A refutation of the atheistical notion of fate, or absolute necessity in a sermon preach'd at the cathedral-church of St. Paul, November the seventh, 1698 : being the eighth of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ...
JEREM. ix. 24. Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, who exercise loving kindness, judgment and righteousness in the earth:
JEREMIAH. ix. 24. Let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord, who exercise loving kindness, judgement and righteousness in the earth:
but from thence took an Occasion to Remove two Great Bars to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men had raised in the Way. Which were These: I.
but from thence took an Occasion to Remove two Great Bars to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men had raised in the Way. Which were These: I.
1. And that this is the Assertion of the Two great Atheistical Writers, is very plain, Mr. Hobbs declares himself to be of the Opinion, That no Man can be free from Necessitation.
1. And that this is the Assertion of the Two great Atheistical Writers, is very plain, Mr. Hobbs declares himself to be of the Opinion, That no Man can be free from Necessitation.
And that therefore, when first a Man hath an Appetite or Will to something, to which immediately before he had no Appetite nor Will, the Cause of his Will is not the Will it self,
And that Therefore, when First a Man hath an Appetite or Will to something, to which immediately before he had no Appetite nor Will, the Cause of his Will is not the Will it self,
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and by this which is said, the Will is also caused by other things whereof it disposeth not, it followeth, that Voluntary Actions have all of them Necessary Causes, and therefore are necessitated.
and by this which is said, the Will is also caused by other things whereof it Disposeth not, it follows, that Voluntary Actions have all of them Necessary Causes, and Therefore Are necessitated.
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This (saith he also) is a certain Truth; that there are Certain and Necessary Causes which make every Man to will what he willeth, Ib. p. 306. And then as to the Deity, I have already more than once taken notice, That Hobbs denies Him any Understanding, Sense, or Knowledge;
This (Says he also) is a certain Truth; that there Are Certain and Necessary Causes which make every Man to will what he wills, Ib. p. 306. And then as to the Deity, I have already more than once taken notice, That Hobbs Denies Him any Understanding, Sense, or Knowledge;
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And yet on another Occasion, and in another Book, he hath these words, Clarè & distinctè Intelligimus, si ad Nostram naturam attendamus, nos in nostris actionibus esse liberos,
And yet on Another Occasion, and in Another Book, he hath these words, Clarè & distinctè Intelligimus, si ad Nostram naturam Attendamus, nos in nostris actionibus esse Liberos,
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And such an Agent he allows Man to be, and saith he hath proved it too. But how he will reconcile this with his Assertion that no Man can be free from Necessitation, and that all our Actions have Necessary Causes, and therefore are necessitated, I cannot imagine.
And such an Agent he allows Man to be, and Says he hath proved it too. But how he will reconcile this with his Assertion that no Man can be free from Necessitation, and that all our Actions have Necessary Causes, and Therefore Are necessitated, I cannot imagine.
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And lest any one should misunderstand him so far, as to imagine that he means by this, that God is by the Excellency and Perfection of his Nature, in all his Operations exactly conformable to the Rules of Justice, Goodness and Right Reason; He plainly excludes that Notion in these words;
And lest any one should misunderstand him so Far, as to imagine that he means by this, that God is by the Excellency and Perfection of his Nature, in all his Operations exactly conformable to the Rules of justice, goodness and Right Reason; He plainly excludes that Notion in these words;
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Qui dicunt Deum omnia sub Ratione Boni agere, Hi aliquid extra Deum videntur ponere, quod à Deo non dependet, ad quod Deus tanquam ad Exemplar in Operando attendit, vel ad quod, tanquam ad certum scopum collimat:
Qui dicunt God omnia sub Ration Boni agere, Him Aliquid extra God videntur ponere, quod à God non dependet, ad quod Deus tanquam ad Exemplar in Operating attendit, vel ad quod, tanquam ad certum scopum collimat:
For he could not but know very well that when Divines assert the Deity to be Essentially and necessarily Good, they do not mean that Goodness is any thing Extrinsical to the Divine Nature, much less that it is something which hath no dependance upon it:
For he could not but know very well that when Divines assert the Deity to be Essentially and necessarily Good, they do not mean that goodness is any thing Extrinsical to the Divine Nature, much less that it is something which hath no dependence upon it:
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when at the same time he Himself Asserts, that God is in every respect a Necessary Agent, without any free Will, nay, without any Knowledge or Understanding in his Nature at all? This is so plain a Demonstration, that it was his chief and Primary Design to banish out of Mens Minds the Notion of Moral Goodness, that nothing can be more:
when At the same time he Himself Asserts, that God is in every respect a Necessary Agent, without any free Will, nay, without any Knowledge or Understanding in his Nature At all? This is so plain a Demonstration, that it was his chief and Primary Design to banish out of Men's Minds the Notion of Moral goodness, that nothing can be more:
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who maintain'd that there was Nothing in all Nature but Matter and Motion. And therefore when these Modern Writers assert that there is nothing in the Universe but Body, as they do, they run Fate farther than most of the Old Heathen Patrons of Necessity did.
who maintained that there was Nothing in all Nature but Matter and Motion. And Therefore when these Modern Writers assert that there is nothing in the Universe but Body, as they do, they run Fate farther than most of the Old Heathen Patrons of Necessity did.
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and in this particular, even they were deserted by Epicurus; as I observe below. The Pythagoreans, Platonists, and Stoicks agreed that the Mind of Man was free.
and in this particular, even they were deserted by Epicurus; as I observe below. The pythagoreans, Platonists, and Stoics agreed that the Mind of Man was free.
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And 'tis well known that the Stoicks did in this Free Power of the Will of Man, found that arrogant Assertion of theirs, That a Wise Man was in one respect more excellent than the Gods;
And it's well known that the Stoics did in this Free Power of the Will of Man, found that arrogant Assertion of theirs, That a Wise Man was in one respect more excellent than the God's;
Ille ipse omnium Conditor ac Rector scripsit quidem Fata, sed sequitur, semper paret, semel jussit. Which Opinion is effectually refuted and exposed by Lucian, in that Dialogue of his called NONLATINALPHABET.
Isle ipse omnium Conditor ac Rector scripsit quidem Fata, sed sequitur, semper paret, semel Jussit. Which Opinion is effectually refuted and exposed by Lucian, in that Dialogue of his called.
and that Their Nature was not so absolutely Fatal and Necessary, but that they could freely deal with their Creatures according as they deserved at their hands.
and that Their Nature was not so absolutely Fatal and Necessary, but that they could freely deal with their Creatures according as they deserved At their hands.
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And first as to the Reasons of Mr. Hobbs. The Chief that he brings against the freedom of Human Actions are these, saith Mr. Hobbs, In all Deliberations and alternate Successions of Contrary Appetites, 'tis the last only which we call Will;
And First as to the Reasons of Mr. Hobbs. The Chief that he brings against the freedom of Human Actions Are these, Says Mr. Hobbs, In all Deliberations and alternate Successions of Contrary Appetites, it's the last only which we call Will;
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and by this which is now said, the Will is also Caused by Other things whereof it disposeth not, it follows that Voluntary Actions have all of them Necessary Causes, and therefore are necessitated.
and by this which is now said, the Will is also Caused by Other things whereof it Disposeth not, it follows that Voluntary Actions have all of them Necessary Causes, and Therefore Are necessitated.
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Agen also, Every sufficient Cause, saith he, is a Necessary one, for if it did not produce its Effect necessarily, 'twas because something was wanting to its Production,
Again also, Every sufficient Cause, Says he, is a Necessary one, for if it did not produce its Effect necessarily, 'twas Because something was wanting to its Production,
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And to define a Free Agent to be that, which when all things are present which are necessary to produce the Effect, can nevertheless not produce it, is Contradiction and Nonsense;
And to define a Free Agent to be that, which when all things Are present which Are necessary to produce the Effect, can nevertheless not produce it, is Contradiction and Nonsense;
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And consequently doth not distinguish between what the Schools would call Hypothetical and Absolute Necessity: which yet ought to be carefully done in the Point between us;
And consequently does not distinguish between what the Schools would call Hypothetical and Absolute Necessity: which yet ought to be carefully done in the Point between us;
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And therefore if by the Will Mr. Hobbs means that last Act of Willing or Electing, which immediately precedes Acting, or which is next before the doing of a thing become impossible, as he expresseth himself;
And Therefore if by the Will Mr. Hobbs means that last Act of Willing or Electing, which immediately precedes Acting, or which is next before the doing of a thing become impossible, as he Expresses himself;
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the Will of Man took its beginning from God, and Voluntary Actions (we say) take their beginning from the Faculty or Power of Willing placed in our Souls:
the Will of Man took its beginning from God, and Voluntary Actions (we say) take their beginning from the Faculty or Power of Willing placed in our Souls:
But what then? doth it follow from thence, that those Actions we call Voluntary are Necessitated, because that they take their Original from that free Power of Election God hath placed in our Natures,
But what then? does it follow from thence, that those Actions we call Voluntary Are Necessitated, Because that they take their Original from that free Power of Election God hath placed in our Nature's,
or to Act after such a particular manner, which is generally called the Will; and this is commonly said to be free. Tho' I think (as one hath observed) it is not so proper a way of Speaking,
or to Act After such a particular manner, which is generally called the Will; and this is commonly said to be free. Though I think (as one hath observed) it is not so proper a Way of Speaking,
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for that which every body understands and means by saying the Will of Man is free, is, that Man hath in his Nature such a free Power, as is called his Will. Now from hence it will not follow that a Man is free whether he will Will, or not; for he must Will someway, either to Act, or not to Act;
for that which every body understands and means by saying the Will of Man is free, is, that Man hath in his Nature such a free Power, as is called his Will. Now from hence it will not follow that a Man is free whither he will Will, or not; for he must Will someway, either to Act, or not to Act;
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Again, what doth Mr. Hobbs mean by the Will's being the Necessary Cause of Voluntary Actions? Doth he mean that the Will of Man must of Necessity act freely, and produce Actions voluntarily;
Again, what does Mr. Hobbs mean by the Will's being the Necessary Cause of Voluntary Actions? Does he mean that the Will of Man must of Necessity act freely, and produce Actions voluntarily;
He proceeds on in his former Error of confounding the Act of Willing with the Power of Willing; and of making Hypothetical the same with absolute Necessity; for, not now to dispute what he saith of every sufficient Cause's being a Necessary one;
He proceeds on in his former Error of confounding the Act of Willing with the Power of Willing; and of making Hypothetical the same with absolute Necessity; for, not now to dispute what he Says of every sufficient Cause's being a Necessary one;
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allowing that when ever any Volition or Determination is made, or when ever any Voluntary Action is done, that the Will of Man was a sufficient Cause to produce that Effect;
allowing that when ever any Volition or Determination is made, or when ever any Voluntary Actium is done, that the Will of Man was a sufficient Cause to produce that Effect;
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For the same Power or Faculty of Liberty, which enabled it to make that Determination, would have been a sufficient Cause for it to have made another contrary to it, or differing from it:
For the same Power or Faculty of Liberty, which enabled it to make that Determination, would have been a sufficient Cause for it to have made Another contrary to it, or differing from it:
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And therefore that Definition of a Free Agent's being that, which when all things are present which are needful to produce the Effect, can nevertheless not produce it, (tho' I don't think it the best) doth not,
And Therefore that Definition of a Free Agent's being that, which when all things Are present which Are needful to produce the Effect, can nevertheless not produce it, (though I don't think it the best) does not,
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and when all Requisites are ready, so that nothing shall extrinsecally either hinder him from, or compel him to Act, can yet choose whether he will Act or not.
and when all Requisites Are ready, so that nothing shall extrinsically either hinder him from, or compel him to Act, can yet choose whither he will Act or not.
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which if he intended any thing by it, but to palliate a bad Cause, and to amuse the Person he wrote to, is as much Nonsense and Contradiction to what he himself advances about Necessity as is possible.
which if he intended any thing by it, but to palliate a bad Cause, and to amuse the Person he wrote to, is as much Nonsense and Contradiction to what he himself advances about Necessity as is possible.
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and made use of Arguments more agreeable to his Set of Principles: which being allowed him, would have demonstrated an absolute Necessity of all things whatsoever.
and made use of Arguments more agreeable to his Set of Principles: which being allowed him, would have demonstrated an absolute Necessity of all things whatsoever.
The Necessity therefore in such an Hypothesis would be the true Ancient Democritick Fate, the NONLATINALPHABET, or, as Epicurus calls it, NONLATINALPHABET, a through Material necessity Mechanically producing all Things:
The Necessity Therefore in such an Hypothesis would be the true Ancient Democritick Fate, the, or, as Epicurus calls it,, a through Material necessity Mechanically producing all Things:
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Spinoza, as I have formerly shewed, was an Absolute Corporealist as well as Mr. Hobbs; but finding that Cogitation could never be accounted for from Matter and Motion only, he supposes Cogitation Essential to Matter; and as he makes but one only Substance in the World, which is the Matter of All Things, or God;
Spinoza, as I have formerly showed, was an Absolute Corporealist as well as Mr. Hobbs; but finding that Cogitation could never be accounted for from Matter and Motion only, he supposes Cogitation Essential to Matter; and as he makes but one only Substance in the World, which is the Matter of All Things, or God;
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And from hence he concludes, That all things, according to the Infinite variety of their several Natures, must necessarily flow from God or the whole,
And from hence he concludes, That all things, according to the Infinite variety of their several Nature's, must necessarily flow from God or the Whole,
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And he declares oftentimes, That all things flow from the Deity by as Absolute a Necessity, as that the Three Angles of a Triangle are equal to Two right ones.
And he declares oftentimes, That all things flow from the Deity by as Absolute a Necessity, as that the Three Angles of a Triangle Are equal to Two right ones.
The same thing also he asserts in another Place , and from thence undertakes to prove also, that God cannot have any Free Will; and withal saith, That Understanding and Will, as they are called, belong to the Nature of God, just as Motion and Rest. and other Natural Things do, which are absolutely determined to Operate just as they do, and cannot do otherwise .
The same thing also he asserts in Another Place, and from thence undertakes to prove also, that God cannot have any Free Will; and withal Says, That Understanding and Will, as they Are called, belong to the Nature of God, just as Motion and Rest. and other Natural Things do, which Are absolutely determined to Operate just as they do, and cannot do otherwise.
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but that he is determined in every thing by Absolute and Inevitable Necessity. And this Necessity also 'tis plain according to him, is purely Physical and Mechanical.
but that he is determined in every thing by Absolute and Inevitable Necessity. And this Necessity also it's plain according to him, is purely Physical and Mechanical.
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As to the Refutation of which, I think, I have already effectually removed the foundation on which it is all built, by proving that there are such Beings as Immaterial Substances, and that God himself is such an One, or a Spirit .
As to the Refutation of which, I think, I have already effectually removed the Foundation on which it is all built, by proving that there Are such Beings as Immaterial Substances, and that God himself is such an One, or a Spirit.
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and the Creator and Producer of all things, (as I think I have very clearly proved) 'tis most certain that the whole Chain of Spinoza 's Argument for Necessity is broken to pieces.
and the Creator and Producer of all things, (as I think I have very clearly proved) it's most certain that the Whole Chain of Spinoza is Argument for Necessity is broken to Pieces.
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For the Reason he assigns for the necessary Operations of the Deity, are not the Perfections of his Nature determining him to Good and Just, Lovely and Reasonable things;
For the Reason he assigns for the necessary Operations of the Deity, Are not the Perfections of his Nature determining him to Good and Just, Lovely and Reasonable things;
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but that the Deity being Universal Nature, All things and Operations are Parts of him, and their several Ways and Manners of Acting and existing according to the necessary Laws of Motion and Mechanism, are his Understanding and Will:
but that the Deity being Universal Nature, All things and Operations Are Parts of him, and their several Ways and Manners of Acting and existing according to the necessary Laws of Motion and Mechanism, Are his Understanding and Will:
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then 'tis easie to see that all things must be governed by absolute Fatality, and be in every respect Physically necessary; there can then be no such thing as Contingency, or any Voluntary Actions;
then it's easy to see that all things must be governed by absolute Fatality, and be in every respect Physically necessary; there can then be no such thing as Contingency, or any Voluntary Actions;
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and that we can often forbear whether we will Act at all, or not, is a Truth so clear and manifest, that we are (I think) almost as certain of it as we are of our own being and Existence;
and that we can often forbear whither we will Act At all, or not, is a Truth so clear and manifest, that we Are (I think) almost as certain of it as we Are of our own being and Existence;
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Indeed, one may by Sophistical words, Metaphysical Terms, and abstruse Unintelligible Banter, be perhaps a little amused and confounded for the present.
Indeed, one may by Sophistical words, Metaphysical Terms, and abstruse Unintelligible Banter, be perhaps a little amused and confounded for the present.
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and his Experience, and continue in that Opinion, is what I do believe never yet befel any Rational and Thinking Man. When Zeno brought his silly Sophistical Argument to prove there was no such thing as Motion;
and his Experience, and continue in that Opinion, is what I do believe never yet befell any Rational and Thinking Man. When Zeno brought his silly Sophistical Argument to prove there was no such thing as Motion;
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and therefore convinc'd him only, by getting up and Walking. And the very same Return will baffle and expose all the Pretended Arguments for Necessity.
and Therefore convinced him only, by getting up and Walking. And the very same Return will baffle and expose all the Pretended Arguments for Necessity.
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To which, I say, that I cannot but be of the Opinion that it is a good Rational way enough of Proceeding, to pronounce of things according as we do experience them to be,
To which, I say, that I cannot but be of the Opinion that it is a good Rational Way enough of Proceeding, to pronounce of things according as we do experience them to be,
so that plainly perceiving our selves to have this free Power, and being Ignorant of any true Reason why we should believe we are mistaken in what we perceive and know, we do, indeed, (such is our Ignorance and Weakness) embrace the Opinion that there is a Liberty of Action in Human Nature.
so that plainly perceiving our selves to have this free Power, and being Ignorant of any true Reason why we should believe we Are mistaken in what we perceive and know, we do, indeed, (such is our Ignorance and Weakness) embrace the Opinion that there is a Liberty of Actium in Human Nature.
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as I have shewed before, not any Particular Act of Volition, but the Power or Faculty of Willing. And since we plainly perceive that in many cases we are not determined to Action by any thing without us,
as I have showed before, not any Particular Act of Volition, but the Power or Faculty of Willing. And since we plainly perceive that in many cases we Are not determined to Actium by any thing without us,
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But our Adversaries, it seems, have a quite different rellish of things, they soar in a higher and more subtle Region, they will not condescend to speak common sense in this Matter;
But our Adversaries, it seems, have a quite different relish of things, they soar in a higher and more subtle Region, they will not condescend to speak Common sense in this Matter;
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Tho' they plainly understand, (as they tell us) that they are really free as to many Actions, and can deliberate whether they will do them or not, purely because they have a free Power so to do ;
Though they plainly understand, (as they tell us) that they Are really free as to many Actions, and can deliberate whither they will do them or not, purely Because they have a free Power so to do;
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And as for the Power or Faculty which is vulgarly called the Will; that sometimes is one thing sometimes another, according as they think fit to name it.
And as for the Power or Faculty which is vulgarly called the Will; that sometime is one thing sometime Another, according as they think fit to name it.
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Now 'tis nothing but an Idea , and by and by a meer Ens Rationis , or an Imaginary Cause of Action, which Ignorant Men have fansied that they have in themselves .
Now it's nothing but an Idea, and by and by a mere Ens Rationis, or an Imaginary Cause of Actium, which Ignorant Men have fancied that they have in themselves.
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I have already proved that there is a Natural Distinction between Actions as to Good and Evil, that this is plainly discoverable by the Light of Reason,
I have already proved that there is a Natural Distinction between Actions as to Good and Evil, that this is plainly discoverable by the Light of Reason,
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and if this be proved, (as I think it hath been) we ought not to desert it, only because we can't readily solve all the Difficulties about the Freedom of the Will of Man, which a Sceptical Man may raise against it;
and if this be proved, (as I think it hath been) we ought not to desert it, only Because we can't readily solve all the Difficulties about the Freedom of the Will of Man, which a Sceptical Man may raise against it;
there can be no such thing as Good or Evil, Right or Wrong, Honourable or Base, &c. And why should any Creatures trouble themselves about paying any Veneration to the Deity,
there can be no such thing as Good or Evil, Right or Wrong, Honourable or Base, etc. And why should any Creatures trouble themselves about paying any Veneration to the Deity,
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if that he could not help making them just such as they are? and if he hath absolutely necessitated them to do just as they do? God hath, according to these Horrid Principles, no Natural Right to any Obedience from us,
if that he could not help making them just such as they Are? and if he hath absolutely necessitated them to do just as they do? God hath, according to these Horrid Principles, no Natural Right to any obedience from us,
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This Mr. Hobbs well knew, and therefore he tells us, That there is no Obedience due to God out of Gratitude to him for Creating or Preserving us, &c. but what we pay him, is founded only in his Irresistible Power.
This Mr. Hobbs well knew, and Therefore he tells us, That there is no obedience due to God out of Gratitude to him for Creating or Preserving us, etc. but what we pay him, is founded only in his Irresistible Power.
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No Man, according to these Abominable Tenets, hath any Obligation upon him to obey Rulers, to be just and honest in his Dealings, to be loving and merciful, helpful and beneficial to his Neighbours;
No Man, according to these Abominable Tenets, hath any Obligation upon him to obey Rulers, to be just and honest in his Dealings, to be loving and merciful, helpful and beneficial to his Neighbours;
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By which he plainly allows that all Wickedness is excusable, tho' it be not always tolerable, as it is not when it becomes formidable. Fear is that which according to these Men doth every thing in the World, in this Case.
By which he plainly allows that all Wickedness is excusable, though it be not always tolerable, as it is not when it becomes formidable. fear is that which according to these Men does every thing in the World, in this Case.
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And thus a Man that is guilty of all manner of Immorality, an Assassinator of Princes, a Firer of Cities, a Betrayer of his Country, a Poisoner, Coiner, a Common Robber,
And thus a Man that is guilty of all manner of Immorality, an Assassinator of Princes, a Firer of Cities, a Betrayer of his Country, a Poisoner, Coiner, a Common Robber,
But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be? Doth it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit? And consequently ought not all Governments to be afraid, as they themselves would express it, of Men that vent such Notions as these,
But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be? Does it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit? And consequently ought not all Governments to be afraid, as they themselves would express it, of Men that vent such Notions as these,
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all Censure, Punishment and Reproof is Unjust and Unreasonable; All Honours and Rewards it renders Unmerited; And all Knowledge, Wisdom, Care and Circumspection, become by this means, the most foolish and unaccountable things in the World;
all Censure, Punishment and Reproof is Unjust and Unreasonable; All Honours and Rewards it renders Unmerited; And all Knowledge, Wisdom, Care and Circumspection, become by this means, the most foolish and unaccountable things in the World;
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Nor can I see how these wonderful Discoverers themselves, that have thus luckily found out that all Mankind are mistaken in thinking themselves Free, when they are not so;
Nor can I see how these wondered Discoverers themselves, that have thus luckily found out that all Mankind Are mistaken in thinking themselves Free, when they Are not so;
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I can't see, I say, how according to their own Notions they can be acquitted from being as Ignorant and Mistaken, and as arrant Fools as the rest of Mankind.
I can't see, I say, how according to their own Notions they can be acquitted from being as Ignorant and Mistaken, and as arrant Fools as the rest of Mankind.
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they would, we know, make a large out-cry against Persecution, and the Infringement of that Native Liberty, that every Man hath to enjoy his own Opinion.
they would, we know, make a large outcry against Persecution, and the Infringement of that Native Liberty, that every Man hath to enjoy his own Opinion.
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But if a Government, judging such Notions destructive to the Good of Human Society, and contrary to the express Word of God, thinks fit to Prohibit the Propagation of them,
But if a Government, judging such Notions destructive to the Good of Human Society, and contrary to the express Word of God, thinks fit to Prohibit the Propagation of them,
How do these Men then Cry up the Liberty of Human Nature? then every Man's Opinion ought to be free, no Compulsion must be used, every Man's Conscience is to be his Guide, and the like.
How do these Men then Cry up the Liberty of Human Nature? then every Man's Opinion ought to be free, no Compulsion must be used, every Man's Conscience is to be his Guide, and the like.
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But how ridiculously Vain is all this, according to these Principles? Is not the Magistrate as much necessitated to Punish as they are to Offend? and the Government to make Laws as they are to break them? Oh by no means!
But how ridiculously Vain is all this, according to these Principles? Is not the Magistrate as much necessitated to punish as they Are to Offend? and the Government to make Laws as they Are to break them? O by no means!
Had it not been a thing Undeniable that the Will of Man is free, and had not Epicurus, and his Follower Lucretius, very well known that it was a thing which every one could not but experience in Himself, he had certainly, as a very Learned Person observes (Dr. Lucas Enquiry after Happiness, Vol. I. p. 156, 157.) followed his Old Master Democritus, and asserted the Mind of Man to be as necessarily and fatally moved by the strokes of his Atoms, as Natural and Irrational Bodies are. But this Opinion he was forced to desert, and to assert the Liberty of the Soul of Man; and 'twas to make this out according to his Senseless Hypothesis, that he Invented that Unaccountable Oblique Motion of his Atoms; which Lucretius calls Exiguum Clinamen Principiorum. Lib. 2.
Had it not been a thing Undeniable that the Will of Man is free, and had not Epicurus, and his Follower Lucretius, very well known that it was a thing which every one could not but experience in Himself, he had Certainly, as a very Learned Person observes (Dr. Lucas Enquiry After Happiness, Vol. I p. 156, 157.) followed his Old Master Democritus, and asserted the Mind of Man to be as necessarily and fatally moved by the Strokes of his Atoms, as Natural and Irrational Bodies Are. But this Opinion he was forced to desert, and to assert the Liberty of the Soul of Man; and 'twas to make this out according to his Senseless Hypothesis, that he Invented that Unaccountable Oblique Motion of his Atoms; which Lucretius calls Exiguum Clinamen Principles. Lib. 2.
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Falluntur homines quod se liberos esse putant, quae opinio in hoc solo consistit, quod suarum Actionum sint conscii, & Ignari Causarum à quibus determinantur. Haec ergo est eorum libertatis Idea quod suarum Actionum nuilam cognoscunt Causam. Nam quod aiunt humanas Actiones à Voluntate pendere verba sunt quorum nullam habent Ideam. Bapr. Spinoz. Op Posthum. p. 73. Vid. etiam, p. 37.
Falluntur homines quod se Liberos esse Putant, Quae opinio in hoc solo consistit, quod suarum Actionum sint Conscii, & Ignari Causarum à quibus determinantur. Haec ergo est Their libertatis Idea quod suarum Actionum nuilam cognoscunt Causam. Nam quod Aiunt humanas Actiones à Voluntate pendere verba sunt quorum Nullam habent Ideam. Bapr. Spinoza. Open Posthumous. p. 73. Vid. etiam, p. 37.
