A refutation of the objections against moral good and evil in a sermon preach'd at the Cathedral-Church of St. Paul, October the third, 1698 : being the seventh of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris.
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:
as well as all other Excellencies and Perfections which we can discover in the Creatures, must of necessity be in the Divine Nature in the greatest Perfection;
as well as all other Excellencies and Perfections which we can discover in the Creatures, must of necessity be in the Divine Nature in the greatest Perfection;
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But that which I judge will be more proper to be done now, as being agreeable to my Design of Answering the Atheistical Objections in their Natural Order, will be from hence to Remove two Great Barrs to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men have here placed in the Way.
But that which I judge will be more proper to be done now, as being agreeable to my Design of Answering the Atheistical Objections in their Natural Order, will be from hence to Remove two Great Bars to the true Knowledge of God and of his Attributes, which Sceptical and Unbelieving Men have Here placed in the Way.
For when you upbraid them with a Disbelief of Revelation, they will say, that 'tis enough for any Man to live up to the Principles of Natural Religion,
For when you upbraid them with a Disbelief of Revelation, they will say, that it's enough for any Man to live up to the Principles of Natural Religion,
And in another Place, he tells us, Postquam homines sibi persuaserunt, omnia quae fiunt, propter ipsos fieri, id in unaquà { que } re proecipuum judicare debuerunt, quod ipsis, utilissimum;
And in Another Place, he tells us, Postquam homines sibi persuaserunt, omnia Quae Fluent, propter ipsos fieri, id in unaquà { que } re proecipuum judicare debuerunt, quod Ipse, utilissimum;
because naturally there is no Property, but every one hath a Right to every thing ; And therefore he defines Justice to be only keeping of a Covenant .
Because naturally there is no Property, but every one hath a Right to every thing; And Therefore he defines justice to be only keeping of a Covenant.
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And this Doctrine the Translator of Philostratus is so fond of, that, tho' he be sometimes very desirous of being thought an Original, yet he Transcribes this entirely from Mr. Hobbs ;
And this Doctrine the Translator of Philostratus is so found of, that, though he be sometime very desirous of being Thought an Original, yet he Transcribes this entirely from Mr. Hobbs;
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as indeed Mr. Hobbs, according to his usual way, had before, in a great measure done from Sextus Empiricus; who in very many places declares that it was the Opinion of the Scepticks, that there was nothing Good or Evil in it self .
as indeed Mr. Hobbs, according to his usual Way, had before, in a great measure done from Sextus Empiricus; who in very many places declares that it was the Opinion of the Sceptics, that there was nothing Good or Evil in it self.
For he tells us, Lib. 2. De Rep. p. 358. That there were a sort of Men who maintained, That by Nature Men have a boundless Liberty to act as they please,
For he tells us, Lib. 2. De Rep. p. 358. That there were a sort of Men who maintained, That by Nature Men have a boundless Liberty to act as they please,
and that in such a state, to do that to another which is now called an Injury, or a piece of Injustice, would be Good; tho' to receive it from another would be Evil: And that Men did live a good while at this rate,
and that in such a state, to do that to Another which is now called an Injury, or a piece of Injustice, would be Good; though to receive it from Another would be Evil: And that Men did live a good while At this rate,
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For he that hath once swallowed down this abominable Tenet, will, as some of the lately mentioned Writers discover themselves to do, believe nothing of the Deity,
For he that hath once swallowed down this abominable Tenet, will, as Some of the lately mentioned Writers discover themselves to do, believe nothing of the Deity,
Either a Being that makes his Will his Law, and who is not guided in his Actions or Dispensations, by the Dictates of Reason nor by any Rules of Justice and Goodness:
Either a Being that makes his Will his Law, and who is not guided in his Actions or Dispensations, by the Dictates of Reason nor by any Rules of justice and goodness:
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and fully to Refute this Dangerous Objection against all Religion, and indeed against the Good and Welfare of all Governments, and all Civil Societies:
and Fully to Refute this Dangerous Objection against all Religion, and indeed against the Good and Welfare of all Governments, and all Civil Societies:
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Nay, allowing also this Apparent Good to be a very precarious Thing, and to depend very much on the different Humours, Tempers and Inclinations of Mankind;
Nay, allowing also this Apparent Good to be a very precarious Thing, and to depend very much on the different Humours, Tempers and Inclinations of Mankind;
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for the Point in dispute is not whether such an Essential and Immutable Difference as this now spoken of, be discernible in all the Actions of Mankind;
for the Point in dispute is not whither such an Essential and Immutable Difference as this now spoken of, be discernible in all the Actions of Mankind;
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but whether there be not some such Actions, as do plainly discover themselves to the Unprejudiced Judgment of any Rational Man, to be Good and Evil in their own Natures, antecedent to the Obligation of any Human Laws.
but whither there be not Some such Actions, as doe plainly discover themselves to the Unprejudiced Judgement of any Rational Man, to be Good and Evil in their own Nature's, antecedent to the Obligation of any Human Laws.
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As also, whether we have not all the reason in the World to believe that those Actions, which the Mind of Man can thus discover to be Morally and Essentially Good, are agreeable to the Will of God, and directed by it:
As also, whither we have not all the reason in the World to believe that those Actions, which the Mind of Man can thus discover to be Morally and Essentially Good, Are agreeable to the Will of God, and directed by it:
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Now all this supposed and granted, as I think none of it can be denied, it will plainly follow, that all such Actions as do Universally approve themselves to the Reason of Mankind,
Now all this supposed and granted, as I think none of it can be denied, it will plainly follow, that all such Actions as doe Universally approve themselves to the Reason of Mankind,
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and such as when duly examined and considered, do constantly and uniformly tend towards, and promote the Happiness of Man, considered as to his whole Nature,
and such as when duly examined and considered, do constantly and uniformly tend towards, and promote the Happiness of Man, considered as to his Whole Nature,
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for whatsoever is universally Approved, is universally Good: to call a thing Good being nothing else but to declare its conducibility to that end it was designed for.
for whatsoever is universally Approved, is universally Good: to call a thing Good being nothing Else but to declare its conducibility to that end it was designed for.
2. That there are some Things and Actions which the Free and Unprejudiced Reason of all Mankind, cannot but acknowledge to be Comely, Lovely, and Good in their own Natures as soon as ever it considers them,
2. That there Are Some Things and Actions which the Free and Unprejudiced Reason of all Mankind, cannot but acknowledge to be Comely, Lovely, and Good in their own Nature's as soon as ever it considers them,
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and who have no Notion or Idea of Moral Good and Evil: But when we consider that these Accounts come originally only from a few Navigators, who probably did not stay long enough at those Places to acquaint themselves with the Language of the Natives,
and who have no Notion or Idea of Moral Good and Evil: But when we Consider that these Accounts come originally only from a few Navigators, who probably did not stay long enough At those Places to acquaint themselves with the Language of the Natives,
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And moreover, when we have had later and more accurate Accounts of some of those Places, which do plainly disprove the former Assertions, we have good reason, I think, to suspend our assent to them.
And moreover, when we have had later and more accurate Accounts of Some of those Places, which do plainly disprove the former Assertions, we have good reason, I think, to suspend our assent to them.
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And then as to their Notions of Good and Evil, it will not follow that they account Stealth and Murder as good and comely things as Justice and Mercy, only because these Relators had some of those Acts committed on them.
And then as to their Notions of Good and Evil, it will not follow that they account Stealth and Murder as good and comely things as justice and Mercy, only Because these Relators had Some of those Acts committed on them.
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and therefore why the Poor Indians may not return some such Actions upon their Enemies and Invaders, without being supposed to be quite Ignorant of the Difference between Good and Evil, I confess, I do not see.
and Therefore why the Poor Indians may not return Some such Actions upon their Enemies and Invaders, without being supposed to be quite Ignorant of the Difference between Good and Evil, I confess, I do not see.
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But after all, suppose the Fact true, as I do really believe it is not, That there is any Nation of Men so Stupid as to be quite devoid of any Notion of a God,
But After all, suppose the Fact true, as I do really believe it is not, That there is any nation of Men so Stupid as to be quite devoid of any Notion of a God,
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Will not a General Rule stand its Ground tho' there be a few Exceptions against it? Will Men take their Measures to judge of Human Nature only from the Monstrosities of it, from the worst and most stupid Parts of Mankind? Men may as well argue that all Mankind are devoid of Arms or Hands,
Will not a General Rule stand its Ground though there be a few Exceptions against it? Will Men take their Measures to judge of Human Nature only from the Monstrosities of it, from the worst and most stupid Parts of Mankind? Men may as well argue that all Mankind Are devoid of Arms or Hands,
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And yet Men may even as justly make any of these absurd Inferences, as to say, there is in the Minds of Men no Power to distinguish a Natural Difference between Good and Evil, only because there are some Stupid and Barbarous People, among whom no such thing can be discovered.
And yet Men may even as justly make any of these absurd Inferences, as to say, there is in the Minds of Men no Power to distinguish a Natural Difference between Good and Evil, only Because there Are Some Stupid and Barbarous People, among whom no such thing can be discovered.
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For my part, I do most heartily believe, that 'tis impossible for a Rational and Thinking Mind, acting as such, to be insensible of the Difference between Moral Good and Evil:
For my part, I do most heartily believe, that it's impossible for a Rational and Thinking Mind, acting as such, to be insensible of the Difference between Moral Good and Evil:
I do not think that the Instances produced by a late Ingenious Writer, of some wild People's exposing their Sick and Aged Parents to die by the Severities of Wind and Weather,
I do not think that the Instances produced by a late Ingenious Writer, of Some wild People's exposing their Sick and Aged Parents to die by the Severities of Wind and Weather,
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nor of others who eat their own Children, are of force to prove that there is really and naturally no difference between Good and Evil, any more than I will believe that he cited those Passages with a design to make the World think so;
nor of Others who eat their own Children, Are of force to prove that there is really and naturally no difference between Good and Evil, any more than I will believe that he cited those Passages with a Design to make the World think so;
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A Practical Principle, of the Truth and Power of which a Man may be demonstratively assured, may yet be over-born in some Respects by other Opinions which Ignorance and Superstition may have set up in a Man's Mind.
A Practical Principle, of the Truth and Power of which a Man may be demonstratively assured, may yet be overborne in Some Respects by other Opinions which Ignorance and Superstition may have Set up in a Man's Mind.
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and that it is an Indifferent thing whether he observe them or not? Ought I to conclude, that because I have read of a King that Sacrificed his Son to Moloch, that therefore he believed it as good and reasonable a thing to burn his Children alive,
and that it is an Indifferent thing whither he observe them or not? Ought I to conclude, that Because I have read of a King that Sacrificed his Son to Moloch, that Therefore he believed it as good and reasonable a thing to burn his Children alive,
as to preserve, take care of them, and give them a good Education? Certainly, 'twould be a fairer and more reasonable Inference, to conclude that his Reason and Natural Affection was over-power'd by his Idolatrous and Superstitious Opinion;
as to preserve, take care of them, and give them a good Education? Certainly, 'twould be a Fairer and more reasonable Inference, to conclude that his Reason and Natural Affection was overpowered by his Idolatrous and Superstitious Opinion;
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And so in the Cases abovementioned, one may well enough believe that those Barbarous and Inhumane Wretches that Starved their Parents and Eat their Children;
And so in the Cases abovementioned, one may well enough believe that those Barbarous and Inhumane Wretches that Starved their Parents and Eat their Children;
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For this way (as he observes) 'tis easie to imagine how Men, may come to worship the Idols of their own Minds, grow fond of Notions they have been long acquainted with there,
For this Way (as he observes) it's easy to imagine how Men, may come to worship the Idols of their own Minds, grow found of Notions they have been long acquainted with there,
and stamp the Characters of Divinity upon Absurdities and Errors, &c. p. 26. So that I cannot see any Consequence at all, in asserting the Non-existence of Moral Good and Evil, from a few Barbarous and Ignorant Wretches doing some Actions that bear hard on the Rules of Morality:
and stamp the Characters of Divinity upon Absurdities and Errors, etc. p. 26. So that I cannot see any Consequence At all, in asserting the Nonexistence of Moral Good and Evil, from a few Barbarous and Ignorant Wretches doing Some Actions that bear hard on the Rules of Morality:
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For any one in the World that doth but understand the meaning of the Terms in any of the lately mentioned Moral Propositions, will be demonstratively assured of the Truth of them:
For any one in the World that does but understand the meaning of the Terms in any of the lately mentioned Moral Propositions, will be demonstratively assured of the Truth of them:
And he will see as clearly that God is to be worshipped, that Parents are to be honoured, and in a word, that we ought to do to others as we would be done unto, as he assents to the Truth of such Axioms as these:
And he will see as clearly that God is to be worshipped, that Parents Are to be honoured, and in a word, that we ought to do to Others as we would be done unto, as he assents to the Truth of such Axioms as these:
For the Reason why all Mankind allow these as first Principles, is because their Truth is so very Apparent and Evident, that they approve themselves to our Reason at first sight.
For the Reason why all Mankind allow these as First Principles, is Because their Truth is so very Apparent and Evident, that they approve themselves to our Reason At First sighed.
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And would no more have been denied or disputed than the others are, had they not been Rules of Practice, and did they not require something to be done, as well as to be believed. For he that rightly understands what is meant by the words God, and Worship; will see the Necessary connexion between those Terms,
And would no more have been denied or disputed than the Others Are, had they not been Rules of Practice, and did they not require something to be done, as well as to be believed. For he that rightly understands what is meant by the words God, and Worship; will see the Necessary connexion between those Terms,
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or the Truth of this Proposition, God is to be worshipped, as evidently as he that knows what a Whole and a Part is, will see that the Whole must be greater than a Part. And no Proposition in Geometry can be more demonstratively clear,
or the Truth of this Proposition, God is to be worshipped, as evidently as he that knows what a whole and a Part is, will see that the whole must be greater than a Part. And no Proposition in Geometry can be more demonstratively clear,
it will plainly follow, that Those things that do thus demonstratively approve themselves to the unprejudiced Reason of all Mankind, must be good and lovely in their own Natures,
it will plainly follow, that Those things that do thus demonstratively approve themselves to the unprejudiced Reason of all Mankind, must be good and lovely in their own Nature's,
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And in this plain Distinction between Good and Evil, which our Reason, when duly used, Impowers us thus at first sight to make, is founded that which we call Conscience:
And in this plain Distinction between Good and Evil, which our Reason, when duly used, Impowers us thus At First sighed to make, is founded that which we call Conscience:
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and the latter, Evil. Now one would think, that one need not spend Time to prove that the Practice of Moral Virtue, doth Uniformly and Naturally promote the Happiness of Mankind,
and the latter, Evil. Now one would think, that one need not spend Time to prove that the Practice of Moral Virtue, does Uniformly and Naturally promote the Happiness of Mankind,
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but what hath some particular Good and Advantage to Human Nature, connected with it, as all Vice and Wickedness hath the contrary? Doth not a sincere Veneration for that Supream and Almighty Being, from whom all our Powers and Faculties are derived,
but what hath Some particular Good and Advantage to Human Nature, connected with it, as all Vice and Wickedness hath the contrary? Does not a sincere Veneration for that Supreme and Almighty Being, from whom all our Powers and Faculties Are derived,
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doth not this, I say, bring constant Peace, Comfort and Satisfaction along with it? and prove our greatest Support under any Troubles and Afflictions? And on the other hand, hath not generally speaking he that is guilty of Impiety, Profaneness and Irreligion, dismal Doubts and dire Suspicions in his Mind of impending Punishments,
does not this, I say, bring constant Peace, Comfort and Satisfaction along with it? and prove our greatest Support under any Troubles and Afflictions? And on the other hand, hath not generally speaking he that is guilty of Impiety, Profaneness and Irreligion, dismal Doubts and dire Suspicions in his Mind of impending Punishments,
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and when all the treacherous Enjoyments of this World begin to fail him, and discover themselves to be counterfeit and fictitious? But again, is it not plain to every one, that Truth, Justice and Benevolence, do Naturally and Essentially conduce to the well being and Happiness of Mankind, to the mutual support of Society and Commerce,
and when all the treacherous Enjoyments of this World begin to fail him, and discover themselves to be counterfeit and fictitious? But again, is it not plain to every one, that Truth, justice and Benevolence, do Naturally and Essentially conduce to the well being and Happiness of Mankind, to the mutual support of Society and Commerce,
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and to the Ease, Peace and Quiet of all Governments and Communities? and doth it not as clearly appear on the contrary that breach of Trusts and Compacts, lying and falsifying of Mens Words, Injustice, Oppression,
and to the Ease, Peace and Quiet of all Governments and Communities? and does it not as clearly appear on the contrary that breach of Trusts and Compacts, lying and falsifying of Men's Words, Injustice, Oppression,
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And therefore Mr. Hobbs himself is forced to allow that rational Agents would have recourse to the Enacting of Laws for the due Government and Regulation of Society.
And Therefore Mr. Hobbs himself is forced to allow that rational Agents would have recourse to the Enacting of Laws for the due Government and Regulation of Society.
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But how these Laws should ever come into Peoples Heads, that are supposed to have no manner of Notion of any distinction between Good or Evil, Just or Unjust; and when there is in reality no such thing, is what I cannot possibly conceive.
But how these Laws should ever come into Peoples Heads, that Are supposed to have no manner of Notion of any distinction between Good or Evil, Just or Unjust; and when there is in reality no such thing, is what I cannot possibly conceive.
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On the contrary, I think that the Constant and Universal Support, that these Moral Virtues have always had from Human Laws, is a most demonstrative Argument that Men have always thought them Substantially and Morally Good and Excellent in themselves;
On the contrary, I think that the Constant and Universal Support, that these Moral Virtues have always had from Human Laws, is a most demonstrative Argument that Men have always Thought them Substantially and Morally Good and Excellent in themselves;
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But this is not the Case as to such Actions as we have been mentioning, which are called Morally Good or Evil; for these have been constantly and universally distinguished by Humane Laws,
But this is not the Case as to such Actions as we have been mentioning, which Are called Morally Good or Evil; for these have been constantly and universally distinguished by Humane Laws,
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or against their being Just, Good, Merciful, and Righteous in their Dealings with one another? Against such things, as St. Paul tells us, there is no Law. Nor is it possible for our Adversaries to shew us, that the contrary Immoralities were ever universally thought good and lawful;
or against their being Just, Good, Merciful, and Righteous in their Dealings with one Another? Against such things, as Saint Paul tells us, there is no Law. Nor is it possible for our Adversaries to show us, that the contrary Immoralities were ever universally Thought good and lawful;
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and to guard and preserve us from Evil by a kind of Natural Instinct, which we find in our selves frequently previous to all Reasoning and Consideration.
and to guard and preserve us from Evil by a kind of Natural Instinct, which we find in our selves frequently previous to all Reasoning and Consideration.
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Thus, we perceive a strange Horrour, and very ungrateful Sensations seize upon us immediately, on the sight of a Scene of Misery, or a Spectacle of Cruelty;
Thus, we perceive a strange Horror, and very ungrateful Sensations seize upon us immediately, on the sighed of a Scene of Misery, or a Spectacle of Cruelty;
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and their approving and disapproving the very same things that it doth, is a very convincing Argument that there is an Essential difference between Actions as to their being Good or Evil, and that we have a plain Knowledge of such a distinction.
and their approving and disapproving the very same things that it does, is a very convincing Argument that there is an Essential difference between Actions as to their being Good or Evil, and that we have a plain Knowledge of such a distinction.
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For no doubt God implanted these Passions and Affections in our Natures, and gave them this Turn which we plainly perceive they have, in order to prepare the way for our Reasons more thoroughly assuring us of the Natural Goodness and Excellence of Moral Virtue,
For no doubt God implanted these Passion and Affections in our Nature's, and gave them this Turn which we plainly perceive they have, in order to prepare the Way for our Reasons more thoroughly assuring us of the Natural goodness and Excellence of Moral Virtue,
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and in the mean time, to keep Children and Young Persons, in whom we perceive these Natural Efforts to be very strong, by a kind of Anticipation or Natural Instinct from doing such things as their Reason, freely exercised, will afterwards condemn them for.
and in the mean time, to keep Children and Young Persons, in whom we perceive these Natural Efforts to be very strong, by a kind of Anticipation or Natural Instinct from doing such things as their Reason, freely exercised, will afterwards condemn them for.
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and plainly distinguish one from the other. And they also must Know and Understand that their Perfection and Happiness (though they may differ in some Circumstances from us) doth consist in Acting according to the Eternal Rules of Right Reason and Moral Virtue.
and plainly distinguish one from the other. And they also must Know and Understand that their Perfection and Happiness (though they may differ in Some circumstances from us) does consist in Acting according to the Eternal Rules of Right Reason and Moral Virtue.
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Assuredly therefore this Great Rule of Right Reason that God hath given his Creatures to govern and direct themselves by, is no such uncertain thing, is in no respect Contradictory to it self;
Assuredly Therefore this Great Rule of Right Reason that God hath given his Creatures to govern and Direct themselves by, is no such uncertain thing, is in no respect Contradictory to it self;
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And from hence also we cannot but conclude, that the same Eternal, Constant and Uniform Law of Right Reason and Morality that God hath given as an Universal Guide to all Rational Beings, must also be in Him in the greatest and most exquisite Perfection.
And from hence also we cannot but conclude, that the same Eternal, Constant and Uniform Law of Right Reason and Morality that God hath given as an Universal Guide to all Rational Beings, must also be in Him in the greatest and most exquisite Perfection.
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And that, not only because all Perfections and Excellencies in the Creatures must necessarily be in that First Being from whom they are derived, as I have already proved;
And that, not only Because all Perfections and Excellencies in the Creatures must necessarily be in that First Being from whom they Are derived, as I have already proved;
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'tis plain, Reason is the most ridiculous thing in the World, a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Errour,
it's plain, Reason is the most ridiculous thing in the World, a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Error,
it must needs be that our Reason will direct us to conclude the Deity also guided and directed in all his Proceedings by the Eternal Rules of Right Reason and Truth:
it must needs be that our Reason will Direct us to conclude the Deity also guided and directed in all his Proceedings by the Eternal Rules of Right Reason and Truth:
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for what else can be supposed to be the Result of Irresistible and Extravagant Will, pursuing the most fortuitous Caprichio's of Humour, without any Wisdom, Ends,
for what Else can be supposed to be the Result of Irresistible and Extravagant Will, pursuing the most fortuitous Caprichio's of Humour, without any Wisdom, Ends,
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And of this the Ancient Heathens were so sensible, that they always connected Goodness with the Idea that they had of an Omnipotent Mind's being Supream Lord over all things in the Universe;
And of this the Ancient heathens were so sensible, that they always connected goodness with the Idea that they had of an Omnipotent Mind's being Supreme Lord over all things in the Universe;
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for Mind not guided and directed by Goodness was, according to them, not NONLATINALPHABET but NONLATINALPHABET mere Folly and Madness, and consequently no true Deity.
for Mind not guided and directed by goodness was, according to them, not but mere Folly and Madness, and consequently no true Deity.
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God, saith he, can't do evil things, nor will any thing contrary to Nature (or Reason) — for God is not the President or Governour of Irregular or Inordinate Desires;
God, Says he, can't do evil things, nor will any thing contrary to Nature (or Reason) — for God is not the President or Governor of Irregular or Inordinate Desires;
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because several of the old Atheists, as Protagoras, &c. argued against the Existence of a Deity, from the Worlds being so ill Made and Ordered as it is, and from there being so much Evil and Misery among Mankind,
Because several of the old Atheists, as Protagoras, etc. argued against the Existence of a Deity, from the World's being so ill Made and Ordered as it is, and from there being so much Evil and Misery among Mankind,
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if, both the Atheistical Proposers of it, and their Antagonists, had not had a clear Notion that Goodness, Justice and Righteousness are naturally included in the Idea of a God.
if, both the Atheistical Proposers of it, and their Antagonists, had not had a clear Notion that goodness, justice and Righteousness Are naturally included in the Idea of a God.
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and a Power of Liberty and Choice, such a Method of knowing his Will, (the Way that leads to their own Happiness) as that they shall never be Mistaken about it,
and a Power of Liberty and Choice, such a Method of knowing his Will, (the Way that leads to their own Happiness) as that they shall never be Mistaken about it,
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And also that he will make the difference between Good and Evil, and between Virtue and Vice so plain and conspicuous, that no one can miss of the Knowledge of his Duty,
And also that he will make the difference between Good and Evil, and between Virtue and Vice so plain and conspicuous, that no one can miss of the Knowledge of his Duty,
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And all this we see God hath Actually done: and indeed much more; having over and above connected very great Rewards with the Practice of Virtue and Morality.
And all this we see God hath Actually done: and indeed much more; having over and above connected very great Rewards with the Practice of Virtue and Morality.
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And over and above all this, he hath also given us a clear Revelation of his Will in the Holy Scripture, that sure Word of Prophecy and Instruction, whereby we may,
And over and above all this, he hath also given us a clear Revelation of his Will in the Holy Scripture, that sure Word of Prophecy and Instruction, whereby we may,
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and to enable us more perfectly to perform those Things, which the Universal Reason of Mankind approves as Good, Lovely and Advantageous to Human Nature. FINIS.
and to enable us more perfectly to perform those Things, which the Universal Reason of Mankind approves as Good, Lovely and Advantageous to Human Nature. FINIS.
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