great Sagacity and Reach, and seeing Far into matters; whereas, in reality, this overmuch Cunning of theirs only betrays the Weakness of their Judgments,
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and shews them to be of the same size of Understanding with those foolish Politicians, who find a thousand Mysteries in State-Affairs more than the Managers themselves ever knew of,
and shows them to be of the same size of Understanding with those foolish Politicians, who find a thousand Mysteres in State affairs more than the Managers themselves ever knew of,
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Now, that these beforementioned are the true and proper Causes of Atheism; and that the Belief and Patronage of the Doctrines of Irreligion is the sole Result of Prejudice, and not deliberate Reason, will further appear from the following Reflexions.
Now, that these beforementioned Are the true and proper Causes of Atheism; and that the Belief and Patronage of the Doctrines of Irreligion is the sole Result of Prejudice, and not deliberate Reason, will further appear from the following Reflexions.
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1. Those who go under the Name of Atheists or Deists, whether real, pretended or reputed, are generally Persons of no great Reach or Capacity, Men of strong Lusts,
1. Those who go under the Name of Atheists or Deists, whither real, pretended or reputed, Are generally Persons of no great Reach or Capacity, Men of strong Lustiest,
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if they have made any Advances in Knowledge by Study or Industry, they have either begun late, and so fell into the middle of Learning without the Assistance of the first grounds and Rudiments,
if they have made any Advances in Knowledge by Study or Industry, they have either begun late, and so fell into the middle of Learning without the Assistance of the First grounds and Rudiments,
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For a Man may be very well vers'd in History, Antiquities, or Experimental Knowledge; he may be a great Master of Language and Criticism, and a nice Discerner of the true Meaning or Reading of an antient Author; he may have a just Relish for Wit and Elegance of Expression, and have Skill enough to discover the Beauties and Faults of the most celebrated Models of Writing:
For a Man may be very well versed in History, Antiquities, or Experimental Knowledge; he may be a great Master of Language and Criticism, and a Nicaenae Discerner of the true Meaning or Reading of an ancient Author; he may have a just Relish for Wit and Elegance of Expression, and have Skill enough to discover the Beauty's and Faults of the most celebrated Models of Writing:
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and yet, after all, in matters of general and abstracted Reasoning, not be able to understand a plain, easie Consequence. For, 'tis not difficult to observe how ridiculously oftentimes Men of known Abilities in some of these or the like respects, argue and infer;
and yet, After all, in matters of general and abstracted Reasoning, not be able to understand a plain, easy Consequence. For, it's not difficult to observe how ridiculously oftentimes Men of known Abilities in Some of these or the like respects, argue and infer;
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whereas, on the contrary, those who are acquainted with the general Rules and Laws of Reasoning, and the different kinds and manners of Proof are capable of making true Judgments and Inferences in any Subject they have been ever so little conversant in, upon a bare explication of the Terms, and just relation of Facts belonging to the Matter to be judg'd of.
whereas, on the contrary, those who Are acquainted with the general Rules and Laws of Reasoning, and the different Kinds and manners of Proof Are capable of making true Judgments and Inferences in any Subject they have been ever so little conversant in, upon a bore explication of the Terms, and just Relation of Facts belonging to the Matter to be judged of.
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2. Secondly, as we are satisfied, from the Character and Capacities of the Atheists, that they are wholly determined to their Opinions by Prejudices and false unequal Motives of Judging;
2. Secondly, as we Are satisfied, from the Character and Capacities of the Atheists, that they Are wholly determined to their Opinions by Prejudices and false unequal Motives of Judging;
so are we further confirmed in this Persuasion by the Manner and Process of their Faith. For they commonly believe first before they enter upon any Examination or Proof of their Principles. What they understand of the matter, all the Arguments or Objections they are furnish'd with are found out afterwards, not to satisfie and convince themselves,
so Are we further confirmed in this Persuasion by the Manner and Process of their Faith. For they commonly believe First before they enter upon any Examination or Proof of their Principles. What they understand of the matter, all the Arguments or Objections they Are furnished with Are found out afterwards, not to satisfy and convince themselves,
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they do not proceed by Degrees, by cautious and wary Steps, weighing and ballancing the Arguments on both sides, sometimes inclining to the one and sometimes to the other, calling in the Advice and Reason of other Men to their assistance,
they do not proceed by Degrees, by cautious and wary Steps, weighing and balancing the Arguments on both sides, sometime inclining to the one and sometime to the other, calling in the advice and Reason of other Men to their assistance,
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But who ever heard of a Man who took this method of turning Atheist? Which of them all can say he consider'd and compared the Proofs of both Opinions before he left one and took up the other? When was any body called in to plead in the behalf of Religion, before it was cast off,
But who ever herd of a Man who took this method of turning Atheist? Which of them all can say he considered and compared the Proofs of both Opinions before he left one and took up the other? When was any body called in to plead in the behalf of Religion, before it was cast off,
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but then a long custom of thinking and talking one way, and the troublesome Consequences attending a Change of Faith, may have indisposed him to entertain or relish the Arguments for Religion, not to mention any thing of a judicial Blindness inflicted upon him from God, for his long unreasonable Opposition to the Truth. But,
but then a long custom of thinking and talking one Way, and the troublesome Consequences attending a Change of Faith, may have indisposed him to entertain or relish the Arguments for Religion, not to mention any thing of a judicial Blindness inflicted upon him from God, for his long unreasonable Opposition to the Truth. But,
if an Atheist will examine fairly into the first Rise and Original of his Faith, he will find it was a hasty Effort occasioned by high Blood and a rais'd Imagination, or some bold Strain of Wit, that struck him when he was rightly disposed to be pleased with it.
if an Atheist will examine fairly into the First Rise and Original of his Faith, he will find it was a hasty Effort occasioned by high Blood and a raised Imagination, or Some bold Strain of Wit, that struck him when he was rightly disposed to be pleased with it.
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And, if we should examine into these things more particularly, I believe, it would appear that all irreligious Opinions are first taken up in Company, and that no Man receives the first Impressions of Atheism alone from his own calm and sedate Reflexions.
And, if we should examine into these things more particularly, I believe, it would appear that all irreligious Opinions Are First taken up in Company, and that no Man receives the First Impressions of Atheism alone from his own Cam and sedate Reflexions.
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And thus, as Irreligion springs from Prejudice, so is it nourished and fed the same way; by a constant Application to such Books and Company as give it any countenance or colour of Defence;
And thus, as Irreligion springs from Prejudice, so is it nourished and fed the same Way; by a constant Application to such Books and Company as give it any countenance or colour of Defence;
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'tis no matter whether it really proves any thing against Religion or no, so it is thought by the Professors of Religion to bear hard either upon the fundamental Principles, or any remote acccessional Doctrines owned by them.
it's no matter whither it really Proves any thing against Religion or no, so it is Thought by the Professors of Religion to bear hard either upon the fundamental Principles, or any remote acccessional Doctrines owned by them.
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From whence it comes to pass that the present Atheism is a promiscuous Miscellany of all the bold notions that have ever been vented by those they stile Free-thinkers:
From whence it comes to pass that the present Atheism is a promiscuous Miscellany of all the bold notions that have ever been vented by those they style Freethinkers:
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where, whatever seems to be levelled against any Point of Religion is embraced as the most sensible and rational account that can be given of the thing;
where, whatever seems to be leveled against any Point of Religion is embraced as the most sensible and rational account that can be given of the thing;
but is own'd and maintain'd by some or other of these bold Free-thinking Authors, which are so highly approved and commended by the present Atheists. And what a gross Partiality is this, not to allow those whom they cry up for unprejudic'd Men to talk a Word of Sense or Reason,
but is owned and maintained by Some or other of these bold Free-thinking Authors, which Are so highly approved and commended by the present Atheists. And what a gross Partiality is this, not to allow those whom they cry up for unprejudiced Men to talk a Word of Sense or Reason,
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3. But Thirdly, we have a more convincing Proof that the Doctrines of Irreligion are the genuine Issue and Effects of the Causes before assigned, from the open Confession of several Atheists themselves;
3. But Thirdly, we have a more convincing Proof that the Doctrines of Irreligion Are the genuine Issue and Effects of the Causes before assigned, from the open Confessi of several Atheists themselves;
who, upon just Convictions of Conscience, having disclaimed their Atheism, have freely and sincerely owned that they threw off Religion without ever examining or considering the Proofs of it;
who, upon just Convictions of Conscience, having disclaimed their Atheism, have freely and sincerely owned that they threw off Religion without ever examining or considering the Proofs of it;
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that they were disposed and induced to entertain irreligious Notions by the Power and Influence of their Lusts, or such vicious Habits and Customs of living as they thought irreconcilable with a contrary Belief;
that they were disposed and induced to entertain irreligious Notions by the Power and Influence of their Lustiest, or such vicious Habits and Customs of living as they Thought irreconcilable with a contrary Belief;
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that the Reasons why they endeavoured to persuade themselves of what their Course of Life inclined them to believe were, to defend those Liberties of Practice they took against the Censures of others,
that the Reasons why they endeavoured to persuade themselves of what their Course of Life inclined them to believe were, to defend those Liberties of Practice they took against the Censures of Others,
or some witty Ridicule or Raillery upon the Subject of Religion; that, as these either in Books or Discourse, coming from others, gave them very great Pleasure,
or Some witty Ridicule or Raillery upon the Subject of Religion; that, as these either in Books or Discourse, coming from Others, gave them very great Pleasure,
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and by that means Assurance, in embracing these new Principles, so were they further pleased and confirm'd together in their Belief of them, by applauded Trials and Exercise of their own Wit the same way;
and by that means Assurance, in embracing these new Principles, so were they further pleased and confirmed together in their Belief of them, by applauded Trials and Exercise of their own Wit the same Way;
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And that which strengthens the Argument drawn from hence, is, that those who have renounced their Irreligious Principles, and given this account of themselves, have been, some of them, Men of the best natural Abilities, and greatest acquired Improvements, of any that ever took the Party of Atheism, and their Repentance has been free and voluntary, and not extorted by any frightful Representations, or importunate Addresses, in the seasons of Fear and Weakness;
And that which strengthens the Argument drawn from hence, is, that those who have renounced their Irreligious Principles, and given this account of themselves, have been, Some of them, Men of the best natural Abilities, and greatest acquired Improvements, of any that ever took the Party of Atheism, and their Repentance has been free and voluntary, and not extorted by any frightful Representations, or importunate Addresses, in the seasons of fear and Weakness;
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it has begun from themselves, and been wholly owing to the over-ruling Impressions of a Divine Power and not to Human Persuasion; and their Blindness and Prejudices being, by this means, removed, the Arguments for Religion have prevailed upon them by their own Strength,
it has begun from themselves, and been wholly owing to the overruling Impressions of a Divine Power and not to Human Persuasion; and their Blindness and Prejudices being, by this means, removed, the Arguments for Religion have prevailed upon them by their own Strength,
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And this I think sufficient to shew that Atheism proceeds from strong Prejudices and false, disproportioned Motions of judging, and is not the result of just Reasoning and impartial Reflexion.
And this I think sufficient to show that Atheism proceeds from strong Prejudices and false, disproportioned Motions of judging, and is not the result of just Reasoning and impartial Reflection.
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All that I have further to add upon this Subject, at present, is, to give some account of the Notions of Atheism and Deism; which Words I have been forced to use sometimes promiscuously,
All that I have further to add upon this Subject, At present, is, to give Some account of the Notions of Atheism and Deism; which Words I have been forced to use sometime promiscuously,
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and in a different Sense from the common acceptation, for want of a fit and proper Word to express a Belief or Profession of any such Opinions which take away the practical Influence and Power of Religion. For which reason I think it convenient in this place, that I may remedy any Confusion or Mistake, the Liberty I have taken in the use of these Terms may have occasioned, to set down distinctly what I look upon to be the common Notions of Atheism and Deism, and what Ideas I should chuse to affix these Words to.
and in a different Sense from the Common acceptation, for want of a fit and proper Word to express a Belief or Profession of any such Opinions which take away the practical Influence and Power of Religion. For which reason I think it convenient in this place, that I may remedy any Confusion or Mistake, the Liberty I have taken in the use of these Terms may have occasioned, to Set down distinctly what I look upon to be the Common Notions of Atheism and Deism, and what Ideas I should choose to affix these Words to.
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By an Atheist is commonly meant such a one as will own no Being under the Name and Title of God. And he who does acknowledge such a Being, let his Conceptions of him be what they will, is no Atheist. And, in this Sense of the Word, it may well be made a question,
By an Atheist is commonly meant such a one as will own no Being under the Name and Title of God. And he who does acknowledge such a Being, let his Conceptions of him be what they will, is no Atheist. And, in this Sense of the Word, it may well be made a question,
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Whether there be any such thing as an Atheist in the World? For, 'tis hard to find a Man who has not some Idea in his Mind, which he will allow the Name of God to:
Whither there be any such thing as an Atheist in the World? For, it's hard to find a Man who has not Some Idea in his Mind, which he will allow the Name of God to:
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tho, upon Examination, perhaps it will be found to be nothing else but a confused Notion of some vast Power, First Cause, Original Mover, or Immortal Being, enjoying Eternal Rest and Quiet.
though, upon Examination, perhaps it will be found to be nothing Else but a confused Notion of Some vast Power, First Cause, Original Mover, or Immortal Being, enjoying Eternal Rest and Quiet.
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But, in such places where the Pretences of Revelation are acknowledged and defended, he that is called a Deist is one that owns a God, and believes some sort of Providence, and natural Obligations, but denies all manner of Revelation; confines his Duty to matters of Civil Justice and Commerce; makes these his chief Principles, not to injure another, and to keep his Word; grounds his Practice upon the Reason and Interest of Societies, and his own present Advantage, not Obedience to God, or a future Prospect; believes, no future Life, or at least such a one as can have no great Influence upon a Mans Actions here.
But, in such places where the Pretences of Revelation Are acknowledged and defended, he that is called a Deist is one that owns a God, and believes Some sort of Providence, and natural Obligations, but Denies all manner of Revelation; confines his Duty to matters of Civil justice and Commerce; makes these his chief Principles, not to injure Another, and to keep his Word; grounds his Practice upon the Reason and Interest of Societies, and his own present Advantage, not obedience to God, or a future Prospect; believes, no future Life, or At least such a one as can have no great Influence upon a men Actions Here.
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But, by an Atheist, I think, may properly and justly be meant, not only he that absolutely denies the Being of a God, but whosoever says there is no God that governs the World, and judgeth the Earth;
But, by an Atheist, I think, may properly and justly be meant, not only he that absolutely Denies the Being of a God, but whosoever Says there is no God that governs the World, and Judgeth the Earth;
there is no God to whom Men are accountable for all their Actions, and by whom they shall be rewarded or punished in a future State according to their Behaviour here;
there is no God to whom Men Are accountable for all their Actions, and by whom they shall be rewarded or punished in a future State according to their Behaviour Here;
and, in general, whoever holds such an Opinion which exempts him from all Obligation of Duty to a Superiour Being, or cuts off the Expectation of Rewards and Punishments consequent thereupon.
and, in general, whoever holds such an Opinion which exempts him from all Obligation of Duty to a Superior Being, or cuts off the Expectation of Rewards and Punishments consequent thereupon.
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For Atheism is to be considered as a Vice and not a meer Error in Speculation. And therefore, he that denies Providence, Natural Law, or a Future State, is as much an Atheist as he that denies God's Being: For, it's all one, with respect to Practice, to say there is no God, as to say there's no Obedience due to him, or no Punishment for Disobedience, if there be:
For Atheism is to be considered as a Vice and not a mere Error in Speculation. And Therefore, he that Denies Providence, Natural Law, or a Future State, is as much an Atheist as he that Denies God's Being: For, it's all one, with respect to Practice, to say there is no God, as to say there's no obedience due to him, or no Punishment for Disobedience, if there be:
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it is likewise all one to deny divine Punishment directly, and to deny the Immortality of the Soul, or the Scriptures, in the Sense of those who at present deny these things:
it is likewise all one to deny divine Punishment directly, and to deny the Immortality of the Soul, or the Scriptures, in the Sense of those who At present deny these things:
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For they who say the Soul dies with the Body, think hereby to prove that God cannot punish; and they who deny the Scriptures do it in order to shew that he will not punish, that is, in another Life; and,
For they who say the Soul die with the Body, think hereby to prove that God cannot Punish; and they who deny the Scriptures do it in order to show that he will not Punish, that is, in Another Life; and,
and have as large a Portion of the good things of this World as their Righteous Brethren. The End and Design then of all these Opinions is the same; namely, to establish a Liberty for every Man to live as he pleases, and to do whatsoever is right in his own Eyes;
and have as large a Portion of the good things of this World as their Righteous Brothers. The End and Design then of all these Opinions is the same; namely, to establish a Liberty for every Man to live as he Pleases, and to do whatsoever is right in his own Eyes;
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This is the Notion I have of an Atheist; and accordingly I have applied the word indifferently, as I had occasion, to any Persons that denied any of the Principles of Religion I have endeavour'd to establish:
This is the Notion I have of an Atheist; and accordingly I have applied the word indifferently, as I had occasion, to any Persons that denied any of the Principles of Religion I have endeavoured to establish:
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And I have used the word Deist in the same Sense with that of Atheist, every where but where I am particularly concern'd in the Proof of God's Being, as distinguished from the other Parts of Religion.
And I have used the word Deist in the same Sense with that of Atheist, every where but where I am particularly concerned in the Proof of God's Being, as distinguished from the other Parts of Religion.
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But here, in opposition to the Character I have now given of an Atheist, by a Deist is to be meant such a one who acknowledges all the Principles of Religion here maintained;
But Here, in opposition to the Character I have now given of an Atheist, by a Deist is to be meant such a one who acknowledges all the Principles of Religion Here maintained;
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but does not believe any such thing as Revelation, or assent to any of those peculiar matters of Fact, or Doctrines which are wholly grounded upon that extraordinary way of Conveyance, and are not level to his Reason or discoverable by it.
but does not believe any such thing as Revelation, or assent to any of those peculiar matters of Fact, or Doctrines which Are wholly grounded upon that extraordinary Way of Conveyance, and Are not level to his Reason or discoverable by it.
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but this, I think, I may venture to affirm, that it would be the difficultest thing imaginable to find a Man in a Christian Countrey, who was acquainted with the Books of Holy Scripture, and the common Proofs of Christianity; who was fully persuaded of the Truth of all the Principles of Natural Religion here laid down, and seriously endeavoured to conform his Life according to the Moral Rules and Precepts of the Gospel, and yet denied Revelation, and all those particular Truths which stand distinguished by the Name of Revealed Religion: such a Man as this, I believe, is hard to be met with.
but this, I think, I may venture to affirm, that it would be the difficultest thing imaginable to find a Man in a Christian Country, who was acquainted with the Books of Holy Scripture, and the Common Proofs of Christianity; who was Fully persuaded of the Truth of all the Principles of Natural Religion Here laid down, and seriously endeavoured to conform his Life according to the Moral Rules and Precepts of the Gospel, and yet denied Revelation, and all those particular Truths which stand distinguished by the Name of Revealed Religion: such a Man as this, I believe, is hard to be met with.
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For it is not Prophesies or Miracles or Mysteries that puzzle the Faith of those that now go under the Name of Deists; but a plain and full Discovery of a future State of Rewards and Punishments. This is the shocking repugnant Doctrine, in comparison of which the Trinity and Incarnation are easie Notions and very reconcileable to their Reason.
For it is not prophecies or Miracles or Mysteres that puzzle the Faith of those that now go under the Name of Deists; but a plain and full Discovery of a future State of Rewards and Punishments. This is the shocking repugnant Doctrine, in comparison of which the Trinity and Incarnation Are easy Notions and very reconcilable to their Reason.
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And now, having pointed out who they are that are particularly concerned in the foregoing Discourse, it might be expected that I should address my self to them to embrace those Principles of Religion I have there proved,
And now, having pointed out who they Are that Are particularly concerned in the foregoing Discourse, it might be expected that I should address my self to them to embrace those Principles of Religion I have there proved,
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If they are not convinced and bore down by Arguments, I am sure they will never yield to Persuasion; neither indeed is it proper to go about to persuade Men to believe; they only are to be applied to in this manner, who are satisfied of the Truth of what you would persuade them to,
If they Are not convinced and boar down by Arguments, I am sure they will never yield to Persuasion; neither indeed is it proper to go about to persuade Men to believe; they only Are to be applied to in this manner, who Are satisfied of the Truth of what you would persuade them to,
I shall therefore shut up this whole Discourse with my earnest Prayers to God, that he would be pleased to incline and dispose those who are doubtful and wavering in the Concerning Points of Religion, to weigh and consider well the Proofs it stands upon,
I shall Therefore shut up this Whole Discourse with my earnest Prayers to God, that he would be pleased to incline and dispose those who Are doubtful and wavering in the Concerning Points of Religion, to weigh and Consider well the Proofs it Stands upon,
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that he would defend the Innocent, and such as are unacquainted with the Ways of Irreligion, from the false Suggestions, and Insinuations of Unbelievers;
that he would defend the Innocent, and such as Are unacquainted with the Ways of Irreligion, from the false Suggestions, and Insinuations of Unbelievers;
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and that he would be further pleased to enable those that are already convinced of this Truth to stop the mouths of Gain-sayers, by a steady and uniform Practice of their Duty every way answerable to their Knowledge and Profession. FINIS.
and that he would be further pleased to enable those that Are already convinced of this Truth to stop the mouths of Gainsayers, by a steady and uniform Practice of their Duty every Way answerable to their Knowledge and Profession. FINIS.
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